The Open Door: A Passover Haggadah

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ihˆpf‰ˆ S¦ ›kŠF The Open Door A Passover Haggadah 'r«Fz± t ¤ tO oŠkIg‰KJ ¤ ',I,Šks§ U /vŠmUj It v¨nh°bP ‰ ,Ij¨Tp ‰ b° i¥v o¦t And doors — I never remember whether they open in or out. Yehuda Amichai

Sue Levi Elwell EDITOR

Ruth Weisberg ARTIST

Josée Wolff MUSIC EDITOR

Central Conference of American Rabbis 5762 New York 2002 Copyright © 2002 by the Central Conference of American Rabbis

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Copyright page

The CCAR Press is the publishing arm of the Central Conference of American Rabbis, a professional association of Reform rabbis in the United States, Canada and abroad. It is the largest publisher of Jewish liturgy in the world. Other publications of the CCAR Press include A Passover Haggadah (1974); Seder Tu Bishevat: The Festival of Trees (1989); A Children’s Haggadah (1994); On the Doorposts of Your House: Prayers and Ceremonies for the Jewish Home (1994); Gates of Shabbat: A Guide to Observing Shabbat (1996); and Beyond Breaking the Glass: A Spiritual Guide to Your Jewish Wedding (2001).

Library of Congress Cataloging-in-Publication Data Haggadah (Reform, Elwell). English and Hebrew. The open door ; a Passover Haggadah / edited by Sue Levi Elwell ; art by Ruth Weisberg. p. cm. ISBN 0-88123-079-0 — ISBN 0-88123-078-2 (pbk.) 1. Haggadot—Texts. 2. Seder—Liturgy—Texts. 3. Reform Judaism—Liturgy—Texts. I. Elwell, Sue Levi, 1948– . II. Title. BM674.74 .E49 2001 296.4'5371046--dc21 2001037229

Copyright © 2002 by the Central Conference of American Rabbis All rights reserved. Printed in the United States of America Illustrations copyright © 2001 by Ruth Weisberg Music engraving by Abby Cahn. Photoshop manipulation by Wendy Wolf. 2009 08 07 06 05 04 03 02 2001 DESIGNED BY

10 9 8 7 6 5 4 3 2 1

Barry Nostradamus Sher

CCAR PRE S S

Copyright © 2002 by the Central Conference of American Rabbis

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Contents

Preface Introduction Preparing Our Homes and Hearts

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● Bitter Herbs—Maror

75

● Hillel Sandwich—Koreich

76

The Egg—Beitzah The Seder

77

● The Festival Meal—Shulchan Oreich

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Welcoming All to the Table—Kabbalat Panim

3

● Recovering the Hidden Afikoman—Tzafun

78

Kindling the Festival Lights—Hadlakat Nerot

7

● Blessing After the Meal—Bareich

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Blessing the Children—Birkat Y’ladim

10

Third Cup of Wine—Kos Sh’lishi

84

Miriam’s Cup—Kos Miryam

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The Cup of Hope—Kos Eliyahu

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Order of the Seder—Seder HaSeder

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● Songs of Praise—Hallel

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● First Cup of Wine—Kadeish

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Fourth Cup of Wine—Kos R’vi-i

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● Hand-washing—Ur’chatz

23

Counting the Omer—S’firat HaOmer

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● Greens—Karpas

24

Songs—Shirim

104

● Dividing the Middle Matzah—Yachatz

26

● The Telling Begins—Magid

27

The Seder Symbols—Pesach, Matzah, Maror

63

In Every Generation—B’chol Dor Vador

66

Songs of Praise—Hallel

68

Second Cup of Wine—Kos Sheini

72

● Hand-washing—Rochtzah

73

● Motzi/Matzah

74

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● Conclusion—Nirtzah

112

Music Birkat HaMazon (long form) Notes Contributors Acknowledgments

113 151 156 160 163

The elements of the traditional seder mnemonic, Kadeish Ur’chatz, are marked with a round bullet ●.

