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"body": "<p>Do you have Ashkenazi roots? Do you trace your family back to the Mediterranean or Poland? If you do, you might have a Sephardic background. In either case, for most of us these terms have lost their significance in today's \"melting pot\" North American society. Nevertheless, there still seems to be some debate about what you may or may not eat on Passover. Let me see if I can clarify this for you (or complicate your menu for your seder).</p>\n\n<p>On <a href=\"http://www.reformjudaism.org/passover\">Passover</a>, one is not to have <em>chametz</em> – leavening – in your home. By <em>chametz</em>, the tradition means those grains from which matzah may be baked: wheat, barley, oats, rye, and spelt. No other foodstuffs are regarded as <em>chametz</em>. In 1810 the Reform Movement in Germany determined that they would be following the Sephardic practice of not categorizing any legumes or rice as <em>chametz</em>. Therefore, for more than 200 years, my family has been following this Reform (not “Sephardic”) practice by eating string beans and rice with our matzah ball soup.</p>\n\n<p>The prohibition found its roots in France in the thirteenth century and then spread through Europe. There was no explanation, at the time, for excluding these foods during Passover. In actuality, allowing rice and legumes predates Sephardic Jews. Prohibiting these foods actually contradicts the Talmud (<em>Pesachim</em> 35a and 114b), which allows them. The Talmud even disputes the claim that these foods are <em>chametz</em> because they can be dried and made into flour.</p>\n",
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"body": "<p> <em>Parents recite the following blessing over their children at the start of the Passover meal:</em> </p>\n\n<p>יְבָרֶכְךָ אֲדוֹנָי וְיִשְׁמְרֶךָ<br />\nיָאֵר אֲדוֹנָי פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ<br />\nיִשָּׂא אֲדוֹנָי פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם</p>\n\n<p>Yevarechecha Adonai ve-yishmereicha<br />\nYa-er Adonai panav eilecha ve-ichunecha<br />\nYissa Adon<span>ai panav eilecha ve-yasem lecha shalom</span></p>\n\n<p><img src=\"http://www.haggadot.com/sites/default/files/styles/thumbnail/public/child-blessing-pic.jpg?itok=v48dVdto\" alt=\"child-blessing-pic.jpg?itok=v48dVdto\" /></p>\n\n<p>May God bless you and watch over you.<br />\nMay God's face shin upon you and be gracious to you.<br />\nMay God's face be lifted up to you and grant you peace.</p>\n",
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"body": "<p><em>Parents recite the following blessing over their children at the start of the Passover meal</em></p>\n\n<p>יְבָרֶכְךָ אֲדוֹנָי וְיִשְׁמְרֶךָ<br />\nיָאֵר אֲדוֹנָי פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ<br />\nיִשָּׂא אֲדוֹנָי פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם</p>\n\n<p>Yevarechecha Adonai ve-yishmereicha<br />\nYa-er Adonai panav eilecha ve-ichunecha<br />\nYissa Adonai panav eilecha ve-yasem lecha shalom</p>\n\n<p>May God bless you and keep you<br />\nMay God be gracious to you and turn his face to you<br />\nMay God lift his face to you, and grant you peace</p>\n",
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"body": "<p>Havdalah Melody</p>\n\n<p>\"The late songwriter’s melody for the Havdalah ceremony swept through Jewish communities and camps like wildfire, inspiring other songwriters and igniting an interest in the ritual that is still being felt.\"</p>\n\n<p>Since Debbie Friedman’s death in January 2011, at age of 59, much has been written about the influence of the singer-songwriter, of how she transformed Jewish music, of how, even while she lay in a hospital bed dying, her friends regaled her with the now ubiquitous songs of healing she’d composed.</p>\n\n<p>Some 35 years ago, the young Friedman wrote a melody for what was then a little-known ceremony outside of Orthodox communities. And almost immediately, Friedman’s majestic tune swept through Jewish communities and camps like wildfire, igniting a revolutionary change in the nature of the Havdalah ritual itself. Eventually, that tune inspired a movement: Havdalah pajama parties, Havdalah b’nai mitzvahs, and seminal moments at Jewish camps typified by large circles of swaying children bidding farewell to Shabbat with a lakeside song. Today, the melody has been adopted by communities as far afield as Cuba and Uganda, and often is mistaken for an ancient tune of unknown origins.</p>\n\n<p>By Elicia Brown</p>\n\n<p><strong>The Blessing over Wine</strong></p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּֽפֶן.</p>\n\n<p> <em>Baruch atah, Adonai, Elohaynu melech ha’olam, boray pri hagafen.</em> </p>\n\n<p>Blessed are You, God, our Lord, King of the universe, Creator of the fruit of the vine.</p>\n\n<p><strong>The Blessing over Spices</strong></p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים.</p>\n\n<p> <em>Baruch atah, Adonai, Elohaynu melech ha’olam, boray minay vesamim.</em> </p>\n\n<p>Blessed are You, God, our Lord, King of the universe, Creator of the different spices.</p>\n\n<p><strong>The Blessing over the Candle</strong></p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ.</p>\n\n<p> <em>Baruch atah, Adonai, Elohaynu melech ha’olam, boray me’oray ha’aysh.</em> </p>\n\n<p>Blessed are You, God, our Lord, King of the universe, Creator of the fire’s lights.</p>\n\n<p><strong>The Blessing over Havdalah</strong></p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל, בֵּין אוֹר לְחֹֽשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בָּרוּךְ אַתָּה יְיָ, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל.</p>\n\n<p> <em>Baruch atah, Adonai, Elohaynu melech ha’olam, hamavdilbayn kodesh lechol</em> <em>bayn or lechoshech</em> <em>bayn Yisrael la’amim</em> <em>bayn yom hashevi’i leshayshet yemay hama’aseh.Baruch atah, Adonai, hamavdil bayn kodesh lechol.</em> </p>\n\n<p>Blessed are You, God, our Lord, King of the universe, who separates between the holy and the profane; between the light and dark; between Israel and the other nations; between the seventh day and the six days of the week. Blessed are You, God, who separates between the holy and the profane.</p>",
