Table of Contents

Introduction

The Seder Plate

The Passover Seder Plate (ke'ara) is a special plate containing six symbolic foods used during the Passover Seder. Each of the six items arranged on the plate have special significance to the retelling of the story of the Exodus from Egypt. The seventh symbolic item used during the meal—a stack of three matzot—is placed on its own plate on the Seder table.

The six items on the Seder Plate are:

• Maror and Chazeret - Two types of bitter herbs, symbolizing the bitterness and harshness of the slavery which the Jews endured in Ancient Egypt. For maror, many people use freshly grated horseradish or whole horseradish root. Chazeret is typically romaine lettuce, whose roots are bitter-tasting. Either the horseradish or romaine lettuce may be eaten in fulfillment of the mitzvah of eating bitter herbs during the Seder.

• Charoset - A sweet, brown, pebbly mixture, representing the mortar used by the Jewish slaves to build the storehouses of Egypt.

• Karpas - A vegetable other than bitter herbs, usually parsley but sometimes something such as celery or cooked potato, which is dipped into salt water (Ashkenazi custom), vinegar (Sephardi custom) or charoset (older custom, still common amongst Yemenite Jews) at the beginning of the Seder.

• Z'roa - A roasted shank bone, symbolizing the korban Pesach (Pesach sacrifice), which was a lamb offered in the Temple in Jerusalem and was then roasted and eaten as part of the meal on Seder night.

• Beitzah - A roasted egg, symbolizing the korban chagigah (festival sacrifice) that was offered in the Temple in Jerusalem and was then roasted and eaten as part of the meal on Seder night.

Seder means "order" and our gathering tonight will follow a well established order to tell a story and remember what freedom means.

The Steps of the Seder

The candles are lit and the following blessings are recited.

Festival Lights

Blessed are you, ADONAI our G-d, King of the Universe, who sanctifies us in his commandments and has instructed us concerning the light of festivals. (Amen.)

The Four cups of wine we drink remind us of the “four part promise” (Ex. 6:6-7)

1. “I will bring you forth” 2. “I will deliver you” 3. “I will redeem you” 4. “I will take you”

The beginning of all journeys is separation. You have to leave somewhere to go somewhere else. It is also the first step towards freedom: You ignore the voice of Pharaoh inside that mocks you, saying, “Who are you to begin such a journey?” You just get up and walk out. This is the first meaning of the word, “Kadesh” -- to transcend the mundane world. Then comes the second meaning: Once you’ve set yourself free from your material worries, you can return and sanctify them. That is when true spiritual freedom begins, when you introduce a higher purpose into all those things you do.

Kadeish

Tonight, we gather around the Seder table to recount the ancient Israelites’ miraculous transformation from slavery to freedom. Their story began with an awakening: As our tradition teaches, Moses saw the burning bush and recognized that he was called to liberate his people from Egypt.

Our journey tonight, too, begins with an awakening: May this first cup of wine rouse each of us to respond to injustice—opening our eyes to the deep inequality that plagues our world today. May we recognize our individual and collective responsibility to pursue justice, believe in our capacity to make a difference, and recommit ourselves to building a better world for the future.

After the first cup of wine is poured the head of the table raises the cup.

Blessed are you, Lord our God, King of the universe, who creates the fruit of the vine.

Blessed are you, Lord our God, King of the universe, who has chosen and exalted us above all nations and has sanctified us with Your commandments. And You, Lord our God, has lovingly bestowed upon us (Sabbaths for rest), appointed times for happiness, holidays and seasons for joy, (this Sabbath day, and) this Feast of Matzot, our season of freedom, a holy convocation recalling the Exodus from Egypt. You did choose and sanctify us above all peoples. In Your gracious love, You did grant us Your (holy Sabbath, and) appointed times for happiness and joy. Blessed are you, O Lord, who sanctifies (the Sabbath,) Israel, and the appointed times.

Blessed are you, Lord our God, King of the universe, who has granted us life and sustenance and permitted us to reach this season.

Reclining on the left side, one drinks the entire cup; if one drank most of a cup holding at least a revi`it (5 oz.), one fulfilled the obligation.

Yeshua’s first miracle brought forth wine from water. This life giving water was transformed to an even higher, hidden level revealed through his miracle. In the seder we now go from wine to water.

Ur'chatz

A pitcher, a basin, and a towel should be made ready so the leader may now wash his hands. Before the eating of the green vegetable, the hands are washed. The blessing is not recited when washing the hands.

Washing of the Hands

Our hands are the primary tools to interact with our environment. Water represents the healing power of wisdom. Water flows downward, carrying its essential simplicity to each thing. It brings them together as a single living, growing whole. We pour water over our hands as an expression of wisdom pouring downward passing through our heart and from there to our interaction with the world around us.

Our hands can be vehicles for creation or destruction. We cleanse our hands and dedicate them to working for good in the world.

Karpas

We dip a vegetable—karpas—into saltwater, to taste the tears of grief our ancestors shed during slavery in Egypt, mingled with their hope for a future of freedom. Tonight, we commemorate this ancient suffering and redemption, and recognize that these tears and hope are also our own…

Tears of outrage at disasters, inequality and injustice in our midst.
Tears of fear for the uncertain future of our planet.
Tears of grief for friends and loved ones we’ve lost.

Hope that we can repair these wounds.
Hope for equality, peace and justice.
Hope for a better tomorrow.

Passover arrives in the spring, when new growth—like this karpas—is emerging all around. All over the world, people’s resilience, strength, compassion and innovation bring the promise of change. (from AJWS.org)

The green vegetable (parsley, lettuce, or celery) is dipped in salt water.

Blessed are you, Lord our God, King of the universe, who creates the fruit of the earth.