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Preface

The preparation and compilation of ihˆpf ‰ˆ S¦ ›kŠF The Open Door has been a journey into the heart of Judaism, a voyage into the memories and hopes of generations of Jews. Many hands and hearts contributed to this work, and our thanks are due to many whose names do not appear in these pages, those who have served as teachers, guides, and models as each of us pursued our work on this Haggadah. The Liturgy Committee of the Central Conference of American Rabbis, chaired by Rabbi Peter Knobel, proposed this work in 1997. While this project was in development, many individuals, families and communities used portions of this Haggadah for home and congregational sedarim. Others read and reread the manuscript in its entirety. Many contributed photographs of their seder celebrations and posed for the artist. Others assisted ‰ˆ S¦ ›kŠF The Open Door was enriched by the sensitive and incisive readwith research. ihˆpf ing of all who shared their insights. Particular thanks to those who served as the initial Haggadah Committee: Rabbis Peter Knobel, Jon Moskowitz, Ruth Sohn, and Elliot Stevens; Debbie Friedman, Ronnie Horn, Evely Shlensky, and Cantor Josée Wolff. In addition, Rabbis David H. Aaron, Herbert Bronstein, William Cutter, Adam Fisher, Joseph Forman, Charles Kroloff, Richard Levy, Clifford Librach, Simeon Maslin, and Jeffrey Salkin, as well as Professor Rachel Adler and Daniel S. Schechter, offered valuable critiques and suggestions. Special thanks to Rabbi Paul Menitoff for his keen eye and challenging questions throughout the process of crafting this work. Rabbi Elliot Stevens’ constancy, responsiveness and humor were essential to the process. Barry Nostradamus Sher, our designer, transformed a manuscript into a book. Debbie Smilow served as a dependable editorial assistant. The musical transcriptions were prepared under the expert direction of Cantor Josée Wolff, with the invaluable assistance of J. Mark Dunn. Professor S. Tamar Kamionkowski oversaw the Hebrew editing, and

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Debra Corman and Amy W. Helfman prepared the transliterations. We thank each of them for their patience, attention, and dedication to the completion of this project. Sue Levi Elwell thanks the adult students at the 2000 UAHC Summer Kallah in Colorado Springs, whose queries and insights challenged her reading of the text. Thanks, too, to members of the staff of the UAHC Pennsylvania Council, especially Shelly Gordon. Bruce Black’s provocative questions, diligent research, careful reading and steady guidance helped her discover new voices in the telling. Nurit Levi Shein served as a patient and capable midwife to this project whose gestation sometimes seemed without end, partnering Sue with love and absolute commitment. Ruth Weisberg would like to thank all her generous friends who participated in sedarim or as models, and especially the members of the New Emanuel Minyan in Beverly Hills, who provided such a supportive community. To Rabbi Laura Geller, a great debt of gratitude for being, as always, an inspiring teacher and wonderful friend. The artist would also like to express heartfelt thanks to Arthur and Carol Spinner for their gracious hospitality, as well as to Robert Lieber, Kenna Love, Jack Rutberg, and Gary Ruttenberg for their enthusiastic involvement in this project. Many thanks to Yaffa Weisman and other colleagues at the Hebrew Union College – Jewish Institute of Religion, Los Angeles, and the University of Southern California for sharing valuable knowledge. Special thanks for research assistance goes to Molly Brubaker, Sarah Lehrer-Graiwer and Laura Martin. Collaborating on this project has been intellectually and spiritually stimulating and a source of great pleasure. We are deeply grateful to have shared the creation of this work with one another. “When parents and children truly face one another, we glimpse the world that can be.” We dedicate this Haggadah to our parents and our children: Claire and Charles Levi and Hana and Mira Elwell and Theresa and Alfred (z’l) Weisberg and Alicia and Alfred Weisberg-Roberts. Linking past with future, their love sustains us. To the Holy One, Partner on every journey, Source of freedom, our greatest thanks are due. Sue Levi Elwell and Ruth Weisberg Av 5761 Copyright © 2002 by the Central Conference of American Rabbis

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Introduction

Opening the Door Passover eve. Our people have been preparing for this night for thousands of years. The moon rises. Jews all over the world come together to celebrate freedom and community with words ancient and new. On this night, we open our doors to welcome family and friends to our seder tables. When all have assembled and taken seats, we close the door and open the Haggadah. We embark on a journey into the past, a journey into history and myth. On this night, we discover how single travelers can pursue a common destiny, how individuals become a people. One by one, we break through our own narrow places, naming the pharaohs that oppress our lives and our spirits. We lift and point to symbolic foods that serve as signposts on the path toward freedom. Once again — some of us for the first time — we glimpse the possibility of liberation. Each year, the seder challenges us to change our perspective. The young, the nolonger-young, and the old — all of us change our positions around the table, drawing chairs closer, pushing them away. Some of us sit at the table, but we might as well be in another room. Yet year after year, the words and songs of the Haggadah draw us back. The Haggadah helps us reframe our people’s ancient story, distilling it and expanding it until it becomes our own. During the course of the seder, we discover that our differences of perspective and experience become a source of strength and connection. When shared, our individual journeys become part of our collective memory. Will you open the door this year? Will you take a seat at the table? Will you ask new questions? Will you open yourself to change? Will you stand at the door with our ancestors who shouted into the night, “God is with us”? Will you repeat these words of

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triumph and defiance? Will you invite those outside to join us, finding common language to build a world of peace? On this night, we face the enemy within and without, and are not afraid. Tonight, we name the challenge that is ours: to teach our children that freedom is God’s gift and our obligation. Tonight, we give thanks to the Holy One for enabling us to tell this story again and again, bringing us back to the table with others who share our questions and our journey. Come, let us open the door.

