| Haggadah Z'man Heruteynu
-- Season of Freedom Haggadah
Written and Copyright 1996, 1997 by Gregory Gadow. All rights reserved. Introduction
Wine "Blessed is God...." "Who has given us life...." Wash hands
Dinner Grace after meals
My personal journey out of Egypt began on Passover in 1983. I had been invited to celebrate with some friends of mine, who had put together a Haggadah based on their many years working for social justice. I had been raised a lukewarm Congregationalist; this was my first Seder and I had no idea what to expect. Only a month before, I had come to accept myself for being Gay, and I was still trying to understand what that all meant, to integrate this information with my self-understanding. I can not begin to express what it felt like, hearing the Exodus spoken of as a personal journey that each individual may take; a journey away from slavery and oppression into freedom that was not only permitted by God, but expected. This Telling has grown over the last decade
out of my personal association of Passover and personal and community liberation.
If you have any comments or suggestions, please contact me at techbear@serv.net.
Thank you.
Observing the Seder The Hebrew word for Passover is pesakh, and refers to the time when the Angel of God 'passed over' the Israelites while slaying the first-born in Egypt. Over the generations, Passover became the day of the traditional 'telling' of this story in accordance with the Divine command, "On that day, you shall tell your children what the Eternal did for you." Eventually, this telling took on a regular form with special ritual and symbols, becoming the Telling of Passover, or Haggadah shel Pesakh. This service takes place in the home at sunset on either or both of the first two nights of Passover. Because of the way the Jewish calendar works, the first night actually takes place the evening before the date noted in the calendar. Earlier that day, the house should be cleared of every bit of leaven and anything made with leaven. Each guest should have a wine glass, because
of the tradition of drinking four glasses during the service; grape juice
is always acceptable, and unless you know the preferences of every participant,
you should have both on hand. There should also be at least three candles;
one pair is lit to begin the Seder, and another is lit as a memorial. A
plate holding three matzah (the unleavened, cracker-like bread which is
an essential part of Passover) is covered with a cloth and placed on the
table. Another plate on the table holds the traditional symbols of Passover
and is referred to in the service. This plate should have: a roasted egg,
a roasted bone, a bit of haroset, a bit of maror, and a bit of karpas.
Using this Haggadah This Telling of the Passover story is broken up to be told alternately between one or more Leaders (sections marked with L: ), a single Reader (sections marked with R:- you should go around the table and allow each person to read a paragraph or two) and the entire group (sections marked A: ) Sections that are not marked are read by a Reader. Prayers, shown in italics, are recited by everyone, in either English or Hebrew.
The Seder Begins L: Let us celebrate the Passover. A: We are gathered here tonight to share in the story of the redemption of Israel out of Egypt, in fulfillment of God's instruction: "And you shall tell your children on that day, saying: It is because of what Adonai did for me when I came out of Egypt." (A Leader should point to or hold up the item being mentioned.) L: This matzah recalls the haste in which our ancestors fled. A: This egg represents the festival offering brought to the Temple in ancient times. L: This roasted bone remind us of the Passover Lamb sacrificed so that the Angel of Death would PESACH, pass over, the Children of Israel. A: This maror, this bitter herb, shows us the bitterness of slavery. L: This haroset, a mixture of fruit, nuts, and honey, puts into our mouths the sweetness of freedom. A: This green vegetable reminds us that Passover is a spring festival, the beginning of the grain harvest, when we make new bread and start our lives again in hope. L: Four times during this service we drink "the fruit of the vine" -- wine or grape juice. These cups remind us of the four promises God made to us: I will bring you out, and I will deliver you, and I will redeem you, and I will take you. A: These are the symbols of the Passover
-- echoes of the past and promises of the future. As we partake, let us
not forget; and let us embody their spirit in our lives.
L: (Light main pair of candles. Portions in [ ] are said on Friday night.)
Who has hallowed our lives and called us to kindle the fires of [the Sabbath and] Passover. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
R: Why do we light fire at the beginning of the Passover? It is to remind us that the story of freedom cannot begin without the spark of hope. L: (Lift up a cup of wine.)