As we eat the vegetable, the salt water is to remind us of the tears of slavery.

This Passover, may our hope assuage our tears. May the season of growth bring a new future, bright with possibility for justice

Yachatz

The leader takes the middle matzah and breaks it in two; the matzah will not be eaten until later

Breaking of the Middle Matzah

The larger piece of the broken matzah is called the afikoman. This word is of Greek origin and means He who is to come, or That which is to come. Both translations prove true tonight, He being Yeshua, and that being the matzah. The afikoman is wrapped in a cloth and hidden from participants by the leader. It will be redeemed towards the end of the Seder. The smaller piece of matzah is placed back between the two other matzot.

(As you hide the matzah choose someone to read the following passage:)
“When Yosef had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock” (Matt 27:59-60)

Matzah is called the poor man’s bread. He is low and broken. And it is this brokenness that allows him to open his soul and escape his Egypt. Like the matzah, he bore stripes and was pierced.

As long as we feel whole, there is no room left for us to grow. It is when we realize we are but a fragment, that we need the others around us, that so much of us is missing -- that is when miracles begin.

Maggid

Telling of the Story

The exodus was not simply an event that happened to us. It is an event that we became. It is who we are. It is the life of each one of us, occurring again and again, in our wrestling match with the world, in our struggle with our own selves.

We embody freedom in a constant mode of escape. Perhaps that is why Jews have always been the rebels of society, the ones who think out of the box. The experience of leaving Egypt left such an indelible mark on our souls, we never stopped doing it. A Jew who has stopped exiting Egypt has ceased to allow his soul to breathe.

To tell the story is to bring that essential self into the open, to come face to face with who we really are and resuscitate it back to life.

Raising the matzah, the leader declares:

This is the bread of affliction which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are needy come and celebrate the Passover. At present we are here; next year may we be in Israel. At present we are slaves; next year may we be free men.

Against Hunger

G-d of the poor,
G-d of the starving and the malnourished,
The voice of grief echoes across the land.
Dismayed and abandoned in a world of abundance,
Our children,
Our brothers
And our sisters
Struggle to feed their families,
Struggle to put food on the table,
As they watch emptiness and longing
Consume their kin,
As they watch disease and death,
Encircle their homes and their lives.

Source of bounty and plenty,
Rock of compassion and mercy,
You call upon us to stand in the name of justice and healing,
To witness against indifference and neglect,
To solve issues of scarcity and distribution,
To create a world of agricultural success in every land,
And among every people.

Bless those who dedicate their lives to the hungry and the forgotten.
Bless those who take to the cities and the countryside to offer food and sustenance.
Bless those who teach others to feed themselves.
Bless those whose ideas and research will lead to new solutions for ending this plague.
Bless those who plead on behalf of the needy and the poor before the seats of power.
Give them courage and determination.
Give them wisdom and skill.
May the work of their hands never falter
Nor despair deter them from this holy calling.

Bless the hungry with resources.
Release them from want.
Hasten the day of their self-sufficiency and bounty.

Blessed are You, G-d of All Being,
Who summons us to oppose the tyranny of hunger.

© 2011 Alden Solovy and http://www.tobendlight.com. All rights reserved.

The matzah is covered, the second cup of wine is poured and the youngest present asks the Four Questions:

The Four Questions

Why is this night different from all other nights?

1. On all other nights we eat chametz and matzah. Tonight, why do we eat only matzah?

2. On all other nights we eat any kind of herbs. Tonight, why do we eat the bitter herbs?

3. On all other nights we do not dip even once. Tonight, why do we dip the greens twice?

4. On all other nights we eat sitting or reclining. Tonight, why do we all recline?

The Four Questions remind us to be intentional this Seder night

1. On other nights, we eat because we're hungry—but tonight, we eat to symbolize hardship and freedom.

2. On other nights, we sit or stand to eat—but tonight, we are mindful of how our bodies carry the burden of oppression or relax in the comfort of liberation.

3. On other nights, we chat over dinner—but tonight, we recount our history and our aspirations.

4. On other nights, we might feel apathy or indifference—but on this night, we are alert to injustice, and commit ourselves to building a better future.

The matzah is uncovered once again and the leader sings (with drums)

Children of Freedom

"We were slaves, but now we are children of freedom." We were slaves to Pharaoh in Egypt, but the Lord our God took us out of there with a mighty hand and an outstretched arm. Had not God taken our ancestors out of Egypt, then we, our children and grandchildren would still be enslaved to Pharaoh in Egypt.

Our legacy as the descendants of slaves charges us with great responsibility: We must stand up for the stranger because we were strangers. And because we were freed, we must pursue freedom for others.

Against Tyranny

We recall, recite, and enact the entire Seder in remembrance of Yeshua Meshicheinu as he has instructed. Blessed be he.

Blessed Be He

When Blessed be the Omnipresent; blessed be He.

Blessed be God who has given the Torah to His people Israel; blessed be He.

Four times the Torah bids us tell our children about the Exodus from Egypt. Four times the Torah repeats: “And you shall tell your child on that day” From this, our tradition infers four kinds of children. Each view the Seder in different ways.

The Four Children

[All] What does the activist child ask?

[Leader]: “The Torah tells me, ‘Justice, justice you shall pursue,’ but how can I pursue justice?”

Empower them to always stand up for the liberation of others. As the Jewish-American poet and activist Emma Lazarus wrote, “Until we are all free, we are none of us free.”

[All] What does the indifferent child ask?

[Leader] “Why is this my responsibility?”

Persuade them that responsibility cannot be shirked. As Rabbi Abraham Joshua Heschel wrote, “The opposite of good is not evil; the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”

[All] What does the overwhelmed child ask?

[Leader] “How can I solve problems of such enormity?”