The Haggadah in History The Haggadah is the essential Jewish travel guide, leading each generation through the seder on a journey from the past to the future. The third-century Mishnah describes a ritual meal that commemorates the Exodus from Egypt with symbols to evoke our ancestors’ enslavement and liberation. The centerpiece of the rabbinic seder, as elaborated in the Jerusalem and Babylonian Talmuds, is a child’s questions, beginning with, “Why is this night different from all other nights?” and continuing with the discussions of how parents should fulfill the biblical teaching, “and you shall tell your child . . .” (Exodus 13:8) As Jewish communities developed and became dispersed, the Haggadah reflected changes of practice and perspective. Over the centuries, many communities and individuals developed Haggadot for congregational and family use. The first Haggadah was printed in Guadalajara, Spain, in 1482. Both before and after the invention of the printing press, thousands of manuscript and printed editions were produced across Europe, Asia, and eventually, America. Over the centuries, new words of song and praise have been added to the ritual, lengthening and enhancing the seder. Generations of artists have delighted in the opportunity to illuminate, illustrate and decorate the drama of our people’s liberation. And each year, families across the globe share their own stories as they read the winestained pages of the Haggadah. Copyright © 2002 by the Central Conference of American Rabbis

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Haggadot in the Reform Tradition The first Reform Haggadah for English speakers was written in 1886, and in 1908, the Central Conference of American Rabbis issued the first Union Haggadah. In 1923, a new edition was widely distributed and became the standard for many American Jews until the 1974 publication of A Passover Haggadah: The New Union Haggadah, edited by Herbert Bronstein, with drawings by Leonard Baskin. Each of these Haggadot reflected the spirit of the age in which it was compiled. The 1908 edition attempted to “embody the quaint form and the traditional sentiment of the Haggadah, as far as this is consonant with the spirit of the present time.” The introduction to the 1923 edition advised its readers, In “carrying on the chain of piety which links the generations to each other,” it is necessary frankly to face and honestly to meet the needs of our own day. The old Haggadah, while full of poetic charm, contains passages and sentiments wholly out of harmony with the spirit of the present time . . . [We] are able to present a work at once modern in spirit and rich in those traditional elements that lend color to the service. The 1974 Haggadah declared, Over the generations, the clarity of the Seder’s classic form was blurred and even marred through changes or interpretations of the text . . . as the generations responded to the demands of immediate historic circumstances . . . [T]his Haggadah . . . is an attempt at . . . a return to the creative beginning so as to bring forth what is utterly new from what was present in the old.

ihˆpf‰ˆ S¦ ›kŠF The Open Door reflects the historic commitment of Reform Judaism to consider tradition in the light of historical and contemporary scholarship and experience. The title reflects this commitment, for the door of the seder is open to all who wish to celebrate. ihˆpf ‰ˆ S¦ ›kŠF (kol dichfin), a phrase from the Haggadah, welcomes “all who are hungry” to the Passover table. The destruction of European Jewry and the creation of the state of Israel have shaped Jewish consciousness in the twentieth century. Contemporary Judaism has also

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been challenged by the wide range of political, social, and economic opportunities available to Jews in the Americas and in a number of European countries. Jewish families and communities now include many who are new to Judaism and those whose Jewish experiences are rich and varied. This Haggadah reflects a Judaism and a vision of the Jewish people that embraces and celebrates our expanded community. ihˆpf ‰ˆ S¦ ›kŠF The Open Door also integrates the contributions of Jewish women whose scholarship is transforming our understanding of our tradition. These perspectives enrich this Haggadah and make this “telling” complete. Jewish tradition celebrates conversations between two or more individuals where one idea leads to another. Throughout history, these conversations have been recorded in our sacred texts. ihˆpf ‰ˆ S¦ ›kŠF The Open Door continues this tradition by including a range of interpretations of the path from slavery to liberation, from serving Pharoah to serving the God of Israel. A wide selection of biblical and rabbinic sources, as well as the insights of modern and contemporary thinkers and poets complement and enrich the core text as sidebars and optional readings, printed in blue. Unless otherwise noted, all talmudic references are to the Babylonian Talmud. Page numbers for full musical notation are indicated by &. Sources for the readings, as well as notes on contributors, are included as appendices. Readings that are not attributed are the work of the editor. “The world will always have disputed questions,” wrote Henry Berkowitz, a member of the first graduating class of the Hebrew Union College in 1883. “It would be an unhappy condition of affairs if we should fail to have a Beth Hillel and a Beth Shammai, opposing schools of thought, in every generation. It is the friction of minds that produces the fire which both illumines and warms.” Varying the readings from year to year will keep this text fresh for years to come.