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"body": "<p> <em>Pour the second glass of wine for everyone.</em> </p>\n\n<p>The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.</p>\n\n<p><strong>Can we believe in a God who keeps promises? </strong></p>\n\n<p>I think I understand why many Jews are reluctant to speak of God. At best, that hesitation stems from our ancient respect for the One who grounds all reality and constitutes its stands and goal ... to link ourselves with that biblical God seems to mean allowing an all-dominating ruler into our lives. Such a God threatens to destroy what we have so clearly and importantly gained in modern times, the right to think and decide for ourselves, thus attaining true personal dignity.</p>\n\n<p>Yet newly understanding our humanity also can give us fresh insight into the One in whose image we are created with whom we stand in covenant as co-creators ... We can see that our God is One unique sovereign of the universe; only a god whose stature could be seriously threatened, only one who was insecure, would find such partnership intolerable. This mature God gives our humanhood its unalienable dignity by calling us to intimate partnership despite our frailties and by refusing to give up on us despite our abused of the freedom granted us.</p>\n",
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"body": "<p>Cleaning and cooking and so many dishes</p>\n\n<p>Out with the hametz, no pasta, no knishes</p>\n\n<p>Fish that's gefillted, horseradish that stings</p>\n\n<p>These are a few of our passover things. </p>\n\n\n\n<p>Matzoh and karpas and chopped up haroset</p>\n\n<p>Shankbones and kiddish and yiddish neuroses</p>\n\n<p>Tante who kvetches and uncle who sings</p>\n\n<p>These are a few of our Passover things. </p>\n\n\n\n<p>Motzi and maror and trouble with</p>\n\n<p>Pharoahs Famines and locusts and slaves with wheelbarrows Matzah balls floating and eggshell that cling</p>\n\n<p>These are a few of our Passover things. </p>\n\n\n\n<p>When the plagues strike</p>\n\n<p>When the lice bite When we're feeling sad</p>\n\n<p>We simply remember our Passover things</p>\n\n<p>And then we don't feel so bad. </p>\n",
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"body": "This is a modern interpretation of an ancient standard, which is part and parcel of the Seder: the Four Children. By reading and discussing the Four Children, and then responding to it through modern themes, we can come to an understanding of who we are and our relation to the our Children. The source of this section are four verses from the Tanakh which briefly mention children asking, or being told about, the Exodus from Egypt. Using these very general verses, the Rabbis created four prototypes which are given to show us that we must teach a child according to the child's level.\n\n<p>At the time the Haggadah was created, it was safe for the rabbis to assume that most Jewish adults had the knowledge available to teach their children about the Exodus. At that time, perhaps, all adults did know about the Exodus from Egypt and the Jews' struggle against Pharaoh. However, in subsequent generations, not all adults are familiar with the story told in the Haggadah, with the people of Israel, with their history. It isn't only the children that need to be taught, but their parents as well. To complicate matters, each Jew is coming from a different orientation with regard to his or her Judaism.</p>\n\n<p>In today's world, Jews may identify themselves in a variety of ways. One may be ritually, culturally, or intellectually orientedor unconnected. And yet, however modified one's Judaism may be, there is still some level of concern about the Jewish people that causes Jews to at least ask the questions about the Exodus from Egypt. If they weren't interested, they wouldn't ask. We must answer them, and enable them to teach their children.</p>\n\n<p>The ritual Jew asks: \"What are the laws that God commanded us? \" This Jew defines herself by the rituals, the laws and guidelines of Pesach. We call on her to seek the meaning that underlies all of these acts, so that they have relevance for all of us today.</p>\n\n<p>The unconnected Jew asks: \"What does this ritual mean to you?\" This Jew feels alienated from the Jewish community and finds it difficult to identify with the rituals, perhaps because of his upbringing or experiences. Yet we recognize that he is still interested, if only because he asks these questions, and we call on him to see these rituals as a way of affirming the universal beliefs that gave rise to them.</p>\n\n<p>The cultural Jew asks: \"What is this all about?\" She shows little concern with the ritual or psychological ramifications of the Exodus, even while embracing this reenactment of our ancestors; flight from Egypt. We call on her to recognize that it was a deep sense of faith that enabled these rituals to transcend the generations. It was belief in a vision of future freedom that caused us to celebrate our first Exodus and hear the echo of the prophets' call: \"Let all people go!\"</p>\n\n<p>The intellectual Jew refrains from asking direct questions because he doesn't lean in any direction, preferring instead to let the text speak for itself. We call on him to understand that true freedom can only be obtained when we question authority and challenge power, even if that power be God Himself. It is our responsibility to question not only the text but the status quo too, and share this message of freedom with all people everywhere.</p>\n",
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"body": "<p>Periodically, scholars survey historians’ opinions as to what is the most influential event of all time. In recent decades, the Industrial Revolution has often appeared at the top of the list. For the politically oriented, not uncommonly the French Revolution wins; for Marxists, the Russian Revolution. Christians often point to the life and death of Jesus as the single most important event of history. For Muslims, Mohammed’s revelations and his hegira [exile, 622 CE] have a similar transcendental authority. Yet when Jews observe Passover, they are commemorating what is arguably the most important event of all time — the Exodus from Egypt.</p>\n\n<p>If for no other reason than the fact that the Exodus directly or indirectly generated many of the important events cited by other groups, this is the event of human history. That it was a Jewish event is an eloquent tribute to the extraordinary role the Jewish people have played in human history.</p>\n\n<p><strong>Exodus: History or Mythic Tale? </strong></p>\n\n<p>The Exodus transformed the Jewish people and their ethic. The Ten Commandments open with the words, “I am the Lord your God who took you out of the land of Egypt, out of the house of bondage.” Having no other God means giving no absolute status to other forms of divinity or to any human value that demands absolute commitment. Neither money nor power, neither economic nor political system has the right to demand absolute loyalty. All human claims are relative in the presence of God. This is the key to democracy.