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Now we eat and enjoy a tasty meal. After you have eaten, dance to some music — or move around the table and talk to people whom you don’t know.
The Haggadah says, “Let all who are hungry come and eat.” Traditionally, this is understood to mean not only literally feeding the hungry, but also offering spiritual sustenance to those in need. Both must go hand in hand. We live in a society of unprecedented wealth, yet we turn our backs on the hungry. Even the supposedly liberal and progressive political leaders are unwilling to champion any program to seriously address world hunger and homelessness.
There is also a deep spiritual hunger that must be fed. Though the cynical proclaim that those who accumulate the most toys win, our tradition teaches that money, power, and fame cannot sustain us. Our spiritual tradition teaches us to be present to each moment; to rejoice in all that we are and all that we have been given; to experience the world with awe, wonder, and radical amazement; and to recognize that we already have enough and are enough.
Not just during the Seder, but also at every meal, it is incumbent upon us — the Jewish tradition teaches — to speak words of Torah, to study some section of our holy books, or to in other ways make God feel present at our table. Try this every night as you eat: bring God and God’s message of love, generosity, peace, social justice, ecological sanity, and caring for others into every meal that you eat.
Enjoy the meal. Following the meal, say a blessing expressing thanks to God for the food and by expressing a commitment to do what you can to redistribute food on this planet so that everyone will have enough.
Of course, as you know, the Seder is only half ﬁnished — the second half begins after we ﬁnd the aﬁkomen and begin the after-dinner section of the Haggadah. Meanwhile, have a very good meal, be’tey’avon!
The first words in the creation of the universe out of the unformed, void and dark earth were God’s “Let there be light." Therein lies the hope and faith of Judaism and the obligation of our people: to make the light of justice, compassion, and knowledge penetrate the darkness of our time till the prophecy be fulfilled, ‘that wickedness vanish like smoke and the earth shall be filled with knowledge of God as the...
So this is Maggid,
The part of the seder where we tell the story
Of leaving Egypt.
We spend more time talking about talking about the story
Then telling the actual story.
Very meta is our haggadah,
With many numbers,
Lots of fours:
Four cups of wine
Four ways of asking,
Why is this night...
The traditional haggadah speaks of Ten Plagues by which God accomplished our liberation from Egypt. Tonight, we enumerate plagues of psychiatric conditions, which hinder our sense of wholeness, health, and freedom. For each one, our cup of joy is diminished by one drop:
The great sage Hillel provided us with the tradition of constructing the Hillel sandwich, combining the bitterness of the maror with the sweetness of the
charoset between the fortitude of the two pieces of matzah--the symbol of freedom. Through this ritual, we think about mortar and brick. We think of the Israelites traveling through the desert with no homes, no place to land and build up their strong communities,...
You can look at the four sons as four generations of Jews in America today. The first generation of eastern European Jewry who emigrated to America at the turn of the century are represented by THE WISE SON. This is the Jew who grew up with a strong connection to the Jewish way of life. His commitment to Judaism is unshakable.
His son, the second generation, is represented in the Wicked Son. This is the rebel who...
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...
All Who Are Hungry
The Power of Choice
The Haggadah is asking which of two categories we fall under: Are we here because we are hungry, or are we here because we are needy?
"Need" is defined as "awareness of a lack."
Freedom is not simply something that's "nice" to have; rather it is a necessary factor to our very being. As much as we need food to exist, we...
Why do we eat much on this night and others eat little?
Why do we eat the unleavened bread and throw our leavened bread away instead of donating it to the food pantry?
Why do we dip our food into sauce and salt andcharosetwhile others may not even havea crumb to dip?
Why do we lay back, relax and eat the food that comes to us so easily while others work to buy bread for their family?
(1) How big of a problem is this?
According to the U.S. department of state, there are over 12 million slaves around the world.
(2) What is being done about the problem?
The U.S. Department of Health and Human Services assists victims of trafficking in the United States by funding service programs and through public information campaigns.
(3) Why isn't more being done?
I will redeem you... ...
Emboldened to welcome refugees into our communities, may we remember that true welcome is not completed upon a person’s safe arrival in our country but in all the ways we help people to rebuild their lives. As God provided for our needs on the long journey from slavery to the Promised Land, let us give the refugees in our communities the tools they need not just to survive but to...
By Noam Zion
In a culture of questions like that of the Rabbis, they wish to understand the purpose and the reason for each commandment and every social institution and to exercise free choice between options. This type of education is critical by nature and it generates not only the aspiration to political freedom, but also spiritual and intellectual freedom.
That is why the Rabbis took...
More Clips from Rabbi Michael Lerner
Break the middle matzah on the matzah plate.
We break the matzah and hide one part (the Aﬁkomen). We recognize that liberation is made by imperfect people, broken, fragmented — so don’t be waiting until you are totally pure, holy, spiritually centered, and psychologically healthy to get involved in tikkun (the healing and repair of the world). It will be imperfect people, wounded...
We wash our hands, without saying the blessing. Each person washes the hand of the person next to her (pouring it over a bowl). Imagine that you are washing away all cynicism and despair, and allow yourself to be ﬁlled with the hope that the world could be really transformed in accord with our highest vision.