Who brings forth the fruit of the vine. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
Who has given us life, kept us safe, and called us to this festival. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
R: Why do we drink this cup of wine? In doing this we recall the first promise that the Holy One made to the Children of Israel: I will bring you out. It is therefore the promise that God will show us the way. R: A person came to me at the time of the
Passover and asked, "You have lived in this city for your entire life.
Where is this Mitzraim, this Egypt, from which you have fled?" To her I
said, "The name Mitzraim comes from the word 'mitzra', meaning narrow,
and the dual ending, indicating two-ness. It refers to Upper and Lower
Egypt, two narrow strips of life in the north African desert. It is also
the narrow perceptions and assumptions of society, the constriction of
either/or choices which are expected of me. Having left this Mitzraim I
am free to live my life in harmony with myself and my God.
L: While rejoicing in this time of freedom, let us remember that many people are not free. A: We remember our ancestors-in-spirit who died that we might have freedom. L: We remember our brothers and sisters who were and are still being oppressed for being Gay and Lesbian. A: We remember our friends and companions slowing dying from AIDS, and quickly being destroyed by fear and a refusal to understand or care. L: We remember also all who have been and are being unfairly treated, unjustly accused, wrongfully imprisoned, and murderously killed. A: We light this candle that their memory shall shine forth and not be forgotten. (A candle is lit.)
Who brings forth the light of fire. Blessed is the flame that burns in the heart's secret place. Blessed is the heart with strength to throb its last beat in dignity. Blessed is the match consumed in kindling flame. (A period of silence may be kept.)
(In preparation for the eating that will
begin soon, a person goes around with a large bowl, a pitcher of warm water,
and a towel and washes the hands of every person. Alternately, each person
washes the hands of the person to the left.)
L: (Takes some of the green vegetable.) These greens, which appear in early spring, are a symbol of the hope that winter, with its darkness and cold, will soon end. (Points to the salt water.) This salt water represents the tears of a people struggling under the burden of slavery. A: 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.
Who brings forth fruits from the earth. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
Afikomen (The middle matzah on the plate of three is broken. The larger piece is wrapped up and eventually hidden. During dinner, it must be found and can be held for a small ransom. The service is not supposed to continue until the piece (called the "afikomen", meaning "after dinner") has been returned.) The story of the matzah L: (Holds up a piece of matzah.) This is the bread of affliction which our ancestors ate in their haste to leave the land of Egypt. All who are hungry: let them come and eat. All who are needy: let them come and celebrate the Passover with us. Now we are here; next year may we be in Jerusalem. Now we are slaves; next year may we be free. (Replaces the matzah.) R: This matzah -- like tortilla or fry-bread -- is a poor person's bread. It is made only of flour and water; it contains no luxury items such as eggs, milk, sugar, or salt. Not even the luxury of time can be found in it because it was hurriedly kneaded, baked, and eaten. It is hard and bland, with only one function: to fill the belly. R: And yet, these things which make it despicable as a food fit only for the poorest of people make it perfect as a food for travelers. Because it is dry and flat, it does not mold or rot, and it is easily carried. Its simplicity will not drain the energy or resources of a person on the move. R: This year we are oppressed. We dwell in a world where corruption and power commit evil against our community, against the poor and aged, against women and people of color, against animals and against our planet, our Mother Earth. We dwell in a place where too many stand by out of ignorance, out of complicity, out of greed, and out of fear. R: Next year may we be free. May we be
living in the Reign of Peace, in a new era of love and reverence toward
all. Let us take our bread of oppression and poverty, flee our Egypts,
and go to the Promised Land.
R: A person came to me at the time of the
Passover and exclaimed, "You have never been a slave in your life! How
then can you ask to be freed from slavery?" To him I said, "In refusing
to stand up for what is right, in allowing others to be intimidated while
I turn away, in allowing myself to be used, I am a slave. By my becoming
free I take command of my life and follow my conscience to do what I must."