</p>\n\n<p>Justice Exodus morality meant giving justice to the weak and the poor. Honest weights and measures, interest-free loans to the poor, leaving part of the crops in the field for the stranger, the orphan, and the widow, treating the alien stranger as a native citizen — these are all applications of the Exodus principle to living in this world. Thus, the Exodus, as articulated at Sinai, transformed the Jewish people and their religious ethical system. In as much as Christianity and Islam adopted the Exodus at their core, almost half the world is profoundly shaped by the after effects of the Exodus event.</p>\n\n<p>In modern times, the image of redemption has proven to be the most powerful of all. The rise of productivity and affluence has heightened expectations of the better life. Widely disseminated scientific ideas and conceptions of human freedom carry the same message: do not accept disadvantage or suffering as your fate; rather, let the world be transformed! These factors come together in a secular concept of redemption. By now, humans are so suffused with the vision of their own right to improvement that any revolutionary spark sets off huge conflagrations. In a way, humane socialism is a secularized version of the Exodus’ final triumph. The liberator is dialectical materialism, and the slaves are the proletariat–but the model and the end goal are the same.</p>\n\n<p>Indeed, directly revived images of the Exodus play as powerful a role as Marxism does in the worldwide revolutionary expectations. In South America, the theology of liberation directly touches the hundreds of millions who strive to overcome their poverty. Ongoing Experience The secret of the impact of the Exodus is that it does not present itself as ancient history, a one-time event. Since the key way to remember the Exodus is reenactment, the event offers itself as an ongoing experience in human history. As free people relive the Exodus, it turns memory into moral dynamic. The experience of slavery that breaks and crushes slaves does not destroy free people. It evokes feelings of repulsion and determination to help others escape that state.</p>\n\n<p>As participants eat the bitter herb, they remember the heartbreaking tale and the death of the children. They also remember that slavery gradually conditions people to accept servitude as the norm. The Israelites fell into that trap and were delivered, not by their own merit. The lesson is that a slave needs help to get started on liberation. In the seder ritual, the family also acts as the transmitter of memory. The past is not excised but becomes an active part of the lives of the participants. Parents tell the story to children. At the same time, the children are not merely dependent. They ask questions and participate in the discussion. They must become involved for it is essential that they join in the unfinished work of liberation. This is why when Pharaoh offered to let the adult Jews leave Egypt to worship God if the children were left behind, Moses rejected the offer, “With our youth and our elders we will go.”</p>\n\n<p>The seder order is deliberately designed to hold the children’s attention, to fascinate them with their people’s history so that they will feel impelled to take up the covenantal task. Thus, by the magic of shared values and shared story, the Exodus is not some ancient event, however important, it is the ever-recurring redemption. It is the event from ancient times that is occurring tonight; it is the past and future redemption of humanity. The Exodus is the most influential historical event of all time because it did not happen once but recurs whenever people open up and enter into the event.</p>\n",
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"body": "<p>We still have a long, long way to go before we reach the promised land of freedom. Yes, we have left the dusty soils of Egypt, and we have crossed a Red Sea that had for years been hardened by long and piercing winter of massive resistance, but before we reach the majestic shored of the promised land, there will still be gigantic mountains of opposition ahead and prodigious hilltops of injustice.</p>\n\n<p>Let us be dissatisfied until the tragic walls that separate the outer city of wealth and the comfort from the inner city of poverty and despair shall be crushed by the battering rams of the forces of justice.</p>\n\n<p>Let us be dissatisfied until those who live on the outskirts of hope are brought into the metropolis of daily security.</p>\n\n<p>Let us be dissatisfied until slums are cast into the junk heaps of history, and every family will live in a decent sanitary home.</p>\n\n<p>Let us be dissatisfied until the dark yesterdays of segregated schools will be transformed into bright tomorrows of quality integrated education.</p>\n\n<p>Let us be dissatisfied until integration is not seen as a problem but as an opportunity to participate in the beauty of diversity.</p>\n\n<p>Let us be dissatisfied until men and women...will be judged on the basis of the content of their character, not on the basis of the color of their skin.</p>\n\n<p>Let us be dissatisfied until from every city hall, justice will roll down like waters, and righteousness like a mighty stream.</p>\n\n<p>Let us be dissatisfied until the day when nobody will shout, \"White Power!\" when nobody will shout, \"Black Power!\" but everybody will talk about God's power and human power.</p>\n",
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"body": "<p>What is a Miriam’s Cup?</p>\n\n<p>A Miriam’s Cup is a new ritual object that is placed on the seder table beside the Cup of Elijah. Miriam’s Cup is filled with water. It serves as a symbol of Miriam’s Well, which was the source of water for the Israelites in the desert. Putting a Miriam’s Cup on your table is a way of making your seder more inclusive.</p>\n\n<p>It is also a way of drawing attention to the importance of Miriam and the other women of the Exodus story, women who have sometimes been overlooked but about whom our tradition says, \"If it wasn’t for the righteousness of women of that generation we would not have been redeemed from Egypt\" (Babylonian Talmud, <a href=\"http://www.sefaria.org/Sotah.9b?lang=he-en\">Sotah 9b</a>).</p>\n\n<p>There are many legends about Miriam’s well. It is said to have been a magical source of water that followed the Israelites for 40 years because of the merit of Miriam. The waters of this well were said to be healing and sustaining. Thus Miriam’s Cup is a symbol of all that sustains us through our own journeys, while Elijah’s Cup is a symbol of a future Messianic time.</p>\n\n<p>This is the Cup of Miriam, the cup of living waters. Let us remember the Exodus from Egypt. These are the living waters, God’s gift to Miriam, which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place.\"</p>\n\n<p> <em>Miriam's cup should be passed around the table allowing each participant to pour a little water form their glass into Miriam's cup. This symbolizes the support of notable Jewish women throughout our history which are often not spoken about during our times of remembrance. </em> </p>",