Encourage them by explaining that they need not solve the problems, but must work toward solutions. As we read in Pirkei Avot—The Ethics of Our Ancestors, “It is not your responsibility to complete the work, but neither are you free to desist from it.”

[All] And the uninformed child who does not know how to ask ...

[Leader] Teach them that the most effective way to learn is to listen deeply to others. As it says in the Torah, “Shema Yisrael”—listen. Only when we truly pay attention to the needs and perspectives of our fellow human beings, can we begin the work of repairing the world.

From Idolatry to a Holy Nation

At first our forefathers worshiped idols, but now the Omnipresent has brought us near to His service...

Blessed be He who keeps His promise to Israel; blessed be He. The Holy One, blessed be he, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: "He said to Abram, Your descendants will surely sojourn in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth."

The matzot are covered. Raise the cup of wine and say:

This promise has sustained our ancestors and us. For not only one enemy has risen against us to annihilate us, but in every generation people rise against us. But the Holy One, Blessed be He, saves us from their hand.

The wine cup is put down, and the matzot are uncovered.

Though we no longer labor under Pharaoh's overseers,we may still be enslaved — now in subtler ways and harder to eradicate. Do we enslave ourselves to our jobs? To our expectations? To the expectations of others? To our fears? Tonight we celebrate our liberation from Egypt — in Hebrew, Mitzrayim, literally “the narrow place.” But narrow places exist in more ways than one. Let this holiday make us mindful of internal bondage which, despite outward freedom, keeps us enslaved. This year, let our celebration of Passover stir us to shake off these chains. Our liberation is in our own hands.

The Exodus Story

In Seven Short Chapters

1. Once upon a time our people went into galut, exile, in the land of Egypt. During a famine, our ancestor Jacob and his family fled to Egypt where food was plentiful. Through a complicated set of plot twists, his son Joseph had risen to high position in Pharaoh's court, and our people were well-respected and well-regarded, secure in the power structure of the time.

2. Generations passed and our people remained in Egypt. As rulers came and went, a new Pharaoh ascended to the throne. He felt threatened by the strangers in his people's midst, and ordered our people enslaved.

In fear of rebellion, Pharaoh decreed that all Hebrew boy-children be killed. Two midwives named Shifrah and Puah defied his orders, claiming that "the Hebrew women are so hardy, they give birth before we arrive!" Through their courage, a boy survived.

Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found and adopted, by Pharaoh's daughter, who named him Moshe because "from the water she drew him forth." She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood and was raised as Prince of Egypt.

3. Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, he struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone.

God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.

4. Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go.

Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle: ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.

5. Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.) Our people did not leave Egypt alone; a "mixed multitude" went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth.

Even Pharaoh's daughter came with us, and traded her old title (bat-Pharaoh, daugther of Pharaoh) for the name Batya, "daughter of God."

6. Pharaoh's army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh's army drowned: our liberation is bittersweet because people died in our pursuit.

7. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.

The Plagues

As each of the Ten Plagues is recited, a small amount of wine is spilled from the cup.

Each plague is in some way a discredit to one of the gods of Egypt. G-d says, “And all the gods of Egypt I will judge”. At this time of year in the month of Nissan the constellation of Aries, which to the Egyptians was a Lamb, hangs in the sky. Also on this day a full moon can be seen causing rivers like the Nile to swell. The Lamb, moon, and Nile were worshiped as gods by Egypt. Conditions such as these appeared to be signs of strength for the Egyptians. The G-d of Israel caused the Nile to turn to blood, the moon to become dark and the lamb-god of Egypt to be slaughtered in its thousands, one for each household of Israel.

Our cup has become like the Cup of G-d’s wrath poured out on Egypt. We pour wine from our cups upon recitation of the ten plagues. Wine is also a symbol of joy. The joy of the exodus should be counter balanced by the sorrow felt for the Egyptians. Not only is the wine like G-d’s wrath pored out, but it also demonstrates the loss of joy one should feel on remembrance of the many Egyptians that died for our freedom.

The Talmud recalls angels singing and praising G-d at the death of Egypt in the Red sea. In the legend G-d rebukes them saying, “the work of my hands, the creatures to which I gave life, are drowned. When I weep that they are dead, do you sing praises to me who slew them?” (Sanhedrin 39b)

How Many Levels Of Favors Has The Omnipresent One Bestowed Upon Us!

Dayenu - It Would Have Been Enough

Had He brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough--Dayyenu

Had He executed judgments against the Egyptians, and not their gods, It would have been enough--Dayyenu

Had He executed judgments against their gods and not put to death their firstborn, It would have been enough--Dayyenu

Had He put to death their firstborn, and not given us their riches, It would have been enough--Dayyenu

Had He given us their riches, and not split the Sea for us, It would have been enough--Dayyenu

Had He split the Sea for us, and not led us through it on dry land, It would have been enough--Dayyenu

Had He led us through it on dry land, and not sunk our foes in it, It would have been enough--Dayyenu

Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough--Dayyenu

Had He satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough--Dayyenu

Had He fed us the manna, and not given us the Sabbath, It would have been enough--Dayyenu

Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been enough--Dayyenu

Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough--Dayyenu

Had He given us the Torah, and not brought us into Israel, It would have been enough--Dayyenu

Had He brought us into Israel, and not built the Temple for us, It would have been enough--Dayyenu

How much more so, then should we be grateful to God for the numerous favors that He bestowed upon us: He brought us out of Egypt, and punished the Egyptians; He smote their gods, and slew their firstborn; He gave us their wealth and split the Sea for us; He led us through it on dry land, and sunk our foes in it; He sustained us in the desert for forty years, and fed us with the manna; He gave us the Sabbath, and brought us to Mount Sinai; He gave us the Torah, and brought us to Israel; He built the Temple for us, to atone for all our sins.