ihˆpf‰ˆ S¦ ›kŠF

The Open Door: A Users’ Guide

Just as one or more individuals take responsibility for preparing the food for the seder meal, so will one or more individuals take responsibility for preparing the seder Copyright © 2002 by the Central Conference of American Rabbis

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ritual. Each person who leads the seder invites all who gather around the table to become full partners in the Exodus story. How can you invite those who gather around your table to take their places in history? First, you’ll need to provide copies of ihˆpf ‰ˆ S¦ ›kŠF The Open Door for all participants. After reading through this Haggadah, decide which portions will be read or chanted by individuals and which portions will be read or chanted communally. Experiment with different leadership styles and approaches. Remember, this is the one night when young people often take the lead. ihˆpf ‰ˆ S¦ ›kŠF The Open Door introduces poems, prayers, and melodies that may be unfamiliar to some participants. You have the opportunity to deepen the seder experience of all who participate by introducing these materials during the course of the seder. You may also wish to invite participants to bring a variety of different Haggadot or selections from other Haggadot to enrich your seder experience. The Zohar teaches: It is obligatory for every Jew to relate the story of the Exodus on Passover eve. One who does so fervently and joyously, telling the tale with a full heart, shall be found worthy to rejoice in the Shechinah in the world to come, for rejoicing brings forth rejoicing, and the joy of Israel causes the Holy One to be glad, so that God calls together all the heavenly hosts and says to them, “Come and listen to the praises which my children bring to me! Behold how they rejoice in my redemption!” Then all the angels and supernal beings gather round and observe the people Israel, how they sing and rejoice . . . and they, too, break into jubilation . . . [J]ust as an earthly ruler’s strength is increased when praised by his subjects, so is God’s power increased in the universe by our praise. May your preparation for seder be joyous, and your celebration gladden the minds, the hearts, and the spirits of all who gather around your table.

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■ Shortly after the invention of Hebrew printing, books appeared with hh in place of or as an alternative to vuvh (the tetragrammaton, or the fourletter name for God).This Haggadah employs the longer form for direct biblical quotations and the shorter form in blessings and non-biblical portions.

An Abundance of Blessings — New and Old The first tractate of the Babylonian Talmud, ,If¨rC ‰ (B’rachot) Blessings, introduces several blessings that set the standard for subsequent Jewish liturgy. The primary blessing is: . . . oŠkIg¨v Q†kn ¤ œ Ubhœv ¥ O¡t hh v¨Tt © QUrŠC Baruch atah Adonai, Eloheinu Melech haolam . . . Blessed are You, O God, our God, Ruler of the world . . . God is addressed directly as the One who is blessed. Then God is named

■ Hebrew is a gendered language. All Hebrew nouns and pronouns are either grammatically masculine or feminine.

■ Speaking to Moses after the revelation at the burning bush, God claims a historical connection with the patriarchs by identifying the name vuvh as God’s own. (Exodus 6:2) At the shores of the sea, Moses, Miriam, and the Israelites rejoice with songs to the Holy One: V²h ,¨rn § z° u± h°ZgŠ (Exodus 15:2).

hh “Adonai,”

often translated as “Lord.” We continue, further defining the Holy One as “our God.” The blessing is completed with a description of God as “Ruler of the world” (or universe) and “Sovereign of time and space.” Throughout our long history, our texts have employed many names for God. Most of those names are grammatically masculine. In recent years, many theologians and teachers have sought more inclusive language for speaking to, praising, and blessing the Holy One. This Haggadah introduces a new blessing that can be used as an alternative to traditional blessings. It begins: . . .oŠkIg¨v j © U œr Ubhœv ¥ O¡t V²h T § t © vŠfUr‰C B’ruchah at Yah, Eloheinu Ruach haolam . . . Blessed are You, O God, our God, Soul of the world . . . This blessing uses the second-person singular feminine form T § t © (at) in place of the traditional v¨Tt © (atah). When God’s name is first introduced, this blessing uses the first and last letters of the tetragrammaton: h and v — V²h. These two letters, together pronounced “Yah,” form one of many biblical names of God. This name is familiar as the last syllable in the word V²hUk‰kv © , hal’luyah (Praise to the Holy One). In recent years, some prefer V²h to vuvh, treating the shorter form as feminine. We follow that convention here. The blessing continues, introducing the word j © U œr (ruach) in the place of Q†kn ¤œ (melech). The word j © U œr first appears in the Torah in Genesis 1:2: Copyright © 2002 by the Central Conference of American Rabbis