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"body": "<p> <em>Is it a Schwab family tradition that each stance is read in a single breath. Enjoy! </em> </p>\n\n\n\n<p><strong>Who knows one?</strong></p>\n\n<p>I know one.</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows two?</strong></p>\n\n<p>I know two.</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows three?</strong></p>\n\n<p>I know three.</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows four?</strong></p>\n\n<p>I know four.</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows five?</strong></p>\n\n<p>I know five.</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows six?</strong></p>\n\n<p>I know six.</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows seven?</strong></p>\n\n<p>I know seven.</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows eight?</strong></p>\n\n<p>I know eight.</p>\n\n<p>Eight are the days for circumcision</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows nine?</strong></p>\n\n<p>I know nine.</p>\n\n<p>Eight are the days for circumcision</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows ten?</strong></p>\n\n<p>I know ten.</p>\n\n<p>Ten are the Words from Sinai</p>\n\n<p>Nine are the months of childbirth</p>\n\n<p>Eight are the days for circumcision</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows eleven?</strong></p>\n\n<p>I know eleven.</p>\n\n<p>Eleven are the stars</p>\n\n<p>Ten are the Words from Sinai</p>\n\n<p>Nine are the months of childbirth</p>\n\n<p>Eight are the days for circumcision</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows twelve?</strong></p>\n\n<p>I know twelve.</p>\n\n<p>Twelve are the tribes</p>\n\n<p>Eleven are the stars</p>\n\n<p>Ten are the Words from Sinai</p>\n\n<p>Nine are the months of childbirth</p>\n\n<p>Eight are the days for circumcision</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows thirteen?</strong></p>\n\n<p>I know thirteen</p>\n\n<p>Thirteen are the attributes of God</p>\n\n<p>Twelve are the tribes</p>\n\n<p>Eleven are the stars</p>\n\n<p>Ten are the Words from Sinai</p>\n\n<p>Nine are the months of childbirth</p>\n\n<p>Eight are the days for circumcision</p>\n\n<p>Seven are the days of the week</p>\n\n<p>Six are the orders of the Mishnah</p>\n\n<p>Five are the books of the Torah</p>\n\n<p>Four are the matriarchs</p>\n\n<p>Three are the patriarchs</p>\n\n<p>Two are the tablets of the covenant</p>\n\n<p>One is our God in Heaven and Earth</p>\n",
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"body": "<p> <em>Each verse should be read my a Seder participant. </em> </p>\n\n<p>1. An only kid! An only kid,<br />\nMy father bought<br />\nFor two zuzim. <br />\nAn only kid! An only kid!</p>\n\n<p>2. Then came the cat<br />\nAnd ate the kid<br />\nMy father bought For two zuzim.<br />\nAn only kid! An only kid!</p>\n\n<p>3. Then came the dog<br />\nAnd bit the cat<br />\nThat ate the kid<br />\nMy father bought<br />\nFor two zuzim.<br />\nAn only kid! An only kid! </p>\n\n<p>4. Then came the stick<br />\nAnd beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought For two zuzim.<br />\nAn only kid! An only kid!</p>\n\n<p>5. Then came the fire<br />\nAnd burned the stick<br />\nThat beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought<br />\nFor two zuzim.<br />\nAn only kid! An only kid!</p>\n\n<p>6. Then came the water<br />\nAnd quenched the fire<br />\nThat burned the stick<br />\nThat beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought For two zuzim.<br />\nAn only kid! An only kid! </p>\n\n<p>7. Then came the ox<br />\nAnd drank the water<br />\nThat quenched the fire<br />\nThat burned the stick<br />\nThat beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought<br />\nFor two zuzim.<br />\nAn only kid! An only kid!</p>\n\n<p>8. Then came the butcher<br />\nAnd killed the ox<br />\nThat drank the water<br />\nThat quenched the fire<br />\nThat burned the stick<br />\nThat beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought<br />\nFor two zuzim.<br />\nAn only kid! An only kid!</p>\n\n<p>9. Then came the angel of death<br />\nAnd slew the butcher<br />\nThat killed the ox <br />\nThat drank the water<br />\nThat quenched the fire<br />\nThat burned the stick<br />\nThat beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought<br />\nFor two zuzim.<br />\nAn only kid! An only kid!</p>\n\n<p>10. Then came the Holy One, blest be He!<br />\nAnd destroyed the angel of death<br />\nThat slew the butcher<br />\nThat killed the ox<br />\nThat drank the water<br />\nThat quenched the fire<br />\nThat burned the stick<br />\nThat beat the dog<br />\nThat bit the cat<br />\nThat ate the kid<br />\nMy father bought<br />\nFor two zuzim.<br />\nAn only kid! An only kid!</p>\n\n\n",
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"covertext": "All read the third line of each stanza in unison Unto God let praise be brought For the wonders He hath wrought— At t...",
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"body": "<p> <em>All read the third line of each stanza in unison</em> </p>\n\n<p>Unto God let praise be brought<br />\nFor the wonders He hath wrought—<br />\n At the solemn hour of midnight.</p>\n\n<p>All the earth was sunk in night<br />\nWhen God said \"Let there be light!\"<br />\n Thus the day was formed from midnight.</p>\n\n<p>So was primal man redeemed<br />\nWhen the light of reason gleamed<br />\n Through the darkness of the midnight.</p>\n\n<p>To the Patriarch, God revealed<br />\nThe true faith, so long concealed<br />\n By the darkness of the midnight.</p>\n\n<p>But this truth was long obscured<br />\nBy the slavery endured<br />\n In the black Egyptian midnight.</p>\n\n<p>Till the messengers of light<br />\nSent by God, dispelled the night,<br />\n And it came to pass at midnight. p. 116</p>\n\n<p>Then the people God had freed<br />\nPledged themselves His law to heed,<br />\n And it came to pass at midnight.</p>\n\n<p>When they wandered from the path<br />\nOf the Lord, His righteous wrath<br />\n Hurled them into darkest midnight.</p>\n\n<p>But the prophets’ burning word<br />\nBy repentant sinners heard<br />\n Called them back from darkest midnight.</p>\n\n<p>God a second time decreed<br />\nThat His people should be freed<br />\n From the blackness of the midnight.