Dayenu

I-lu I-lu Hotzi-anu
Hotzi-anu mi-mitzrayim
Hotzi-anu mi-mitzrayim
Dayenu

CHORUS:
Dai-dayenu, Dai-dayenu, Dai-dayenu,
Dayenu, Dayenu

I-lu I-lu, natan lanu,
Natan lanu et Ha-Shabbat
Natan lanu et Ha-Shabbat
Dayenu (CHORUS)

I-lu I-lu, natan lanu,
Natan lanu et Ha-Torah
Natan lanu et Ha-Torah
Dayenu (CHORUS)

Pesach. Matzah. U'Maror

Rabbi Gamliel used to say: Anyone who has not discussed these three things on Passover has not fulfilled his duty, namely:

Point to the shank bone and say:

Pesach

Why did our ancestors eat the Passover Offering during the period of the Temple? It is because the Holy One, Blessed be He, passed over the houses of our ancestors in Egypt, as it is written: "You shall say: It is the Passover offering for the Lord, who passed over the houses of the children in Egypt when he smote the Egyptians and spared our houses. The people knelt and bowed down."

The Pesach is represented on the Seder plate by the shank bone or z’roah, literally arm in Hebrew. The Pesach is the sacrifice which saved Israel from G-d’s wrath in Egypt, the blood of which was applied to the doorposts of each home.

Mashiach has become our Paschal Lamb and our Peace Offering (I Cor. 5:7). In the z’roah/arm we are reminded of the binding of Mashiach, how His arms were stretched out and nailed to the tree.

One raises the matzah and says:

Matzah

“Why do we eat this matzah? When our ancestors in Egypt were trying to escape, G-d revealed himself to them and saved them before the bread they were preparing had time to rise. As it says: And they baked unleavened cakes of dough in which they brought out of Egypt (Exo. 12:39).

It was this matzah that Messiah Yeshua broke during his Last Seder. The matzah is pierced to ensure that it doesn’t become puffed up during baking. The Mashiach was also pierced for us.”

Therefore purge out the old chametz (leaven), that you may be a new lump, since you truly are without chametz. For indeed Messiah, our Passover was sacrificed for us. Therefore let us keep the feast, not with old chametz, or with the yeast of malice and wickedness, but with the matzah of sincerity and truth (I Cor. 5: 7-8).

Maror

Why do we eat this bitter herb? It is because the Egyptians embittered the lives of our ancestors in Egypt, as it is written: "They made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor in the field; whatever work tasks they performed were backbreaking."

The season of Pesach not only held redemptive power for the generation of the exodus but exists to free those held captive in all generations.

In Every Generation

All: In every generation it is man's duty to regard himself as though he personally had come out of Egypt.

Leader: "You shall tell your child on that day: This is on account of what the Lord did for me when I came out of Egypt." .” (Exo. 13:8)

All: It was not only our ancestors whom the Holy One redeemed from slavery; we, too, were redeemed with them.

Leader: "He took us out from there so that He might take us to the land which He had sworn to our ancestors." (Deut. 6:23)

The matzah is covered and the cup of wine is raised until the conclusion of the blessing, 'Ga-al Yisrael', so that the Hallel is recited over wine:

Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our ancestors and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!

The cup is put down.

Psalm 113

Halleluyah! Give praise, you servants of ADONAI; praise the Name of ADONAI! Blessed be the Name of ADONAI, from this time and forever. From the rising of the sun to its setting, ADONAI's Name is praised. High above all nations is ADONAI, above the heavens is His glory. Who is like ADONAI, our God, Who is enthroned on high — yet deigns to look upon the heaven and the earth? He raises the needy from the dust, from the trash heaps He lifts the destitute. To seat them with nobles, with the nobles of His people. He transforms the barren wife into a glad mother of children. Halleluyah!

Psalm 114

When Israel went out of Egypt, Jacob's household from a people of alien tongue — Judah became His sanctuary, Israel His dominions. The sea saw and fled: the Jordan turned back¬ward. The mountains skipped like rams, the hills like young lambs, What ails you, O sea, that you flee? O Jordan, that you turn backward? O mountains, that you skip like rams? O hills, like young lambs? Before the Lord’s Presence - did I; the earth, tremble - before the presence of the God of Jacob, Who turns the rock into a pond of water the flint into a flowing fountain.

The cup is raised and the following paragraph is said:

Second Cup- The Cup of Deliverance

Blessed are you, Lord our God, King of the universe, who has redeemed us and our ancestors from Egypt and enabled us to reach this night that we may eat matzah and marror. Lord our God and God of our ancestors, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion Your city, and joyful at Your service. There we shall eat of the offerings and Passover sacrifices which will be acceptably placed upon Your altar. We shall sing a new hymn of praise to You for our redemption and for our liberation. Blessed are you, O Lord, who has redeemed Israel.

Blessed are you, Lord our God, King of the universe, who creates the fruit of the vine.

…When He (Mashiach) had taken the cup and said the barachah, He said, “Take this and share it among yourselves, for I say to you, I will not drink of the fruit of the vine from now on until the Kingdom of G-d comes.”

Reclining on the left side, one drinks the entire cup; if one drank most of a cup holding at least a revi`it (5 oz.), one fulfilled the obligation

Rachtzah

Now that we have already washed once, let us wash our hands again with a little more intention. Now, having re-experienced the majesty of the Jewish journey from degradation to dignity, we raise our hands in holiness, and remember that when we were freed from Egypt all of us were freed. Just as we are freed from this pandemic, we remember that our freedom does not start and stop with us, but rather extends to our whole community. As resturants feel more safe and vaccinations are administered widely, we remember that once again that our liberation is bound up in everyone else's.

