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Introduction

We begin our service in the remembrance of the Holocaust in silence. Let us surround our worship, our community in prayer, with silence in preparation for the presence of G-d. Silence does not just bring to a standstill words and noise. Silence is more than the temporary renunciation of speech. It is a door opening before prayer, toward the very realms of the spirit and the heart. Silence is the beginning of a reckoning of the soul, the prelude to an account of the past and the consideration of the present, may our shared silence lead us to awareness of a time of total evil that degraded out most precious values, the very meaning of religious existence, and life itself. Our silence is to be a committed accounting for other silences that accepted persecutions and were indifferent to debasement and crime. For there was a time when silence was a crime. We think particularly of one night of silence, over half a century ago: Kristallnacht, the night of the broken glass, the 9th of November, 1938. Then, all the synagogues in Germany rose up in flame and smoke to the skies. The churches next to them stood in darkness, and in silence. Glass littered the streets-the broken shop-windows of the Jewish community. The neighbors walked upon the crunching splinters and were silent. A few prayed. Some churches courageously expressed their grief. But a dark cloud of silence filled the world. When will that silence end? When will we speak out on behalf of suffering neighbors? Not until we affirm G-d together, not until we acknowledge that we are all G-d's children. From the silence of uncaring, let us move on to the silence, which is the search for G-d, the search for ourselves. Then we can move beyond that silence and affirm the One G-d, we can proclaim G-d's name to the world.

Introduction
Source : Design by Haggadot.com

Kadesh

All Jewish celebrations, from holidays to weddings, include wine as a symbol of joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise G-d, Ruler of Everything, who creates the fruit of the vine.

We praise G-d, Ruler of Everything, who lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,
שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה

Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.

We praise G-d, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.

Drink the first glass of wine!

Kadesh
Source : Original Illustration from Haggadot.com

Urchatz

Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal, which Judaism thinks of as a ritual in itself. 

To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. 

Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.

Let's pause to consider what we hope to get out of our evening together tonight. Let us go around the table and share one hope or expectation we each have for tonight's seder.

Urchatz
Source : Original Illustration from Haggadot.com
Karpas

Passover, like many Jewish holidays, combines the celebration of an event from Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.

We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears the Jewish peopleshed as slaves. Before we eat it, we recite a short blessing:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.

We praise G-d, Ruler of Everything, who creates the fruits of the earth.

We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.

-

We all have given selflesslyto this project, a project borne out ofour collective desire to returnart stolen by the Nazis to their rightful owners. What has the process of birthing our organization taught us? What can we each do with our individual talents to make our mission to repair history a success?

Karpas

We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter.

We now dip it into salt water, a symbol of the tears our ancestors shed as slaves.

Yachatz

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 normally have to hunt for the afikomen in order to wrap up the meal… and win a prize. However, tonight we shall not hunt for the afikomen, but allow it to remain lost, as a symbolic gesture of ouras yet incomplete mission.

On Passover,matzah is eaten in memory of the quick flight from Egypt. As slaves, the Jewish peoplehad 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.

Uncover and hold up the three pieces of matzah and say:

This is the bread of poverty which was the sole sustenance of the Jewish people 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 renowned for our deeds. This year we are idealists; next year we will be heroic figures.

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.

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 our project?

Yachatz
Source : Original
Maggid - Beginning

Pour the second glass of wine for everyone.

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 G-d has performed. Others insist that we keep the focus on the role that every individual has in bringing about positive change.

Maggid - Beginning
Source : Beth Flusser
watercolor and pen on paper

Beth Flusser

2011

-- Four Questions
The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.

Why are we a part of Old Forgotten Art Found?

Because G-d has chosen each individual here, amongst all the Jews and gentiles of the world, to repair history.

What shall Old Forgotten Art Found do?

Find and return art stolen from the Jewish people by the Nazis.

Is it possible to actually find and return this art?

Yes, the art will be found and restored.

Can OFAF's deeds heal the misery of the Shoah?

No, our deeds cannot restore the six million. However, all of us assembled can do our part to repair what we can.