</p>\n\n<p>Songs of praise to God ascend,<br />\nFestive lights their glory lend<br />\n To illuminate the midnight.</p>\n\n<p>Soon the night of exile falls<br />\nAnd within the Ghetto walls<br />\n Israel groans in dreary midnight.</p>\n\n<p>Anxiously with God they plead,<br />\nWho still trust His help in need,<br />\nIn the darkest hour of midnight.</p>\n\n<p>And He hears their piteous cry.<br />\n\"Wait! be strong, My help is nigh,<br />\n Soon ‘twill pass—the long-drawn midnight.</p>\n\n<p>\"Tenderly I cherished you<br />\nFor a service great and true;<br />\n When ‘tis past—the long-drawn midnight.\" p. 117</p>\n\n<p>O, Thou Guardian of the Right,<br />\nLead us onward to the light<br />\n From the darkness of the midnight.</p>\n\n<p>Father, let the day appear<br />\nWhen all men Thy name revere<br />\n And Thy light dispels the midnight.</p>\n\n<p>When no longer shall the foe<br />\nFrom th’ oppressed wring cries of woe<br />\n In the darkness of the midnight.</p>\n\n<p>But Thy love all hearts shall sway;<br />\nAnd Thy light drive gloom away,<br />\n And to midday change the midnight.</p>\n",
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"body": "<p>Since ancient times, Jews have ritually washed their hands to prepare for celebratory meals. The Seder includes two hand-washings. We perform the first without a blessing now, prior to dipping <em>karpas</em>, which does not constitute a meal. We will wash with a blessing before <em>Mozi/Matzah</em>, in preparation for eating the festival meal.</p>\n\n<p>The symbolic washing of the hands that we now perform recalls the story of Miriam's Well. Legend tells us that this well followed Miriam, sister of Moses, through the desert, sustaining the Jews in their wanderings. Filled with waters of life, the well was a source of strength and renewal to all who drew from it. One drink from its waters was said to alert the heart, mind and soul, and make the meaning of Torah become more clear.</p>\n\n<p>In Hebrew, urchatz means, “washing” or “cleansing.” In Aramaic, sister language to Hebrew, urchatz means “trusting.” As we wash each others’ hands, let us rejoice in this act of trust, and reflect on the sources of hope and trust we want to bring into the world for ourselves and each other.</p>\n\n<p> <em>The leader can wash hands symbolically for everyone of the family can pass a bowl & pitcher around the table, each pouring a few drops of water onto her/his neighbor’s hands</em> </p>\n",
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"title": "Yachatz - Breaking the Middle Matzah",
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"covertext": "There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should w...",
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"body": "<p>There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.</p>\n\n<p>We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.</p>\n\n<p>Uncover and hold up the three pieces of matzah and say:</p>\n\n<p>This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.</p>\n\n<p>These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.</p>\n\n<p>What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?</p>\n",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.</p>\n\n<p>Dip a finger into your wine glass for a drop for each plague.</p>\n\n<p>These are the ten plagues which God brought down on the Egyptians:</p>\n\n<p>Blood | dam | <strong>דָּם</strong></p>\n\n<p>Frogs | tzfardeiya | <strong>צְפַרְדֵּֽעַ</strong></p>\n\n<p>Lice | kinim | <strong>כִּנִּים</strong></p>\n\n<p>Beasts | arov | <strong>עָרוֹב</strong></p>\n\n<p>Cattle disease | dever | <strong>דֶּֽבֶר</strong></p>\n\n<p>Boils | sh’chin | <strong>שְׁחִין</strong></p>\n\n<p>Hail | barad | <strong>בָּרָד</strong></p>\n\n<p>Locusts | arbeh |<strong> אַרְבֶּה</strong></p>\n\n<p>Darkness | choshech | <strong>חֹֽשֶׁךְ</strong></p>\n\n<p>Death of the Firstborn | makat b’chorot | <strong>מַכַּת בְּכוֹרוֹת</strong></p>\n\n<p>The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?</p>\n",
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"covertext": "Zeroah (A Roasted Bone): This reminds us of the Pesach offering we used to bring in the Holy Temple in Jerusalem. Beitz...",
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"body": "<p><strong>Zeroah (A Roasted Bone): </strong>This reminds us of the Pesach offering we used to bring in the Holy Temple in Jerusalem. </p>\n\n<p><strong>Beitzah (A Hard Boiled Egg): </strong>This reminds us of the festival offering which was brought to the Holy Temple on Pesach. </p>\n\n<p><strong>Maror (Horseradish Root) </strong>מרור<strong>: </strong>These bitter herbs symbolize the harsh suffering and bitter times we endured when we were slaves in Egypt. </p>\n\n<p><strong>Charoset (A mixture of apples, wine and nuts): </strong>Ground up together, Charset resembles bricks and mortar, reminding us how hard we were forced to work when we were slaves in Egypt. </p>\n\n<p><strong>Karpas (Parsley): </strong>We dip parsley into salt water at the beginning of the Seder, representing the salty tears we cried when we were slaves. </p>\n\n<p><strong>Chazeret (Romaine Lettuce): </strong>This is the second portion of bitter herbs which we eat during the Seder. This is eaten in a Matzah sandwich together with Maror. </p>\n",
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"body": "<p>Our hands were touched by this water earlier during tonight's seder, but this time is different. This is a deeper step than that. This act of washing our hands is accompanied by a blessing, for in this moment we feel our People's story more viscerally, having just retold it during Maggid. Now, having re-experienced the majesty of the Jewish journey from degradation to dignity, we raise our hands in holiness, remembering once again that our liberation is bound up in everyone else's. Each step we take together with others towards liberation is blessing, and so we recite:</p>\n\n<p><em>Baruch Atah Adonai, Eloheinu Melech ha’olam, asher kidshanu bemitvotav vetzivanu al netilat yadayim.</em></p>\n\n<p>בָּרוּךְ אַתָּה ה' אֱלֹֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִּם.</p>\n\n<p>Blessed are you our God, who has sanctified us with commandments and instructed us regarding lifting up our hands.</p>\n\n\n",
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"body": "<p>Dipping the bitter herb in sweet charoset | maror |מָרוֹר In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?</p>\n\n<p>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.</p>\n\n<p><strong>Charoset Recipe - Jane Schwab </strong></p>\n",