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:o°hN ¨œ v © h¯bP ‰ ›k‹g ,†pj ¤ r© n § oh¦vO¡t j © U œr±u God’s spirit [or soul] hovered across the waters. We translate oŠkIg¨v j © U œr (Ruach haolam) as “Soul of the world.” You may choose to use one of the two blessings throughout your seder, or you may decide to alternate them. Invite guests to use one or the other to create a joyous mixing of voices. You may want to experiment with several forms, or to try one approach this year, another next year. One final note on blessings: The phrase UbœU² m ˆ u± uh¨,I‰mn ¦ C‰ UbœJ ¨ S§ e ¦ r¤Jt £ (asher kid’shanu b’mitzvotav v’tzivanu . . . ) is often translated as “who sanctifies us with His commandments and commands us . . .” In ihˆpf ‰ˆ S¦ ›kŠF The Open Door, the phrase is translated as “Who sanctifies us with mitzvot and calls upon us . . .” This translation welcomes participants to consider new interpretations of “mitzvot” and commandedness.

Preparing for Passover Jews clean our homes and examine our hearts to prepare for Passover. In memory of the hurried departure from Egypt, when there was no time for bread to rise (Exodus 12:33–4), the Torah mandates that all chameitz (leavening or grain that ferments) be removed from our homes for the duration of the Passover celebration. (Exodus 12:15) The Mishnah lists five species of grain native to the land of Israel that are considered equally subject to the prohibition against leavening during Passover: wheat, barley, spelt, oats, and rye. (Tractate Challah 1:1) Many Jews remove all leavening from their homes and then ceremonially declare their homes free of leaven. Many burn a symbolic portion of the foodstuffs they have collected and either donate or “sell” what remains. The transfer of ownership to someone outside the Jewish community is a legal transaction often executed by a community representative. The ritual of .n ¥ j ¨ ,©eh¦sC‰ (b’dikat chameitz), searching for chameitz, is conducted on the night before the seder, except when the seder falls on a Saturday night. At nightfall on the fourteenth of Nisan, families conduct a search to collect the last crumbs of

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■ The Talmud preserves a rabbinic discussion about these grains and whether rice and millet are also to be considered grains that ferment. (Tractate P’sachim 35a) Ashkenazi Jews add rice and millet to the prohibited grains, as well as kitniyot: dried beans, peas, corn and peanuts. Sephardi Jews observe only the prohibition of the five species.

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■ Once the chameitz is collected and destroyed, our homes and communal kitchens become the site of intense preparation for the seder meal. To enhance the distinction between Passover and the other days of the year, no matzah is eaten prior to the seder. If the first night of Passover falls on a Saturday night, egg matzah, which is not considered appropriate for seder use, may be used in place of bread on Shabbat.

leaven in the house. Small pieces of bread or baked goods are first placed in strategic locations so the search won’t be in vain. Often, ten small bags of crumbs are used as a reminder of the Ten Plagues. The search is conducted with a feather and a flashlight, or, with great care, by the light of a candle. The next morning, the morning of the seder, the chameitz is burned with the ritual of .¥nj ¨ rUgˆC (biur chameitz). By removing chameitz from our homes, we prepare for a week when an essential pattern of our daily lives — the way we eat — is interrupted. These preparations for Passover enable us to experience in small, symbolic measure the disruption of our ancestors’ lives as they left Egypt.

Setting the Table

■ Our ancestors used wine to mark their celebrations as sacred, recognizing that this symbol of joy, which gladdens hearts and lifts spirits, can also encourage levity. We follow their tradition of sanctifying the use of this powerful drink. Wine is also a symbol of security and settlement, for it takes skill and time to produce fine wine. On this night, as we recall our people’s years of wandering, wine becomes a bridge between living as slaves in a land not our own and making our way toward our own country.

