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We pause in our celebration to remember the Warsaw Ghetto uprising, the Holocaust, and the ways that those in the present who choose to testify to the possibility of transformation become the focus of everyone’s anger and displaced frustrations, and eventually their murderous rage. Being a spiritual or moral vanguard is risky. No wonder it’s easier to assimilate into the celebration of money and cynicism about the contemporary world.
Tonight we remember our six million sisters and brothers who perished at the hands of the Nazis and at the hands of hundreds of thousands of anti-Semites — many of them Germans, Poles, Croatians, Ukrainians, Lithuanians, Latvians, Estonians, Romanians, Hungarians, Austrians — who assisted those Nazis throughout Europe. We remember also the Jewish martyrs throughout the generations — oppressed, beaten, raped, and murdered by European Christians. And we remember tonight with pride the Battle of the Warsaw Ghetto, and the tens of thousands of Jews who resisted, fought back, joined Partisan units, or engaged in acts of armed violence against the oppressors.
It is not fashionable to speak about these atrocities, particularly because some reactionary Jews use these memories to legitimate human rights violations against Palestinians — as though they were still fighting the Nazis, as though shooting Palestinians angered by expulsion from or Israeli occupation of their homeland could somehow compensate for our own failure to have taken up arms soon enough against the Nazi oppressors. Others use the violence done to us as an excuse to be insensitive to the violence done to others — as though our pain was the only pain — or to legitimate a general “goyim-bashing” attitude based on a total distrust of non-Jews. But though the memories of past oppression are sometimes misused to support insensitivity to others, it is still right for us to talk about our pain, what was done to us, how unspeakable, how outrageous.
Permitting ourselves to articulate our anger — rather than trying to bury it, forget it, or minimize it — is the only way that we can get beyond it. So, tonight it is appropriate to speak about our history, about the Holocaust, and about the ways that the American government and peoples around the world failed to respond to our cries and our suffering. What was done to us was wrong, disgusting, an assault on the sanctity of human life and on God.
It is with righteous indignation that Jews have traditionally called out “Shefokh Chamatkha ha’goyim aher lo yeda’ukha” — pour out your wrath, God, on those people who have acted toward us in a way that fails to recognize Your holy spirit within us as it is within all human beings. Tonight we reaffirm our commitment to the messianic vision of a world of peace and justice, in which inequalities have been abolished and our human capacities for love and solidarity and creativity and freedom are allowed to flourish, in which all people will recognize and affirm in each other the spirit of God. In that day, living in harmony with nature and with each other, all peoples will participate in acknowledging God’s presence on earth. We remain committed to the struggles in our own time that will contribute to making that messianic vision possible someday.
Al nah tomar heeney darkee ha’achrona
Et or ha yom heesteru shmey ha’ananah
Zeh yom nichsafnu lo od ya’al veyavo
Umitz adeynu ode yareem ANACHNU POE
Do not say that we have reached the end of hope
Though clouds of darkness makes it hard for us to cope
The time of peace, justice and loving is still near,
Our people lives! We proudly shout that WE ARE HERE.
WELCOMING THE POSSIBILITY OF THE MESSIANIC AGE
We open the door for Elijah — the prophet who heralds the coming of the Messiah and a world in which all peoples will coexist peacefully — acknowledging the Image of God in one another. To deny the possibility of fundamental transformation, to be stuck in the pain of past oppression, or to build our religion around memories of the Holocaust and other forms of suffering is to give the ultimate victory to those who oppressed us. To testify to God’s presence in the world is to insist on shifting our focus from pain to hope, and to dedicate our energies to transforming this world and ourselves. We still believe in a world based on love, generosity, and openheartedness. We continue to affirm the Unity of All Being.
Eliyahu ha navee Eliyahu HaTishbee Eliyahu
Eliyahu Eliyahu HaGeeladee
Beem heyrah beyameynu, Yavoe eyleynu eem
mashi’ach ben David
Miriyam Ha nivi’ah Oz vezimrah beyadah
Miriyam Miriyam le taken ha’olam
Beem heyrah beyameynu Tavoe eileynu eem
Now let us build together a communal vision of what messianic redemption would look like.
Close your eyes and let some picture of messianic redemption appear in your minds. Then, open your eyes and share with others your picture of the world we want to build together.
Imagine there’s all kindness, it’s easy if you try
No Hell below us, above us only sky
Imagine all the people living for today…
Imagine there’s no countries, it isn’t hard to do
Nothing to kill or die for, and no oppression too.
Imagine all the people, living life in peace
You may say I’m a dreamer, but I’m not the only one.
I hope someday you’ll join us…and the world will be as one.