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"covertext": "Finding and eating the Afikomen | tzafoon | צָפוּן The playfulness of finding the afikomen reminds us that we balance o...",
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"covertext": "Singing songs that praise God | hallel | הַלֵּל This is the time set aside for singing. We’re at least three glasses of...",
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"body": "<p><strong>Singing songs that praise God | hallel | הַלֵּל</strong></p>\n\n<p>This is the time set aside for singing. We’re at least three glasses of wine into the night, so just roll with it.</p>\n\n<p>Fourth Glass of Wine</p>\n\n<p>As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p>Drink the fourth and final glass of wine!</p>\n",
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"covertext": "Welcoming Elijah We now fill the fourth and final cup of wine. At the same time, we fill an additional cup and set it as...",
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"body": "<p><strong>Welcoming Elijah</strong></p>\n\n<p>We now fill the fourth and final cup of wine.</p>\n\n<p>At the same time, we fill an additional cup and set it aside for the prophet Eliyahu (Elijah). This practice came about because their was a difference of opinion among the sages, as to whether there should be four or five cups at the seder. The compromise was to drink four, and leave a fifth—tradition says that Eliyahu will return at the seder prior to the coming of Messiah, and he will tell us whether to drink of the fifth cup.</p>\n\n<p> <em>Send one of the children to open a door to allow Eliyahu to enter while we sing the song “Eliyahu Hanavi</em> </p>\n\n<p>Eliyahu Hanavi,<br />\nEliyahu Hatishbi,<br />\nEliyahu, Eliyahu, Eliyahu hagiladi</p>\n\n<p>Bimheirah yameinu, yavo eileinu<br />\nIm Mashiach ben David.</p>\n\n<p>Elijah the Prophet,<br />\nElijah the Tishbite,<br />\nElijah the Giladite</p>\n\n<p>May he come speedily to us in our days<br />\nWith Messiah the son of David.</p>\n\n<p>We await the time when Eliyahu will return, answering all religious questions, and announcing the coming of the Messiah.</p>\n",
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"body": "<p>On this holiday when we are commanded to relive the bitter experience of slavery, we place a fourth matzah with the traditional three and recite this prayer (recite while holding the Fourth Matzah):</p>\n\n<p>“We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being bought and sold as property, that the Divine image within them is yet being denied. We make room at our seder table and in our hearts for those in southern Sudan and in Mauritania who are now where we have been.</p>\n\n<p>We have known such treatment in our own history. Like the women and children enslaved in Sudan today, we have suffered while others stood by and pretended not to see, not to know. We have eaten the bitter herb, we have been taken from our families and brutalized. We have experienced the horror of being forcibly converted. In the end, we have come to know in our very being that none can be free until all are free.</p>\n\n<p>And so, we commit and recommit ourselves to work for the freedom of these people. May the taste of this ‘bread of affliction’ remain in our mouths until they can eat in peace and security. Knowing that all people are Yours, O God, we will urge our government and all governments to do as You once commanded Pharaoh on our behalf, <em>‘Shalah et Ami!</em> Let MY People Go!'”</p>\n",
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"body": "<p>Six items traditionally adorn the Seder plate. Some have roots in ancient Egypt. Some have roots in the turning of the seasons from later influences in the harvest. Long after Egypt, we lived among the Persians whose New Year falls on the spring equinox. Persians place severn items on a special cloth, including the egg of fertility and greens to celebrate. It is hard to discern which customs we borrowed from our neighbors and which they adapted from us. </p>\n\n<p>The newest symbol on the Seder plate is the Orange. In our own days, the scholar Susannah Heschel instituted this custom as a means of inclusion. Just as the orange has segments and seeds, so do our people. </p>\n\n<p>In the 1980's, Susannah Heschel was invited to lecture at Oberlin College in Ohio. \"While on campus, I came across a Haggadah written by students to express feminist concerns. One ritual they devised was placing a crust of bread on the Seder plate as a sign of solidarity with Jewish lesbians. They reasoned: <em>There is as much room for a lesbian in Judaism as there is for a crust of bread on the Seder plate.</em> But bread on the Seder plate brings an end to Pesach. It renders everything <em>chometz</em>, and suggests that being a lesbian is being transgressive, violating Judaism. </p>\n\n<p>At the next Passover, I placed an orange on our family's Seder plate. I asked everyone to take a segment of the orange, make the blessing over fruit and eat it as a gesture of solidarity with other who are marginalized within the Jewish community. I felt that an orange was suggestive of something else: The fruitfulness for all Jews when each and everyone one of us are contributing and active members of Jewish life. In addition, each orange segment had a few seeds that had to be spit out - a gesture repudiating the exclusion within Judaism.\"</p>\n\n\n",
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"handle": "creed-holocaust-survivor",
"title": "The Creed of a Holocaust Survivor",
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"covertext": "I do believe, with all my heart, In the natural Goodness of Man. Despite the blood and destruction, Brought by one man,...",
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"body": "<p>I do believe, with all my heart,</p>\n\n<p>In the natural Goodness of Man.</p>\n\n<p>Despite the blood and destruction,</p>\n\n<p>Brought by one man, trying to be God,</p>\n\n<p>In the Goodness of Man, I do believe.</p>\n\n\n\n<p>I do believe, with all my heart,</p>\n\n<p>That God gave man the blessing and the curse.</p>\n\n<p>Man can select the curse of envy, hatred and prejudices,</p>\n\n<p>Or the blessing of love, harmony and beauty.</p>\n\n<p>Despite the painful curses of the past,</p>\n\n<p>In the blessing of the Creator, I do believe.</p>\n\n\n\n<p>I do believe, with all my heart,</p>\n\n<p>That God created a beautiful world,</p>\n\n<p>The sun and the trees, the flowers and the bees.</p>\n\n<p>And the best way to serve God, is</p>\n\n<p>To enjoy the fruits of His labor of love.</p>\n\n<p>Despite the painful memories from the past,</p>\n\n<p>In the joyful celebration of life, I do believe.</p>\n\n\n\n<p>I do believe with all my heart,</p>\n\n<p>That God has created man in image of His own.</p>\n\n<p>And killing of man, is like killing of God.</p>\n\n<p>Despite the massacres in Rwanda, the cleansing in Bosnia,</p>\n\n<p>The folly of Muslim fanatics, and the cruelty of Pot Pol.</p>\n\n<p>In the love and compassion of the Creator, I do believe.</p>\n\n\n\n<p>I believe with all my heart,</p>\n\n<p>That the Messiah and the Kingdom of Heaven will come;</p>\n\n<p>When man will conquer his destructive urge,</p>\n\n<p>And learn how to live in harmony with nature and himself.</p>\n\n<p>When all the preachers of hate will be silenced,</p>\n\n<p>And man will become his brother’s keeper.</p>\n\n<p>When man will stop killing man, in the name of God,</p>\n\n<p>And nation will not lift weapons against nation.</p>\n\n<p>When it will be, I do not know, but</p>\n\n<p>Despite all the signs to the contrary.</p>\n\n<p>In the dawn of a Better World, I do believe.</p>\n",