On Passover eve, setting the table becomes a holy act, for on this night, at this table, we renew ancient ritual and transmit our legacy to the next generation. On this night, we sanctify time and space. The essential symbols on the seder table are wine, matzot, karpas, maror, pesach, charoset, and a roasted egg. Some add chazeret, romaine lettuce, or horseradish sprouts as a second kind of maror, often used in the Hillel sandwich. Special seder plates designate a place for each of the symbolic foods. The wine is poured into a kiddush cup or goblet. What do each of these symbols mean in the context of our celebration? Seder Symbols Wine is an essential part of most Jewish rituals. During the seder, we drink four cups of wine in a formalized ritual. With the first cup, we acknowledge the uniqueness of this day among the holidays. Each subsequent cup is linked with a different aspect of our liberation from slavery. Grape juice may be substituted for wine. An additional cup is filled and used as the kos Eliyahu, the cup of Elijah, prophet of hope. This cup sits on the table throughout the seder, and is the focus of a ritual near the conclusion of the seder. This Haggadah introduces the kos Miryam, a ceremonial Copyright © 2002 by the Central Conference of American Rabbis

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cup filled with water in honor of Moses’ sister, who led our people across the sea to freedom. The kos Miryam ritual takes place before the first cup of wine is lifted. Matzah (vŠMn © ), the bread of affliction, reminds us of our hurried departure from Egypt and of the simple food we ate as we made our way through the desert. Covering and uncovering, lifting and lowering the matzot (the plural of matzah) helps us understand our transformation from poor slaves to free men and women with the power to choose our own destiny. We begin and end our feast with matzot, the journey bread. Matzot specially baked for Passover are widely available. Three matzot are placed on a plate on the table and covered with a cloth. During the seder, the middle of the three is broken, and the larger half becomes the afikoman. Special matzah covers have “pockets” or folds for the three matzot. Some seder plates designate a space for matzot. The seder meal concludes with the eating of the afikoman, half of the middle matzah. The afikoman (Greek for dessert or “after dinner entertainment”) is symbolic of the paschal lamb that was eaten to conclude the Passover meal before the destruction of the Temple. No food is consumed after the afikoman is eaten, following the Mishnaic dictum that implies that the meal concludes with the taste of deliverance. After eating the afikoman, only the two final cups of wine are consumed. The Rabbis of the Talmud were concerned about keeping children awake during the seder, and some interpret Rabbi Eliezer’s suggestion that the matzah be eaten in haste to be a reference to the hidden afikoman. (Tractate P’sachim 109a) In Ashkenazi homes, rewards of candy, books, or a game — along with money to give as tzedakah — are given to or exchanged as ransom with the child or children who find the hidden afikoman. Once the afikoman is found, it is broken into small pieces and distributed to everyone at the seder table. (Additional matzot can be used so that everyone has one last taste of matzah.) Karpas (x‹Pr § F‹ ), parsley, celery, or other greens, are used to represent spring. When the karpas is dipped into salt water, we remember the Israelites’ tears. The first of two “dippings” reflects the ancient practice of beginning a ceremonial meal with a

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■ Those who administer communal funds must make sure that every person has at least four cups of wine for the Passover seder, even if that person depends on others for his or her daily sustenance. (Tractate P’sachim 99b)

■ Some may choose to use matzot sh’murot, watched carefully throughout the wheat’s growing and baking process.

■ An Aramaic interpretation of afikoman is “take away the food.”

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■ The Rabbis of the Talmud list several kinds of bitter herbs and discuss the comparative bitterness of each species. The most common modern equivalents are endive, thistle, and ivy, plants with an acrid sap and faded leaves. (Tractate P’sachim 39a)

■ The Rabbis of the Talmud disagree about whether charoset is a law or a custom. (Tractate Pesachim 116a) ■ Charoset recipes reflect the fruits and nuts available in the different countries and climates in which Jews live.