Washing the hands for the meal

This is the second of two hand washings during the Seder. Unlike the first, it is a ritual washing because there is a blessing pronounced over it. It is important to note that a ritual washing differs, in that its primary goal is not physical cleanliness, but spiritual elevation. This is most likely when Yeshua washed the disciples’ feet.

Blessed are you, Lord our God, King of the universe, who has sanctified us with Your commandments, and commanded us concerning the washing of the hands.

Motzi Matzah

Blessings over the matzah. The first blessing is recited while holding all three Matzot

Before the consumption of bread there is always given a blessing, called “Hamotzi,” meaning, Who brings out, or brings forth. We thank G-d for bringing bread out of the earth. Tradition teaches that any time one eats bread, even if eating alone, that individual must break their bread, this is why the scripture uses the term, breaking bread. One must never eat without first being prepared to share their bread with another.

Blessed are you, Lord our God, King of the universe, who brings forth bread from the earth.

The second blessing is recited while holding the top matzah and the broken middle matzah.

Blessed are you, Lord our God, King of the universe, who has sanctified us with Your commandments, and commanded us concerning the eating of matzah.

During the Seder we recall the bitterness of our ancestors’ slavery in Egypt, but the holiday is also a good time to think about the sources of bitterness in our own personal lives. Yet we also dip bitter herbs in charoset, which takes the edge off the bitterness. What embitters you? How can you reduce that bitterness? How do you understand the difference between bitterness and sadness?

Maror

The bitter herbs are dipped in Charoset,and the following blessing is recited.

Blessed are you, Lord our God, King of the universe, who has sanctified us with Your commandments, and commanded us concerning the eating of the bitter herbs.

Koreich

Hillel's Sandwich

Combining the matzah (the bottom of the three), bitter herb, lamb or goat, and charoset into a sandwich is known as a Hillel sandwich. It is called so because Hillel established a custom of eating bitter herbs and lamb with two pieces of matzah like a sandwich to fulfill the Scripture, with matzah and with bitter herbs they shall eat it. (Exodus 12:8) Traditionally Hillel’s sandwich was given affectionately by the host to an honored guest most likely because of the literal meaning of its Hebrew name Korech, meaning to bind together.

To remind us of the Temple we do as Hillel did in Temple times; he combined matzah and marror in a sandwich and ate them together, to fulfill what is written in the Torah: "They shall eat it with unleavened bread and bitter herbs."

All eat Hillel’s sandwich.

Referring to the scripture, “He who eats My bread has lifted up his heel against Me,” Yeshua said, Truly, truly, I say to you, that one of you will betray Me. The disciples began looking at one another, at a loss to know of which one He was speaking. There was reclining on Yeshua’s chest one of His disciples, whom Yeshua loved. So Shimon Kefah gestured to him, and said to him, “Tell us who it is of whom He is speaking.” He leaning back in this way on Yeshua’s chest, said to Him, “Master, who is it?”

Yeshua then answered, “That is the one for whom I shall dip the morsel and give it to him.” …He took and gave it to Yehudah, son of Simon Iscariot. After the morsel, hasatan then entered into him (Yehudah). Therefore Yeshua said to him, “What you do, do quickly.” (John 13:21-27)

About Hillel

Shulchan Oreich

The festive holiday meal

Tzafun

Partaking of the Afikoman

For you died and your life is hidden with Mashiach in G-d. When Mashiach who is our life appears, then you also will appear with Him in glory. (Col 3:3-5)

One Jewish scholar says this about breaking bread: To offer bread goes beyond the act of offering the energy of subsistence to another person: it is to offer the power of resurrection.

Clearly this is the intention of Mashiach when He meets us at the Seder table each year to be reminded of Him who is the resurrection and the life.

At this point in the evening the children should all rise from the meal to search for the hidden piece of matzah. The Seder can’t continue without this valued Afikoman. Knowing this, the children may request some incentive before returning it. A small gift should do the trick.

Leader, taking the afikoman, says:

The night He was delivered up Yeshua took matzah and gave thanks.

Leader distributes the matzah. All eat in remembrance of Messiah. This should be that last thing eaten at the seder.

Blessing after Meals

Birkat HaMazon ("The Blessing for Sustenance") is recited to mark the conclusion of meals. This is in accordance with Deuteronomy 8:10. Reciting Birkat HaMazon is popularly called "bentching". It takes about two minutes, but much longer if one is not in the habit. When bread is included in a repast, it takes on the status of a "meal" use the blessings below. On the Sabbath and Festivals, and on such occasions as the meals celebrating a marriage, Bris, or Pidyon Haben, it is improper to intrude upon the joy with memories of tragedy. At such times, Psalm 126, which describes the joy of redemption, is recited instead.

Psalm 126

When ADONAI will return the captivity of Zion, we will be like dreamers. Then our mouth will be filled with laughter and our tongue with glad song. Then they will declare among the nations, ‘ADONAI has done greatly with these.’ ADONAI has done greatly with us, we were gladdened. O ADONAI return our captivity like springs in the desert. Those who tearfully sow will reap in glad song. He who bears the measure of seeds walks along weeping, but will return in exultation, a bearer of his sheaves.

If three or more adult Jews participated in the meal, one of them leads the group and inserts a formal zimun ("invitation") before the Birkat HaMazon (The Grace After Meals). If ten adults join in the zimun the words in brackets are added.

Zimun / Invitation

Leader: Exalted Guests, let us bless.
Others: Blessed be the Name of ADONAI from this time and forever!
Leader: Blessed be the Name of Adonai from this time and forever! With the permission of the distinguished people present, let us bless [our God] He of Whose we have eaten.
Others: Blessed is [our God] He of Whose we have eaten and through Whose goodness we live.
Leader: Blessed is [our God] He of Whose we have eaten and through Whose goodness we live. Blessed is He and Blessed is His Name.