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"handle": "was-jesus-last-supper-passover-seder",
"title": "Was Jesus' Last Supper the Passover Seder? ",
"author": "Rachel Schulties",
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"covertext": "Ask virtually anyone: “Was Jesus’ Last Supper a Passover seder?” and the response is likely to be “Of course!” Yet, Jesu...",
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"body": "<p>Ask virtually anyone: “Was Jesus’ Last Supper a Passover seder?” and the response is likely to be “Of course!”</p>\n\n<p>Yet, Jesus could not have known what a “seder” was, let alone have modeled his Last Supper after one. The elements of even the primitive seder originated <em>decades after he died</em>.</p>\n\n<p>The Gospels date Jesus’ ministry to the period of Pontius Pilate, Roman prefect of Judea from 26 C.E. to early 37 C.E. Jesus’ year of death is unknown; scholars settle on between 30 and 33 C.E.</p>\n\n<p>At that time, the core element of Passover observance had been Jerusalem’s sacrificial cult, from 621 B.C.E. (when the biblical mandate first appeared) up until 70 C.E. (the destruction of the Second Temple). Jewish families brought paschal (Passover) lambs for sacrifice on the Temple altar as biblically prescribed: “Thou shalt sacrifice the Passover offering…in the place which the Lord shall…cause His name to dwell [Jerusalem’s Temple]” (Deuteronomy 16:2, 5–6); and the practice of King Josiah: “In the eighteenth year of King Josiah [621 B.C.E.] was this Passover kept…in Jerusalem” (Second Kings 23:21–23). For the ceremony, the <em>kohanim </em>(priests) conducted the sacrificial rite. Then families retrieved and consumed their meat as the main part of their Passover meal, which also included unleavened bread and bitter herbs (recalling the Hebrews’ enslavement in Egypt).</p>\n\n<p>Passover meals Jesus experienced in his lifetime would have had to be along these Temple-centered lines.</p>\n\n<p>Then, in 70 C.E., approximately 40 years after Jesus’ death, Rome destroyed the Second Jerusalem Temple, thus ending the required central component of Passover observance, as sacrifice of paschal lambs by the Temple priests was no longer possible.</p>\n\n<p>Instead, the early rabbis eventually introduced an inchoate, rudimentary practice that over the ensuing decades evolved into a new way of observing Passover. This would become known as a “seder,” Hebrew for “order,” because the ceremony followed a set sequence of liturgical recitations and ritual foods narrating the Passover saga, ultimately to be governed by an instructional guide called the <em>haggadah</em>. In our oldest reference, the early third century rabbinic compendium, the Mishnah, we read that Gamaliel II, the greatest rabbi of the post-destruction era (likely during the late 80s C.E.), customarily said: “Whoever does not mention [expatiate upon] these three things on Passover does not discharge one’s duty...: the Passover offering [lamb], unleavened bread, and bitter herbs” (<em>Pesahim</em> 10:5). Thus the core Temple-centered observance mutated from sacrificing lambs into drawing upon Passover motifs to retell the Hebrews’ escape from Egypt.</p>\n\n<p>Centuries of further embellishment and refinement produced the full-fledged, mature seders we know today—the kind that many modern churches adopt and adapt in “reenacting” the Last Supper even though no such seder could have been practiced during Jesus’ day.<br />\n<br />\n<strong>How the Confusion Began</strong></p>\n\n<p>If the Last Supper could not have been a seder, what led to modern-day associations of the two?</p>\n\n<p>Early Christian theology contended that the primary purpose of the Jewish Bible (as yet Christians’ only scripture) was to signal Jesus’ coming. The Passover saga thereby became a major filter for heralding Jesus’ uniqueness. In the 50s C.E., Paul of Tarsus wrote of the “sacrifice” of Christ, “our paschal lamb,” urging Christians to avoid the “leaven of malice and evil” in favor of “the unleavened bread of sincerity and truth” (1 Corinthians 5:6ff.). In 71 C.E., in the wake of the Temple’s fall, Mark—followed by Matthew ca. 85 and Luke ca. 95—reimagined Jesus’ Thursday night Last Supper (ca. 30 C.E.) as having been a Passover meal, most likely to correlate Passover, the festival of physical and political freedom for the Jews, with Jesus’ death, which Christians claimed brought spiritual freedom, indeed salvation, for humanity. John, meanwhile, preferring to interpret Jesus himself as the paschal lamb, set that Passover meal on Friday night, 24 hours after Jesus’ Last Supper, so as to coincide Jesus’ death with that of the Passover lambs sacrificed shortly before that Friday evening’s Passover meal. Thus, the various Gospel writers embellished Last Supper narrations with their own preferred Passover motifs in service to Christian theology.</p>\n\n<p>In time, Passover-Easter became <em>the</em> most dangerous season for Jews in Christian Europe. Medieval mythology came to cast Jews as kidnapping and killing Christian children for their blood (supposedly needed to bake Passover matzah), an accusation resulting in torture, even death, for countless Jews charged with the (seasonal) reenactment of their ancestors’ alleged murder of Jesus. Some Jews were even accused of deriving and adapting their seder from the Lord’s Supper!</p>\n\n<p>No wonder that, in recent times, Jews welcomed an astonishing pivot when Christians began to deem seders splendid vehicles for experiencing a taste of what Jesus’ Jewish life had been genuinely all about. Responding in kind, Jews were now thrilled to invite Christians to local synagogues or Jewish homes to experience seders themselves.