dipped condiment. The Rabbis adapted this ceremony to symbolize the Israelites’ journey through the “bitter” or salty waters of the Red Sea. In some Sephardi families, vinegar is used instead of salt water. Yemenite Jews dip into charoset. Some families follow the karpas ritual by serving a variety of vegetables and dips as a first course. Artichokes and other vegetables, as well as hard-boiled eggs, may be introduced at this point in the seder. Some families serve potatoes, which are stored in the ground throughout the winter. Beginning with vegetables and dips will enable everyone to devote more energy to the telling. The maror (rIr¨n) is the bitter herb eaten before the meal to remind us of the Israelites’ suffering under slavery. Some follow a tradition of eating the horseradish or romaine lettuce (chazeret) by itself. Others dip the maror into charoset and then shake it off so that the bitter taste predominates. A horseradish root or romaine lettuce, or both, is displayed on the seder plate. The maror is also eaten with charoset and matzah as the Hillel sandwich. Pesach (j©xP œ† ) is a roasted bone used to symbolize the first-born lamb sacrificed as the Passover offering. The lamb’s blood was smeared on the Israelites’ doorposts to protect them from the plague of the death of the first-born. The seder ritual mirrors the ancient Passover sacrifice offered by each household. (Exodus 12:3 ff) The bone is called g ‹ Ir±z (z’roa), “forearm,” reminding us of the characterization of God’s arm that stretched out to save us. Because many have not included lamb as a Passover dish since talmudic times, many families use chicken or beef bones for the pesach. A beet, which “bleeds” when cut, may also be used. It is one of the vegetables the Talmud includes in a list of foods that fulfill the Mishnaic tradition of serving two cooked dishes at the seder meal (Tractate P’sachim 114b) and is used by many vegetarians on the seder plate. Charoset (,¤x« œr£j) is a mixture of fruits, nuts, and wine that reminds us of the clay or the mortar that the Israelites used to build the palaces and pyramids of Egypt. The fruits and nuts serve as a reminder of the trees under which Israelite women gave birth in an attempt to keep secret the arrival of their imperiled infants. Copyright © 2002 by the Central Conference of American Rabbis

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The roasted egg (vŠmh‡C) on the seder plate is another reminder of the festival offering brought by our ancestors to the ancient Temple in Jerusalem. It is also a sign of spring. Together with the pesach (bone or beet), the beitzah fulfills the Mishnaic tradition of including two cooked dishes in the Passover meal. (Tractate P’sachim 10:3) Many seder meals begin with a hard-boiled egg. In some homes, an orange is added to the seder plate. For some, the orange represents the full inclusion of gay men and lesbian women and their families around the seder table and in Jewish life. For others, the orange reflects the presence of women as full participants in the Passover seder. The Seder Plate Different traditions suggest several ways to arrange these symbols on the seder plate. Many modern seder plates are marked to indicate the place for each symbolic food. This configuration follows the tradition of the sixteenth-century kabbalist, Rabbi Isaac Luria, in The Code of Jewish Law:

Beitzah

Pesach

Maror

Karpas

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Charoset

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The Seder Table A pillow may be placed on each guest’s chair as a reminder of our freedom and to encourage each person to recline. (Mishnah P’sachim 10.1) In addition, the Talmud suggests that each guest’s place setting include a small plate with three of the seder symbols: matzah, maror, and charoset (Tractate P’sachim 115b–116a). Karpas and an egg are often added to each individual’s plate. The table should also be set with small bowls of salt water for dipping the karpas, as well as pitchers, bowls and towels for handwashing. The ritual of hand-washing may take place at separate stations in the dining area or kitchen.

WHY DO WE PLACE AN ORANGE ON THE SEDER PLATE? In our own days, as in the ancient days of our people, an event becomes a story, a story becomes a legend, and the legend becomes a lesson. So it is with the orange on the seder plate. It is told that in the last quarter of the last century, a woman in the far-flung American Diaspora asked a teacher of the old tradition, “What is the place of lesbians in Jewish life?” The teacher responded, “Lesbians have as much place in Jewish tradition as a piece of bread on the seder plate.” In response, some lesbian Jews expressed their liberation from the narrow place of oppression by placing bread upon their seder plates. But others challenged this teaching, saying: “Bread on the seder plate shatters tradition. Welcoming lesbians and gay men into our communities transforms Jewish life, but does not shatter it. Let us place on the seder plate not bread but an orange, a symbol of transformation, not transgression.” Why an orange? The orange carries the seeds of its own rebirth. When our ancestors went forth from Mitzrayim, they passed through a narrow place and were born into the world. In our generation, the Jewish people is again giving birth to itself. For the first time, all who have been silent or silenced, all who have been invisible and marginalized — women and men, gay men and lesbian women, bisexuals and transgendered people, Jews by birth and Jews by choice, and so many more — all shape the future of the Jewish people. So tonight, we add this orange to our seder plate.

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■ You may wish to incorporate this reading into the Haggadah just before the seder meal.