-- Four Questions

Select ONE question from the list below and ask your neighbor:

  1. For what in your life do you feel most grateful?

  2. If you could change anything about the way you were raised, what would it be?

  3. What do you value most in a friendship?

-- Four Children
Source : Original Illustration from Haggadot.com
-- Exodus Story

Our story starts in ancient times, with Abraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as gods were just statues. The idea of one G-d, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.

G-d had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time 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."

Raise the glass of wine and say:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ

V’hi she-amda l’avoteinu v’lanu.

This promise has sustained our ancestors and us.

For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But G-d saves us from those who seek to harm us.

The glass of wine is put down.

In the years of life in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they chose to enslave. Hard labor was demanded, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them.

But G-d heard the cries of the Israelites. And G-d brought them out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. G-d brought them out not by angel or messenger, but through G-d’s own intervention.

-- Exodus Story
-- Ten Plagues
As we rejoice at the miraculous story of deliverance from slavery, we acknowledge that this freedom was hard-earned. We regret that this freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of G-d. We pour out a drop of wine for each of the plagues as we recite them. Dip a finger or a spoon into your wine glass for a drop for each plague. These are the ten plagues which G-d brought down on the Egyptians: Blood | dam |דָּם Frogs | tzfardeiya |צְפַרְדֵּֽעַ Lice | kinim |כִּנִּים Beasts | arov |עָרוֹב Cattle disease | dever |דֶּֽבֶר Boils | sh’chin |שְׁחִין Hail | barad |בָּרָד Locusts | arbeh |אַרְבֶּה Darkness | choshech |חֹֽשֶׁךְ Death of the Firstborn | makat b’chorot |מַכַּת בְּכוֹרוֹת The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. What are the plagues that allow people or institutions to hold on to ill-begotten art? What may make them realize the errors of their ways?
-- Cup #2 & Dayenu

The plagues and subsequent redemption from Egypt are but one example of the care G-d has shown for the Jewish people throughout history. Had G-d but done any one of these kindnesses, it would have been enough – dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If G-d had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If G-d had only given us the Torah, that would have been enough.

The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles G-d performed for the Jewish people. (See the Additional Readings if you want to read or sing them all.)

Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.

-- Cup #2 & Dayenu

We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and marror (or bitter herbs) hasn’t done Passover justice.

The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because G-d passed over the houses of the Jews' ancestors in Egypt when visiting plagues upon their oppressors.

The matzah reminds us that when the Jewish people were finally free to leave Egypt, there was no time to pack or prepare. They grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.

The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor experienced in Egypt.

-- Cup #2 & Dayenu

בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

In every generation, everyone is obligated to see themselves as though they personally left Egypt.

The seder reminds us that it was not only the ancestors of the Jewish people whom G-d redeemed; G-d redeemed us too along with them. That’s why the Torah says “G-d brought us out from there in order to lead us to and give us the land promised to our ancestors.”

---

We praise G-d, Ruler of Everything, who redeemed us and those who toiled in Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise G-d, Ruler of Everything, who creates the fruit of the vine.

Drink the second glass of wine!

-- Cup #2 & Dayenu
Source : Abraham Joshua Heschel, Design by Haggadot.com

Rachtzah

As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.

Some people distinguish between washing to prepare for prayer and washing to prepare for food by changing the way they pour water on their hands. For washing before food, pour water three times on your right hand and then three times on your left hand.

After you have poured the water over your hands, recite this short blessing.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.

We praise G-d, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.

Rachtzah

We wash our hands for the meal, with a bracha this time.

Motzi-Matzah
Source : JewishBoston.com

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Maror

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise G-d, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise G-d, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Maror

We dip the maror in charoses and eat it while leaning.

Koreich

Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ

When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that G-d’s kindness helped relieve the bitterness of slavery.

Koreich
Source : Original Illustration from Haggadot.com
Shulchan Oreich
Source : JewishBoston.com

Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!

Tzafun

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that under normal circumstances, we balance our solemn memories of slavery with a joyous celebration of freedom. When we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives. Tonight, at this seder, we choose to not eat the afikomen, out of respect for the work to come in our quest to repair history.

Bareich

Refill everyone’s wine glass.

We now say grace after the meal, thanking G-d for the food we’ve eaten. On Passover, this becomes something like an extended toast to G-d, culminating with drinking our third glass of wine for the evening:

We praise G-d, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise G-d, source of food for everyone.