(These are traditionally asked by the youngest person present.) Why is this night different from all others? On all other nights we eat either leavened
bread or unleavened;
On all other nights we eat herbs of any
kind;
On all other nights we do not dip our herbs
even once;
On all other nights we sit at the table
in any manner;
L: We were slaves to Pharaoh in Egypt; then the Holy One, in goodness and mercy, brought us forth with a mighty hand and an outstretched arm. Had God not rescued us, we and our families would still be enslaved, deprived of liberty and human dignity. A: Therefore we gather every year to retell this story, for truly: it is not ancient but eternal in its message. L: We eat the unleavened bread to remind ourselves that in their haste to leave, our ancestors could not wait for their bread to rise. A: We eat bitter herbs so that we might remember the bitterness of oppression and bigotry. L: We twice dip herbs tonight -- greens in salt water and maror in haroset -- once to replace tears with hope, and once to sweeten bitterness and suffering. A: We eat reclining because in ancient times only the free had the leisure to relax. On Passover, we look towards the time when all people will have freedom. The Four Children L: Tradition speaks of four children: one who is wise, one who is contrary, one who is simple, and one who does not know what to ask. R: The wise one asks, "What is the meaning of this festival? And why do we keep this celebration?" To her we say, "We do this because God has called us to do it, that the stories of courage and faith would not be lost." R: The contrary one asks, "What does this mean to you?" To him we say, "It means that God called ME from Egypt; me, for by excluding yourself you would not have been redeemed." R: The simple one asks, "What is this?" To him we say, "It is a celebration of what the Holy One did for us, bringing us out of Egypt with a strong hand and an outstretched arm." R: The one who does not know what to ask
-- to her we tell the story of what the Eternal has done.
L: But are there not also four kinds of Gays and Lesbians, one who is wise, one who is contrary, one who is simple, and one who does not know what to ask? R: The wise one asks, "How can I take the message of this observance and use it to help myself and change society?" To him we say, "Listen and remember this story of redemption, take from it the inspiration to challenge and change the way things are, and never loose hope." R: The contrary one asks, "What relevance does a thousand year old nomadic sheep festival have to your existence today?" To her we say, "It reminds us that the ways of oppression are ancient, that the struggles we face today have been overcome in the past. It tells us not to give up, for when we give up the fight for freedom, we will become and remain slaves." R: The simple one asks, "What is this?" To her we say, "It is because, in our own struggles, we forget that others share our fear, and need our encouragement." R: The one who does not know what to ask
-- to him, too, we tell the story of redemption.
The story of the Exodus Long ago, Abram and Sarai left the city of Ur at the calling of the Sovereign One and crossed the Jordan River to live. There, God made a covenant with them: their children would be as numerous as the stars; their descendants would be great among the nations. God changed their names to Abraham and Sarah, and gave to them two sons, Ishmael and Isaac. To Ishmael God promised a great family, a tribe of warriors; to Isaac God gave the covenant of his parents and a promise of the land of Canaan. Isaac married Rebeccah, who gave birth to two sons, Esau and Jacob. To Esau God gave Mount Seir, and his children dwell there still. To Jacob was given the covenant and a prophesy: his children would be slaves in a land not their own. And God changed Jacob's name to Israel. Israel's wives, Leah and Rachel, mothered twelve sons and many daughters. The youngest son, Joseph, was sold into slavery by his brothers, where, with God's help, he became great among the princes of Egypt. In a time of famine, Israel and his household went to Egypt, where there was plenty, and there they lived in a land called Goshen. When Pharaoh died, a new king arose who did not know Joseph. He oppressed the Israelites, who became slaves and lived in bondage. After four hundred years, the Holy One
raised up Moses the prophet. Through him God did many miracles; and the
greatest of these were the plagues inflicted upon Egypt.