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Preparing Our Homes and Hearts Searching for and Destroying Leaven B’dikat Uviur Chameitz • .¥nj ¨ rUgˆcU ,©eh¦sC‰

o†fh¥TCŠ n ¦ r«tG § U,hœCˆ J § T © iIJt¦rv ¨ oIH‹C Q©t Ukœf‡ t«T ,IM©n oh¦nh² ,‹gc‰ J ¦ Seven days you shall eat unleavened bread; on the very first day, you shall remove leaven from your houses . . . Exodus 12:15

As you begin to search for chameitz on the night before the seder, recite: ■ Passover challenges us to clean our homes and examine our hearts. Like grain that expands in water, we too can become puffed up with pride or power and bloated with anger or envy. Passover cleaning clears the way for a different kind of growth.

r¤Jt £ oŠkIg¨v Q†kn ¤ œ Ubhœv ¥ O¡t hh v¨Tt © QUrŠC /.¥nj ¨ rUgˆC k‹g UbœU² mˆ u± uh¨,I‰mn ¦ C‰ UbJ ¨ œ S§ e ¦

r¤Jt £ oŠkIg¨v j © U œr Ubhœv ¥ O¡t V²h T § t © vŠfUr‰C /.¥nj ¨ rUgˆC k‹g Ub§,Uœ³ mˆ u± v ¨ hœ,¤ I‰mn ¦ C‰ Ub§,J © œ S§ e ¦

Baruch atah Adonai, Eloheinu Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu al biur chameitz.

B’ruchah at Yah, Eloheinu Ruach haolam, asher kid’shatnu b’mitzvoteha v’tzivatnu al biur chameitz.

Blessed are You, our God, Ruler of the world, who sanctifies us with mitzvot and calls upon us to remove chameitz.

Blessed are You, our God, Soul of the world, who sanctifies us with mitzvot and calls upon us to remove chameitz.

After the search, set aside the chameitz. Many donate unopened foodstuffs to a local food pantry.

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As you begin burning or destroying the chameitz, recite the following declaration:

/V¥Tr¦ g£ C‹ tŠks§ U V¥Tr¦ g£ c‹ S§ /V¥Th¦nj £ tŠks§ U V¥Th¦nj £ S© /h¦,UJ§rcˆ tŠFt ¦ œ S§ tŠgh¦nj £ u³ t¨rh¦nj £ ›kŠF /tŠgr§ t © S§ t¨rp ‰ g‹ F‰ r¥e‰pv ¤ œ h¯uv ¡ k† u± khˆyc‰ kˆ Kol chamira vachamia d’ika virshuti. Dachamiteih ud’la chamiteih. D’vaariteih ud’la baariteih. Liv’til v’lehevei hefkeir k’afra d’ara. Any chameitz (leaven) that is in my possession, whether I have seen it or not, whether I have removed it or not, shall be destroyed and considered as the dust of the earth. As these grains are reduced to ashes, may I destroy the pride, envy, and anger that shackle me. May my heart, as well as my home, be ready for the Passover journey that lies ahead.

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■ The next morning, the remaining chameitz is burned or discarded. Any chameitz that remains in the house is declared null and void.

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Blessing the Season Nisan is the month of redemption. In Nisan, Israel was redeemed from Egypt. In Nisan, Israel will again be redeemed. Tractate Rosh HaShanah 11a and Exodus Rabbah 15:12

■ The Rabbis of the Talmud link the birth of the Jewish people with the reawakening of the natural world. Place a sprig of forsythia or pussy willow or any other flowering branch on your table and recite this talmudic blessing celebrating Nisan as the Hebrew month in which we celebrate Passover.

t¨rcŠ U oUk‰F InŠkIg‰C r¥Xj ¦ t‚¤J QUrŠC ,IcIy ,IbhŠk¦t±u ,IcIy ,IH¦r‰C IC /o¨st ¨ ,Ib‰cU h¯bC‰ i¤vCŠ ,It²b, § v ¦ k‰

v¨tr§ cŠ U oUk‰F V¨nkŠ Ig‰C v¨rX § j © t‚¤J vŠfUr‰C ,IcIy ,IbhŠk¦t±u ,IcIy ,IH¦r‰C IC /o¨st ¨ ,Ib‰cU h¯bC‰ i¤vCŠ ,It²b, § v ¦ k‰

Baruch shelo chiseir b’olamo c’lum uvara bo b’riyot tovot v’ilanot tovot l’hitnaot bahem b’nei uv’not adam.

B’ruchhah shelo chasrah b’olamah c’lum uvarah bo b’riyot tovot v’ilanot tovot l’hitnaot bahem b’nei uv’not adam.

Blessed are You, our God, Ruler of the world, whose world lacks nothing. You create a rich diversity of creatures and trees that delight human beings.

Blessed are You, our God, Soul of the world, whose world lacks nothing. You create a rich diversity of creatures and trees that delight human beings. Adapted from Tractate B’rachot 43b

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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. Rachel Bluwstein

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