As it says in the Torah: When you have eaten and are satisfied, give praise to your G-d who has given you this good earth. We praise G-d for the earth and for its sustenance.

Renew our spiritual center in our time. We praise G-d, who centers us.

May the source of peace grant peace to the OFAF team, to the Jewish people, and to the entire world. Amen.

The Third Glass of Wine

The blessing over the meal is immediately followed by another blessing over the wine

: בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise G-d, Ruler of Everything, who creates the fruit of the vine.

Drink the third glass of wine!

Bareich
Source : Original Illustration from Haggadot.com
Hallel

Singing songs that praise G-d | hallel | הַלֵּל

This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps the always zany JR has some parody lyrics about Passover ready to share with the team. We’re at least three glasses of wine into the night, so just roll with it.

Fourth Glass of Wine

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.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise G-d, Ruler of Everything, who creates the fruit of the vine.

Drink the fourth and final glass of wine!

Hallel

We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.

In the Bible, Elijah was a fierce defender of G-d to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will herald in a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions.

Hallel
Source : Abraham Joshua Heschel Quote, Design by Haggadot.com
Nirtzah

Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”

To some, "Next year in Jerusalem!" is an affirmation of hope and of connectedness with Klal Yisrael, the whole of the Jewish community. Still others perceive in this declaration a yearning for peace in Israel and for all those living in the Diaspora.

Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a mission, the rescuing of art stolen from the Jewish people during World War II, that we hope will bring positive change in the world and freedom to people everywhere.

In The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can we do to fulfill our dreams of returning art to the Jewish people? What will be our legacy for future generations?

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that G-d brings health and healing to Israel and all the people of the world, especially those impacted by the Shoah. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

Nirtzah

Nirtzah marks the conclusion of the seder. I'm glad you all could join and hope that you had a good time!

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather amongst friends for a seder this year, we hope to once again have the opportunity in the years to come. . As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

Conclusion

To conclude this seder, let us end with a joke, one in which will surely get a chuckle from the members of our project:

Issy is a very wealthy man and for his mother’s birthday he goes to a Sotheby’s sale and buys her a very expensive painting. When he gets back home, he can’t wait to phone to tell her what he’s bought for her. "Hi, mum, it’s me, Issy, your number one son, your boychik." 
"Oh (pause) is everything all right, bubbeleh?" she asks. 
"Yes, mum," replies Issy, "everything is fine. I’m ringing to tell you that for your birthday, I’ve just bought you a Rubens." 
"Rubin?" she says, "Do you mean Rubin the accountant?" 
"No, mum, Rubens is a great painter," explains Issy, laughing. 
"Oh, this I didn't know," she says. "Listen, bubbeleh, ask him how much he'll charge to paint my kitchen."

Humor aside, it is truly everyone on this team's solemn hope that our project, Old Forgotten Art Found, launching in April 2015, on the 70th anniversary of the liberation in Europe, shall be a blessing to the Jewish people, and to humanity. We hope to recover art stolen by the Nazis, and return it to their rightful owners, their heirs, or descendants. We know that G-d has blessed with us with a special privilege and responsibility to perform our task. We thank G-d for our duty, and for the good that we may spread in our mission to repair history.

Conclusion
Source : Compilation

As our Seder draws to a close, this Haggadah declares a final reminder to you that this Pesach heralds the beginning of a change for each of us. Our eyes are open to the injustices and oppression that fills the world, and the responsibility that our freedom demands of us, and it is now up to each of us how we use this knowledge. Will we choose to forget or will we choose to act? The ball is in your court, and I invite each of you to be partners. Let's change the world together.

Everyone: May slavery give way to freedom. May hate give way to love. May ignorance give way to wisdom. May despair give way to hope. Next year, at this time, may everyone, everywhere, be free!

Commentary / Readings

"Prayer is meaningless unless it is subversive, unless it seeks to overthrow and to ruin the pyramids of callousness, hatred, opportunism, falsehoods. The liturgical movement must become a revolutionary movement, seeking to overthrow the forces that continue to destroy the promise, the hope, the vision."

—Rabbi Abraham Joshua Heschel, 1970