Birkat HaMazon includes four benedictions. Often, all will sing along with the first benediction. (And when young children are present, it is common to sing all the bentching aloud together.) The first benediction is traditionally attributed to Moses. It is said in appreciation of sustenance and the divine providential care shown to all creatures:

First Blessing

For Nourishment

Blessed are You, ADONAI, our God, King of the universe, Who nourishes the entire world, in His goodness with grace, with kindness, and with mercy. He gives nourishment to all flesh, for His kindness is eternal. And through His great goodness, we have never lacked, and may we never lack, nourishment, for all eternity. For the sake of His Great Name, because He is God Who nourishes and sustains all, and benefits all, and He prepares food for all of His creatures which He has created. Leader: Blessed are You, ADONAI, Who nourishes all. (Others: Amen.)

The second benediction is traditionally attributed to Joshua. It is said in appreciation for The Land of Israel:

Second Blessing

For The Land

We thank You, ADONAI, our God, because You have given to our forefathers as a heritage a desirable, good and spacious land; because You removed us, ADONAI, our God, from the land of Egypt and You redeemed us from the house of bondage; for Your covenant which You sealed in our flesh; for Your Torah which You taught us and for Your statutes which You made known to us; and for life, grace, and lovingkindness which You granted us; and for the provision of food with which You nourish and sustain us constantly, in every day, in every season, and in every hour.

For all, ADONAI, our God, we thank You and bless You. May Your Name be blessed by the mouth of all the living, continuously for all eternity. As it is written: ‘And you shall eat and you shall be satisfied and you shall bless ADONAI, your God, for the good land which He gave you.’ Blessed are You, ADONAI, for the land and for the nourishment. (Others: Amen.)

The third benediction is traditionally attributed to King David with later modifications attributed to King Solomon. It is said in appreciation for Jerusalem and the Temple.

Third Blessing

For Jerusalem

Have mercy ADONAI, our God, on Israel Your people; on Jerusalem, Your city, on Zion, the resting place of Your Glory; on the monarchy of the house of David, Your anointed; and on the great and holy House upon which Your Name is called. Our God, Our Father - tend us, nourish us, sustain us, support us, relieve us; ADONAI, our God, grant us speedy relief from all our troubles. Please, make us not needful - ADONAI, our God - of the gifts of human hands nor of their loans, but only of Your Hand that is full, open, holy, and generous, that we not feel inner shame nor be humiliated for ever and ever.

For the Festival

Our God and God of our forefathers, may there rise, come, reach, be noted, be favored, be heard, be considered, and be remembered the remembrance and consideration of ourselves; the remembrance of our forefathers; the remembrance of Messiah, son of David, Your servant; the remembrance of Jerusalem, the City of Your Holiness, the remembrance of Your entire people the Family of Israel before You, for deliverance, for goodness, for grace, for kindness, and for compassion, for life, and for peace on this day of the festival of Matzot. Remember us on it, Adonai, our God, for goodness; consider us on it for blessing; and help us on it for life. In the matter of salvation and compassion, pity, be gracious and compassionate with us and help us, for our eyes are turned to You, because You are God, the gracious and compassionate One.

Rebuild Jerusalem, the Holy City, soon in our days. Blessed are You, ADONAI, Who rebuilds Jerusalem (in His mercy). Amen.

The fourth benediction is said in appreciation for divine goodness. It was written by Rabban Gamliel and added during Roman times, when the persecution was so bad that Judaism's continued existence became doubtful.

Fourth Blessing

God's Goodness

Blessed are You, ADONAI, our God, King of the universe, the Almighty, our Father, our King, our Sovereign, our Creator, our Redeemer, our Maker, our Holy One, Holy One of Jacob, our Shepherd, the Shepherd of Israel, the King Who is good and Who does good for all. For every single day He did good, He does good, and He will do good to us. He was bountiful with us, He is bountiful with us, and He will forever be bountiful with us with grace and with kindness and with mercy, with relief, salvation, success, blessing, help, consolation, sustenance, support, mercy, life, peace, and all good; and of all good things may He never deprive us. (Others: Amen.)

Conclusion

The Grace After Meals concludes with a number of appended petitions and closing sentiments.

The compassionate One! May He reign over us forever.

The compassionate One! May He be blessed in heaven and on earth.

The compassionate One! May He be praised through out all generations, may He be glorified through us forever to the ultimate ends, and be honored through us forever and for all eternity.

The compassionate One! May He sustain us in honor.

The compassionate One! May He break the yoke of oppression from our necks and guide us erect to our Land.

The compassionate One! May He send us abundant blessing to this house and upon this table at which we have eaten.

The compassionate One! May He send us Elijah, the Prophet - he is remembered for good - to proclaim to us good tidings, salvations, and consolations.

On high, may merit be pleaded upon them and upon us, for a safeguard of peace. May we receive a blessing from ADONAI and just kindness from the God of our salvation, and find favor and good understanding in the eyes of God and man.

The compassionate One! May He make us worthy of the days of Messiah and the life of the World to Come. He Who is a tower of salvations to His king and does kindness for His Anointed, to David and to his descendant (Yeshua) forever. He Who makes peace in His heights, may He make peace upon us and upon all Israel. Now respond: Amen!

Third Cup

The Cup of Redemption

Blessed are you, Lord our God, King of the universe, who creates the fruit of the vine.

Yeshua said to his disciples, “For this is My blood of the renewed covenant, which is shed for many for the remission of sins (Mt. 26:28). As often as you drink it, do in remembrance of Me.” (I Cor. 11:25)

For as often as you eat this bread and drink this cup, you proclaim the Master’s death till He comes. (I Cor. 11:26)

Drink the third cup.

