What we want and what we need
Please Donate to Haggadot.com
We rely on support from users just like you! Please donate
today to keep maintaining this free resource!
Customandcraft.org is a fiscally sponsored project of Jewish Jumpstart (EIN: 26-2173175) which is a 501(c)(3) tax-exempt California public benefit corporation. Your gift is tax deductible to the
extent allowed by law.
Thank you for your donation.
Landscape / Booklet
Print Update coming in 2017
Share this Clip with your friends, family,
community and social networks with just one click.
Copy and paste the URL of this Clip to share or view.
Open in new window
Share This Clip on Social Networks
What we want and what we need
By Rabbi Gavriel Goldfeder www.alternadox.net
We all know that we cannot rely on the holiness of our desires all the time. Tonight is special, different. Tonight it is safe to let go. But in a week or a month, who knows? By breaking the middle matzah , we acknowledge that we are still split. We still cannot ultimately trust that our desires and our necessities, our concerns and our impulses, our inner child and our responsible adult, have become one. There is brokenness here.
The two pieces of matzah represent two kinds of eating: because we have to and because we want to. One half we will eat soon, in hunger. The other half we will hide─the half that represents desire, enjoyment, fulfillment, luxury. It is supposed to be eaten on a full stomach, out of desire to eat rather than necessity.
We will hide it because our relationship to it is still uncharted - many of us haven't yet made peace with our desires as portals to the holy. But we are also giving ourselves a goal. The hidden matzah represents our future, the ultimate future, where we are free to do as we wish, knowing that this is Hashem's wish as well. Our ultimate goal is to bring these two halves together.
This is a moment of brokenness, but it is also a moment of faith. In allowing ourselves to break, to recognize the split, to admit unfamiliarity, to admit that we are not yet there, we are also expressing faith that the rift can be fixed. After all, only people who do not believe in healing try to 'keep it together'. Jews, however, believe in the 'healer of broken hearts'. We believe in the G-d who values nothing higher than a broken vessel. We believe that even when the broken matzah is two, it is one.
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.
We eat matzah in memory...
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...
"For me, the recent meaning of Passover in my life has been a reclaiming of the seder ceremony away from the patriarchal tradition. My children may remember the seders of their early childhood, conducted by their grandfather entirely in Hebrew, incomprehensible to most in attendance, unvarying from year to year, except for how long it took until the children were sent away from the table for giggling. Before that, there...
The most devastating effect of slavery, ultimately, is that the slave internalizes the master's values and accepts the condition of slavery as his proper status. People who live in chronic conditions of poverty, hunger, and sickness tend to show similar patterns of acceptance and passivity. As with slaves,their deprivation deprives from their political and economic status and then becomes moral and psychological...
We have come together this evening for many reasons.
We are here because Spring is all around, the Earth is reborn,
and it is a good time to celebrate with family and friends.
We are here because we are Jews,
because we are members of the Jewish nation,
with its deep historic roots and its valuable old memories and stories.
We are here to remember the old story of the...
The orange on our seder plate is a symbol of "the fruitfulness for all Jews when lesbians and gay men 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 of spitting out, repudiating the homophobia that poisons too many Jews."
There have been many suggestions as to Judaism's most fundamental concept. Here's my candidate: In each and every generation, each of us must see ourselves as if we left Mitzrayim.
Rav Kook says each of us took something from that experience that the world needs before it can be fully redeemed. Our father Abraham knew well how to argue with God, but he didn't argue when told his descendants would be slaves for...
The first hand-washing of the seder is unusual. The rabbis point out that even a child would wonder at least two things: why do we wash without a blessing and why do we bother to wash when we will not be eating our meal for some time. They suggest that we wash our hands here in order to raise questions. Questions, both of wonder and of despair, are crucial to our time at the seder and, really, our growth as human...
For a well-formatted printable ritual, and for more information about Rabbis Organizing Rabbis, please visit http://www.rac.org/ror/
The traditional Ha Lachma Anya is found at the beginning of the Maggid, or “storytelling,” section of the Haggadah. This ritual connects both our Exodus story and the Jewish immigrant narrative to the reality of aspiring Americans...
Egypt, no sleet or snow for sure, not even rain or the usually hail.
Nourished only from an ancient wide stream,
On which women secretly shared the boy of redemption.
Our Seder recalls the signs and marvels, the plagues, the costly victory.
We will honor our timeless bread and play with sweet mortar; taste bitterness and tears.
We drink past our fill.
God will split their...
Dayenu means "it would have been enough." And not in a kvetchy/sarcastic way! Dayenu is a sincere expression of gratitude, of the Jewish people's cup overfloweth.
There are many any verses in the Hebrew proclaiming how it would have been enough just to be brought out from slavery in Egpyt, to get the Torah, to be gifted Shabbat, etc...
In this version, you may sing some, all or none of the traditional...
– Jen Stein
This year, on the seder plate
instead of the bloodied shank bone
we place a cluster of sweet grapes
which serve as a symbol of fertility,
of new life and abundance.
We choose this, life, and not death:
for before us is set life and death
the blessing and the curse.
Therefore, we choose life
that we may invite...
More Clips from Gavriel Goldfeder
In the view from within Egypt, this world is a mess of fragments. It’s called “The Passoverly Challenged Perspective.” Plain materialism. Where mitzvahsare a mishmash of dos and don’ts, Jews are a collection of irreconcilable riffraff, daily life is a cacophony of hassles and, well, just stuff.
Once we blast off far enough to escape materialism’s gravitational pull, we look back down and see a whole new...
The word ' bareich ', usually translated as 'Bless!' is actually rooted in the word ' bereicha ', which means 'pool'. Technically speaking, a ' bereicha ' is a pool that receives the water of a ' ma'ayan ', a spring or well. Water emerges from the earth through a ma'ayan and pools together in a bereicha .
Much of our Seder has been dedicated to the nourishment of the more subtle levels of experience –subtle expression, perception, experience, relationship, and gratitude. But the first matzah we ate tonight was not meant to be subtle─it is the staff of life, borne of necessity, eaten to satisfy hunger rather than for the sake of enjoyment. Now, as we stand at the ready to eat the afikoman , we...