</p>\n\n<p>Once the seder became imported into churches, however, the pendulum swung disturbingly too far. Passover was now transformed into an overtly Christian celebration—wherein Jewish <em>haggadot</em> were photocopied and repackaged with insertions of a Christological nature blatantly contrary to original rabbinic intent. Such fanciful notions included the death of the firstborn foreshadowing the death of Jesus (God’s firstborn); the lamb’s blood on wooden doorposts of Israelite homes in Egypt anticipating Jesus’ blood on the wooden cross; the passing through the Red Sea heralding the sacrament of baptism—the Red Sea so named because of the saving blood of Jesus; the three pieces of matzah (centered on the table) representing the Trinity; the breaking of the middle matzah recalling the breaking of the body of Jesus (second person of the Trinity); the stripes on the matzah reminiscent of the lash marks from Jesus’ whippings; and the matzah’s tiny perforations recalling the stigmata piercing Jesus’ hands, feet, and side.</p>\n\n<p>Nowadays, these false notions continue to be promulgated and accepted in certain Christian circles, primarily among conservative Evangelicals, who welcome seder demonstrations by “Jews-for-Jesus” and “Messianic Jews.” Fortunately, certain major Christian denominations—especially Roman Catholicism and the Evangelical Lutheran Church of America—issued formal directives, even outright prohibitions, to their constituents against treading on Jewish sensitivities by staging misleading Passover celebrations.</p>\n\n<p>In short, Jesus never practiced the kind of Passover meal that many churches stage today to “reenact” the Last Supper. Nor could this meal (ca. 30 C.E.) have been a seder, because in Jesus’ time the festival was still observed as a Jerusalem Temple rite, without the set sequence of seder elements that became rudimentally defined in the decades after the Temple’s fall some 40 years later—not to mention the seder’s far more detailed embellishments in the centuries to come.</p>\n\n<p><em><strong>Michael J. Cook</strong> is the HUC-JIR Bronstein Professor of Judeo-Christian Studies and author of </em><a href=\"http://www.amazon.com/Modern-Jews-Engage-Testament-ebook/dp/B001E9711W\">Modern Jews Engage the New Testament: Enhancing Jewish Well-Being in a Christian Environment </a><em>(Jewish Lights Publishing, 3rd printing 2012).</em></p>\n",
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"body": "<p>Somewhere during the course of your <a href=\"http://www.reformjudaism.org/jewish-holidays/passover\">Passover</a> seder this year, ask one of these questions and see how your fellow attendees respond. You can also try typing the questions on small pieces of paper, folding them up, and asking everyone around the table to choose one, read it aloud, and respond. Depending on your audience, the responses may be either serious or playful. Either way, you’re guaranteed interesting discussion.</p>\n\n<ul>\n\t<li>What do Passover and Easter have in common? (Think spring festivals, eggs, and redemption, to start.) How do they differ?</li>\n\t<li>Think for a moment about the future of the Jewish community. Do you think your great-grandchildren will be sitting at a Passover seder someday? Why or why not?</li>\n\t<li>Which symbol on <a href=\"http://www.reformjudaism.org/interactive-seder-plate\">the seder plate</a> do you think is the most important?</li>\n\t<li>What if \"Bitter Herb\" is your brother-in-law or a family friend? How should such an individual be treated at the seder? </li>\n\t<li>It is traditional for the youngest person at a seder to ask <a href=\"http://www.reformjudaism.org/jewish-holidays/passover/four-questions\">the Four Questions</a>. If you were to create a new tradition for the asking of the Four Questions, who would you choose to ask the questions and why?</li>\n\t<li>Tradition says that Elijah the Prophet is supposed to announce the coming of the Messiah. If you could send Elijah to any spot on the globe to make the announcement of the Messiah, where would you send him?</li>\n\t<li>Some people say <a href=\"http://www.reformjudaism.org/bag-plagues\">the Ten Plagues </a>are part of tradition and so they should be included in the seder. Others say the plagues lead us to inappropriately exalt in the adversities suffered by the Egyptians. Others say that Jews take a drop of wine from the cup for each plague, acknowledging that freedom was won at a cost. Do you believe in a God who punishes people? Would God slay the Egyptians’ firstborn sons? What do you think? Should the Ten Plagues be part of the seder?</li>\n\t<li>Do you believe we can eventually eradicate wars, poverty, and starvation? Or do you believe that we will always be stuck in some version of the current mess? How would you suggest we spread a more hopeful message and deal with the cynicism and self-doubt that always accompanies us when we start talking about changing the world?</li>\n\t<li>What experiences in your life have given you hope? Tell about some struggle to change something that worked. What did you learn from it?</li>\n</ul>\n",
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Legumes and Rice on Passover
Haggadah Section: Commentary / Readings
Do you have Ashkenazi roots? Do you trace your family back to the Mediterranean or Poland? If you do, you might have a Sephardic background. In either case, for most of us these terms have lost their significance in today's "melting pot" North American society. Nevertheless, there still seems to be some debate about what you may or may not eat on Passover. Let me see if I can clarify this for you (or complicate your menu for your seder).
On Passover, one is not to have chametz – leavening – in your home. By chametz, the tradition means those grains from which matzah may be baked: wheat, barley, oats, rye, and spelt. No other foodstuffs are regarded as chametz. In 1810 the Reform Movement in Germany determined that they would be following the Sephardic practice of not categorizing any legumes or rice as chametz. Therefore, for more than 200 years, my family has been following this Reform (not “Sephardic”) practice by eating string beans and rice with our matzah ball soup.
The prohibition found its roots in France in the thirteenth century and then spread through Europe. There was no explanation, at the time, for excluding these foods during Passover. In actuality, allowing rice and legumes predates Sephardic Jews. Prohibiting these foods actually contradicts the Talmud (Pesachim 35a and 114b), which allows them. The Talmud even disputes the claim that these foods are chametz because they can be dried and made into flour.
Source:
Rabbi Thomas Louchheim
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