The fourth cup is poured. One also pours a special cup of wine for Eliyahu. The front door is then opened in expectation of the prophet.

We await Eliyahu who will some day come to announce the coming of Mashiach at Passover. Yochanan the Immerser, who was born at Passover came as Eliyahu to announce the advent of Mashiach.

And all sing…

Elijah the Prophet, Elijah the Tishbite, Elijah from the desert, come soon and in our days and bring the Mashiach David’s son.

I Believe…

I believe with all my heart in the coming of the Mashiach and although he will be late, I will wait each and every day for his arrival..

Hallel

Psalm 115:1-11

Not for our sake, Adonai, not for our sake, but for Your Name's sake give glory, for Your kindness and for Your truth! Why should the nations say, 'Where is their God now?' Our God is in the heavens; whatever He pleases, He does! Their idols are silver and gold, the handiwork of man. They have a mouth, but cannot speak; they have eyes, but cannot see. They have ears, but cannot hear; they have a nose, but cannot smell. Their hands — they cannot feel; their feet - they cannot walk; they cannot utter a sound from their throat. Those who make them should become like them, whoever trusts in them!

Chazzan - O Israel, trust in Adonai; — their help and their shield is He! House of Aaron, trust in Adonai; their help and their shield is He! You who fear Adonai, trust in Adonai; their help and their shield is He!

Psalm 115:12-18

ADONAI Who has remembered us will bless — He will bless the House of Israel; He will bless the House of Aaron; He will bless those who fear ADONAI, the small as well as the great. May ADONAI increase upon you, upon you and upon your children! You are blessed of ADONAI, maker of heaven and earth.

Chazzan - As for the heavens - the heavens are ADONAI's, but the earth He has given to mankind. Neither the dead can praise God, nor any who descend into silence; but we will bless God from this time and forever Halleluyah!

Psalm 116:1-11

I love Him, for ADONAI hears my voice, my supplications. As He has inclined His ear to me, so in my days shall I call. The pains of death encircled me; the confines of the grave have found me; trouble and sorrow I would find. Then I would invoke the Name of ADONAI: 'Please ADONAI, save my soul.’ Gracious is ADONAI and righteous, our God is merciful. ADONAI protects the simple; I was brought low, but He saved me. Return, my soul, to your rest; for ADONAI has been kind to you. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.

Chazzan - I shall walk before ADONAI in the lands of the living. I have kept faith although I say: I suffer exceedingly.' I said in my haste: 'All mankind is deceitful.'

Psalm 116:12-19

How can I repay ADONAI for all His kindness to me? I will raise the cup of salvations and the Name of ADONAI I will invoke. My vows to ADONAI I will pay, in the presence, now, of His entire people. Difficult in the eyes of ADONAI is the death of His devout ones. Please, ADONAI — for I am Your servant, I am Your servant, son of Your handmaid You have released my bonds.

Chazzan - To You I will sacrifice thanksgiving offerings, and the name of ADONAI I will invoke. My vows to ADONAI I will pay, in the presence now, of His entire people. In the courtyards of the House of ADONAI' in your midst, O Jerusalem, Halleluyah!

Psalm 117

Praise ADONAI, all nations; praise Him, all the states! For His kindness has overwhelmed us, and the truth of ADONAI is eternal, Halleluyah!

Psalm 118:1-4

Give thanks to ADONAI for He is good; His kindness endures forever! Let Israel say: His kindness endures forever! Let the House of Aaron say: His kindness endures forever! Let those who fear ADONAI say: His kindness endures forever!

Psalm 118:5-29

From the straits did I call upon God; God answered me with expansiveness. ADONAI is with me, I have no fear; how can man affect me? ADONAI is with me through my helpers; therefore I can face my foes. It is better to take refuge in ADONAI than to rely on man. It is better to take refuge in ADONAI than to rely on nobles. All the nations surround me; in the Name of ADONAI I cut them down! They encircle me, they also surround me; in the Name of ADONAI, I cut them down! They encircle me like bees, but they are extinguished as a fire does thorns; in the Name of ADONAI I cut them down! You pushed me hard that I might fall, but ADONAI assisted me. God is my might and my praise, and He was a salvation for me. The sound of rejoicing and salvation is in the tents of the righteous: 'ADONAI's right hand does valiantly. ADONAI's right hand is raised triumphantly; ADONAI's right hand does valiantly!’ I shall not die! But I shall live and relate the deeds of God. God has chastened me exceedingly, but He did not let me die.

Chazzan - Open for me the gate of righteousness, I will enter them and thank God. This is the gate of ADONAI; the righteous shall enter through it.

I thank You for You have answered me and become my salvation. (x2)

The stone the builders despised has become the cornerstone. (x2)

This emanated from ADONAI; it is wonderous in our eyes. (x2)

This is the day ADONAI has made; let us rejoice and be glad on it. (x2)

Please, ADONAI, save now! Please, ADONAI, save now! Please, ADONAI, bring success now! Please, ADONAI, bring success now!

Blessed is he who comes in the Name of ADONAI; we bless you from the House of ADONAI. ADONAI is God, He illuminated for us; bind the festival offering with cords until the corners of the Altar. You are my God, and I will thank You; my God, I will exalt You.

Give thanks to ADONAI, for He is good; His kindness endures forever.