L: It is written in the Mishnah, a collection of religious tales and folklore, that when the sea crashed in and destroyed Pharaoh and his army, the company of heaven broke out in songs of joy. God rebuked them and said, "My creatures are perishing, and you sing praises?" A: While we rejoice in our freedom, we are saddened to see even our oppressors become oppressed. Therefore we spill a drop of wine for each plague, because our cup of joy can never be full when anyone suffers. (As each plague is named, dip each person dips a finger into their wine and shakes off a drop onto their plate.) L: Our cup is diminished further, because we as Lesbians and Gays also suffer under ten plagues. Blood: The blood shed in the Nazi death camps and in Queer-bashings. Laughter: The laughter caused by our stereotyped representation in jokes and the media. Guilt: The guilt we are told is inherent in our simple existence. Shame: The shame we are made to feel when we share our lives and our bodies with someone of the same gender as ourselves. Despair: The despair we feel when we are told that we are evil and monstrous, that AIDS is God's judgement upon us. Fear: The fear caused by a hostile society that would cast us out if it knew what we are. Pain: The physical pain of being attacked by homophobes, and the mental pain of being rejected by family and community. Loneliness: The loneliness of thinking that we are the only one of our kind. Darkness: The darkness of our closets, and of where many of us are forced to spend our lives: the bars, the parks, the unsafe neighborhoods. Silence: The hollow silence of when
we do not speak out in our own defense, the silence from
one generation to another.
A: We may not have individually felt each plague, but since they afflict our sisters and brothers, they afflict us as well. Let us not become complacent. L: And let us not become so involved with
our own problems that we forget of others who also suffer. The road out
of Egypt is open to all who flee slavery and seek the Promised Land.
L: Rejoice, and give thanks to the Almighty for the great things done for us when our ancestors were led forth! Had God brought us out from Egypt and not
executed judgment on them
Had God executed judgment on them and not
parted the Red Sea for us
Had God parted the Red Sea for us and not
brought us through dry shod
Had God brought us through dry shod and
not guided us in the desert
Had God guided us in the desert and not
fed us with manna from heaven
Had God fed us with manna and not given
us the Sabbath as a day of rest
Had God given us the Sabbath and not given
us the Law
Had God given us the Law and not brought
us into the land of Israel
How much we have to be thankful for, in the many things that the Holy One has done for us!
and executed judgment against them and divided the sea for us and brought us through dry shod, and guided us in the desert, and fed us with manna, and gave us the Sabbath, and gave us the Law, and brought us into Israel where Jerusalem stands. Explanation of the symbols (Point to the items on the Seder Plate.) L: What is the significance of this shank bone? It reminds us of the Passover sacrifice, and the time that God passed over the Israelite homes when the Egyptian first-born were slain. L: What is the significance of the matzah? It reminds us of the haste of our ancestors in fleeing slavery. L: What is the significance of the bitter herbs? They remind us of the bitterness of slavery, the unpleasantness of being discriminated against. A: The struggle for freedom is a continuous struggle. In every age, some new freedom is established; yet in every age is uncovered a new servitude. With every generation the concept of freedom grows broader; and with it, the commitment to contribute to this growth. Therefore we must all see ourselves as participants in the Exodus, for we must dedicate our energies to the cause of freedom begun there. (The second cup of wine is poured.)
Who brings forth the fruit of the vine. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
R: Why do we drink this cup of wine? In doing this we remember the second promise that the Holy One made to the Children of Israel: I will deliver you. This is the promise that God will be with us as we travel the Exodus, providing for our needs and giving us strength. (Once again, everyone's hands are washed, this time with the following blessing said either individually or as a group.)
Who has hallowed our lives and commanded us regarding the washing of our hands. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
(The remainder of the middle matzah -- not the afikomen -- is taken. After the blessings, it is passed around and everyone breaks off a piece. After the blessing, it is eaten.)
Who brings forth bread from the earth. Blessed are You, Holy One, Sustainer of the universe, Who has hallowed our lives and called us to eat the unleavened bread of the Passover. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
L: This maror, this bitter herb, is the bitterness of oppression. (Holds up a dish of haroset.) This haroset, made of apples and dates, represents the trees of Egypt under which our fore-mothers gave birth, knowing full well the risks of bringing another generation into slavery. A: Why do we mix our bitterness with the symbol taking risks towards the future? So that we may remember that when we take risks for freedom, we grow in strength. Strength in purpose and spirit, even before we have smashed our shackles, overcomes the bitterness of suffering and sweetens the journey towards liberation, just as the sweet haroset overcomes the bitter maror.