Imagine no possessions, I wonder if you can
No need for greed or hunger, a sisterhood of man.
Imagine all the people, sharing all the world
You may say I’m a dreamer, but I’m not the only one.
I hope someday you’ll join us, and the world will be as one.
Imagine love is flowing, no scarcity of care
Holiness surrounds us, the sacred everywhere
Imagine awe and wonder, replacing greed and fear.
You may say we’re all dreamers, but we’re not the only ones
Tikkun and Spirit soaring, and the world will live as one!
Blessing over the fourth cup of wine.
Sing songs of liberation!
The question of why we eat maror would at first glance appear to be an obvious one. When I probe a little deeper, however, two questions emerge for me. First, why would I want to evoke pain and suffering on a night when I want to feel celebratory? My second question goes to the ritual itself. How is eating lettuce or horseradish supposed to help me experience or relate to the bitterness of slavery? No matter how much...
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...
Alla fyller på nytt sina vinglas.
Vi läser Ps 126. "En vallfartssång. När Herren vände Sions öde, då var allt som om vi drömde: vi skrattade, vi sjöng av glädje, och jublet steg från våra läppar.
En av gästerna fortsätter:
Då sade man bland folken: Herren har gjort stora ting med dem! Ja, Herren gjorde stora ting med oss,...
The next item on our plate is the karpas: the vegetable representing spring. Many families use a green leafy vegetable because the green makes people think about freshness, coming alive, being healthy- all the wonderful things that go along with freedom. But when families do not have enough resources they can't always get fresh fruits and vegetables. When our family lived in Eastern Europe it was also...
"Let All Who Are Hungry"
We are wired to give.
One of the worst feelings in the world is not being needed by others.
I once asked a group of high school kids: "When was the last time you felt really good about yourselves?" Each responded by sharing an act of kindness and selfless giving.
But a slave has nothing to offer. Drained of...
At the end of the seder, it is traditional to say or sing " Next Year in Jerusalem". We sometimes think of this as a literal wish, though far fewer of us have actually found ourselves in Jerusalem for seder the following year -- congratulations if you have!
But Jerusalem is more than a place, it is a feeling, it is a hope. At this point in the seder, 1/2 or 1/4 sheets of paper should be passed around...
By Rabbi Gavriel Goldfeder alternadox.net
Later on we will do ' rachtzah '─the washing over the matzah . Now we are doing ' urchatz ', which amounts to washing before eating a vegetable. This is not something we do every day.
To explain, Rabbi Abraham Isaac Kook, first chief Rabbi of the State of Israel, writes of...
At Passover each year, we read the story of our ancestors’ pursuit of liberation from oppression. When confronting this history, how do we answer our children when they ask us how to pursue justice in our time?
WHAT DOES THE ACTIVIST CHILD ASK?
“The Torah tells me, ‘Justice, justice you shall pursue,’ but how can I pursue justice?”Empower him always to seek pathways to advocate for the...
By Avigayil Halpern
Blood: Young girls tuck tampons quickly into backpacks, secret them in purses, hide them in Ugg boots. It’s not blue dye that the river is running with, and periods are more trouble than the pamphlet in that goody bag from middle-school health class would leave one to believe. “It’s beautiful to be female,” we’re told, but nobody...
Sam Solomon 3-12-15
The symbols of Passover
The Symbols of Passover The bone that represents the sacrifice. It is weird to me that we sacrifice a lamb. How can we sacrifice such a sweet and innocent animal?
A hard boiled egg? A hard boiled egg? how can something so small have so much meaning?
We eat bitter herbs to remind us of our ancestors work as slaves. But why do we eat food that...
From Oppression to Liberation:
For the Pursuit of Reproductive Justice in this Generation
The four cups of wine we drink this evening are symbols of our freedom and God's presence in our lives. But,
as the seder ritual reminds us, freedom is an ongoing journey. True freedom can only be enjoyed when all our
sisters, brothers and others are freed of the many burdens that would...
“An Invitation to a Plant-Based Meal”
Adam Gorod, Jewish Veg. D.C.
Our food choices during the Exodus were so much simpler. We could subsist on manna alone. Free of animal products, manna was a bread from heaven with a taste like coriander seed. Today the options—even during Passover—are more varied. Any number of Kosher-for-Passover items sit in the curated displays of...
We come together from our separate lives, each of us bringing our concerns, our preoccupations, our hopes, and our dreams. We are not yet fully present: The traffic, the last-minute cooking, the final details still cling to us. Our bodies hold the rush of the past few hours.
It is now time to let go of these pressures and really arrive at this seder. We do this by meditating...
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.