Psalm 136

Give thanks to the Lord, for He is good, His kindness endures forever;

Give thanks to the God above gods, His kindness endures forever;

Give thanks to the Lord of lords, His kindness endures forever;

To Him who alone does great wonders, His kindness endures forever;

To Him who made the heavens with understanding, His kindness endures forever;

To Him who stretched the earth over the waters, His kindness endures forever;

To Him who made the great lights, His kindness endures forever;

The sun to reign by day, His kindness endures forever;

The moon and the stars to reign by night, His kindness endures forever;

To Him who smote Egypt in their firstborn, His kindness endures forever;

And took Israel out from among them, His kindness endures forever;

With strong hand and outstretched arm, His kindness endures forever;

To him who parted the Red Sea, His kindness endures forever;

And caused Israel to pass through it, His kindness endures forever;

And threw Pharaoh and his host in the Red Sea, His kindness endures forever;

To Him who led His people through the wilderness, His kindness endures forever;

To Him who smote great kings, His kindness endures forever;

And slew mighty kings, His kindness endures forever;

Sihon, king of the Amorites, His kindness endures forever;

And Og, king of Bashan, His kindness endures forever;

And gave their land as an inheritance, His kindness endures forever;

An inheritance to Israel His servant, His kindness endures forever;

Who remembered us in our low state, His kindness endures forever;

And released us from our foes, His kindness endures forever;

Who gives food to all creatures, His kindness endures forever;

Give thanks to God of all heaven, His kindness endures forever.

When O God in Your mighty acts of power, great in the honor of Your name, powerful forever and revered for Your awe-inspiring acts, O King seated upon a high and lofty throne!

He who abidest forever, exalted and holy is His name. And it is written: "Rejoice in the Lord, you righteous; it is pleasant for the upright to give praise." By the mouth of the upright you shall be praised; By the words of the righteous you shall be blessed; By the tongue of the pious you shall be exalted; And in the midst of the holy you shall be sanctified.

In the assemblies of the multitudes of Your people, the house of Israel, with song shall Your name, our King, be glorified in every generation. For it is the duty of all creatures to thank, praise, laud, extol, exalt, adore, and bless You; even beyond the songs and praises of David the son of Jesse, Your anointed servant.

Praise be Your name forever, our King, who rules and is great and holy in heaven and on earth; for to You, Lord our God, it is fitting to render song and praise, hallel and psalms, power and dominion, victory, glory and might, praise and beauty, holiness and sovereignty, blessings and thanks, from now and forever.

All Your works praise You, Lord our God; Your pious followers who perform Your will, and all Your people the house of Israel, praise, thank, bless, glorify, extol, exalt, revere, sanctify, and coronate Your name, our King. To You it is fitting to give thanks, and unto Your name it is proper to sing praises, for You are God eternal.

Fourth Cup

'I will take you as My people'

Blessed are you, Lord our God, King of the universe, who creates the fruit of the vine.

Blessed, are you, Lord our God, King of the universe, for the vine and its fruit, and for the produce of the field, for the beautiful and spacious land which You gave to our ancestors as a heritage to eat of its fruit and to enjoy its goodness. Have mercy, Lord our God, on Israel Your people, on Jerusalem Your city, on Zion the abode of Your glory, on Your altar and Your Temple.

Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat of its fruit and enjoy of its goodness; may we bless You for it in holiness and purity, and grant us happiness on this Feast of Matzot; For You, O Lord, are good and beneficent to all, and we thank You for the land and the fruit of the vine. Blessed are you, O Lord for the land and the fruit of the vine.

Nirtzah

The Seder is accepted by God: The Seder now concludes according to Halacha, complete in all laws and ordinances. Just as we were privileged to arrange it tonight, so may we be granted to perform it again. O Pure One who dwells in the heights above, Establish us as a countless people once again, speedily guide Your plants Israel as a redeemed people, to the land of Zion with song.

L’shana Haba’a Birushalayim!
NEXT YEAR IN JERUSALEM!
..or NEXT YEAR IN PERSON!

Echad Me Yodeia

Who knows one? I know one! One is our God in heaven and earth.

Who knows two? I know two! Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows three? I know three! Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows four? I know four! Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows five? I know five! Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows six? I know six! Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows seven? I know seven! Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows eight? I know eight! Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows nine? I know nine! Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows ten? I know ten! Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows eleven? I know eleven! Eleven are the stars in Joseph's dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows twelve? I know twelve! Twelve are the tribes of Israel; Eleven are the stars in Joseph's dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Who knows thirteen? I know thirteen! Thirteen are the attributes of God; Twelve are the tribes of Israel; Eleven are the stars in Joseph's dream; Ten are the commandments; Nine are the months to childbirth; Eight are the days to circumcision; Seven are the days of the week; Six are the orders of the Mishnah; Five are the books of the Torah; Four are the mothers of Israel; Three are the fathers of Israel; Two are the tablets of the covenant; One is our God in heaven and earth.

Chad Gadya

One kid, one kid that Father bought for two zuzim; Chad gadya, chad gadya.

The cat came and ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The dog came and bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The stick came and beat the dog that bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The fire came and burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The water came and quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The ox came and drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The slaughterer came and killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The angel of death came and slew the slaughterer that killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim; Chad gadya, chad gadya.

The Holy One, blessed be He, came and slew the angel of death that slew the slaughterer that killed the ox that drank the water that quenched the fire that burned the stick that beat the dog that bit the cat that ate the kid that father bought for two zuzim;

Chad gadya, chad gadya.

Credits

"Until We Are All Free: A Global Justice Haggadah" by American Jewish World Service (2023)

From: The Velveteen Rabbi's Haggadah for Passover, assembled by Rachel Barenblat
The Exodus Story in Seven Short Chapters
http://haggadot.com/clip/exodus-story-seven-short-chapters

Various poems by Alden Solovy (credits inline). http://tobendlight.com

The Four Children
http://www.sinai-temple.org/passover/four_children.php

Miriam's Cup
http://exodusconversations.org/passover-haggadah/