Who has hallowed our lives and has called us to eat bitter herbs. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
R: Why do we give thanks to God for our sorrow and suffering? It is because though them we are forced to reach out to others, to strive for peace and a unity of purpose in life...in other words, to find God. L: The Rabbi Hillel, long ago, taught his students to make a sandwich of matzah, maror, and haroset at the Passover, taking literally the Biblical command to eat the sacrifice with matzah and bitter herbs. A: We keep this custom to emphasize the message of this festival: our journey from bitterness to joy, from oppression into freedom. (The top matzah is passed around and everyone
breaks off a piece and puts on it some of the bitter herb and haroset,
then eats it.)
And now dinner is served! (Before the service can be continued, the afikomen must be found and redeemed for a ransom. It is broken into pieces and everyone eats some.) Grace after meals L: Let us give thanks to the Holy One. A: Blessed are You, Provider, Source and Sustainer of the universe, Who feeds the whole world with grace, loving kindness, and mercy. You give food to every creature. Your abundant goodness has always sustained us, and will continue to sustain us. Blessed are You Who provides nourishment for all Your creatures. L: May the Holy One be blessed in the heavens and on the earth. A: May the Holy One grant that our needs be supplied with dignity. L: May the Holy One bring us freedom and liberty. A: Praise God, all you nations. Extol the
Almighty, all you peoples.
(The door is opened. All stand.) L: It is said that before the coming of the Messiah, the prophet Elijah will return as the herald of the Time of Peace, when friendship, joy, and love will become universal and no one needs to be afraid. A: We open the door to welcome Elijah to this table; may he come soon. (The song 'Eliahu' is sung. The door is
shut and everyone sits.)
Who brings forth the fruit of the vine. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
R: Why do we drink this cup of wine? In doing this we remember the third promise that the Holy One made to the Children of Israel: I will redeem you. There is always a price for freedom, whether payment in goods or blood or vigilant protection of rights and security. This price is rarely cheap, and when we can not or will not pay, we become slaves. In this promise of redemption, the Merciful tells us that the price shall always be in our reach, if we will but ask. (The fourth cup of wine is poured.) L: L'Chaim! To life! A: Praise the Eternal who is gracious;
L: The Creator, the God of Israel, has told us to fear not. The covenant is ours. Rejoice! A: This year we are slaves; next year may
we be free.
R: A stranger came to me at the time of the Passover and asked, "Where is this Jerusalem, this Promised Land, that you seek?" I replied, "It is the place in our hearts where we find the hope that some day, if we continue to work for justice, there will be no more fear, no more homelessness, no more poverty, no more war. It is the feeling of community and family which is our destiny and our goal."
Who brings forth the fruit of the vine. Barukh atah Adonai, Elohaynu Melekh
ha'olam,
Praised are You for the produce of the
field
R: Why do we drink this cup of wine? In doing this we remember the fourth promise that the Holy One made to the Children of Israel: I will take you. This is the promise that after our struggle has ended, be it this generation or in some future time, the rewards shall be worth the price. It is the promise that before all else, and after all things, we are God's people. L: The Passover Seder is over. O Creator, restore Your people in love; speedily lead Your redeemed people to Zion in joy. A: Next year in Jerusalem!
Haroset: A sweet mixture of fruit, nuts, and honey. My favorite recipe comes from Israel and combines chopped pitted dates, chopped almonds, honey, and a bit of cinnamon. Karpas: Green, leafy plants such as lettuce, parsley, or sprouts. Maror: Bitter herbs; often horseradish, but mustard greens or any other bitter or spicy raw plant may be used. Matzah: The unleavened bread traditional at Passover. Look for the phrase, "Kosher for Passover" on the box. |