To the Sage Hillel, eating Matzah and Maror together was not a trivial matter. To him, slavery and freedom were merged in one historical event. The bread of poverty became bread of freedom and was tasted together with Maror, so that one should know both the bitterness of slavery and the joy of freedom. In the time of freedom, we remember the bitterness of slavery; in time of oppression, we keep alive the hope of freedom. This is why Hillel’s practice of eating Matzah and Maror together has such an important message for us today.
And today at our GLBT Seder, we recognize that oppression; inequality and bigotry still thrive as enemies of minorities and those that go against the flow of our society’s expectations, “norms” and barbaric mandates. The GLBT experience has changed dramatically in the last century and here today we review a timeline of events that brought us here to celebrate the ancient liberation from slavery in Egypt as told in Exodus but also to learn about the history of the GLBT cause. From the Nazi’s persecution of Jews, Homosexuals and many others in WWII, to the modern day global movements for GLBT Rights, Gay Marriage and current day anti-GLBT legislation, events have unfolded that attest to a determination to not just survive but flourish and have pride in our sexual orientation and gender identity.
The Candle lighting celebration begins by honoring light
We light the candles and say…
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Asher Kidishanu B’Mitzvotav V’Tzivanu L’Hadlik Ner Shel Yom Tov.
Blessed are You, Lord, our God, Ruler of the universe, Who sanctifies us with commandments, and commands us to light the candles on this holiday.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Sheche’hiyanu V’Keymanu V’Higiyanu Lazman Ha’Zeh.
Blessed are You, Lord, our God, Ruler of the universe, Who has kept us alive, sustained us, and brought us to this season.
Traditionally Passover celebrates…
The Jewish people’s freedom from Egyptian bondage that took place approximately 3,500 years ago, as told in the first 15 chapters of the Book of Exodus. Before the Jewish people were known as Jewish or Jews – names that were derived from the Kingdom of Judah where they lived from 922 BCE until 587 BCE – they were known as either Israelites or Hebrews. “Hebrews,” “Israelites,” or the “Children of Israel” were names that collectively described the descendants of the Hebrew patriarch Jacob (also known as Israel). The Hebrews and Israelites eventually established and lived in both the Kingdom of Judah and the Kingdom of Israel.
The events of Passover written about in the Book of Exodus occurred at a time before the Jewish people were known as Jewish or Jews, and so we refer to the Jewish people as either Hebrews or Israelites in the Passover story that follows. Interestingly, the Hebrew word for Egypt is Mitzrayim, and means either “constriction” or “narrow straits.” This is in reference to the Israelites being in a state of constriction while toiling as slaves in the land of Goshen, an area of ancient Egypt. As slaves, the Israelites were building cities such as Pithom and Ra’amses which were used as supply centers for the Pharaohs of Egypt.
The First Cup
We sanctify the name of God and proclaim the holiness of this festival of Passover. With a blessing over wine, we lift our wine, our symbol of joy; let us welcome the festival of Passover.
In unison, we say…
Our God and God of our ancestors, we thank You for enabling us to gather in friendship, to observe the Festival of Freedom. Just as for many centuries the Passover Seder has brought together families and friends to retell the events that led to our freedom, so may we be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people’s ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.
Reclining on our left side demonstrates our freedom from slavery. We hold our first cup of wine and we recite:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.
Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.
According to the Book of Exodus, there was a famine in the land of Canaan (later known as Israel). Because of this famine, the Hebrew patriarch Jacob traveled with his extended family of 70 to Egypt to both live inbetter conditions and be with his son Joseph. Joseph’s wisdom had impressed the Pharaoh of Egypt to the point that he was appointed Viceroy of Egypt, which was second in power only to the Pharaoh.
The next 430 years in Egypt saw the Israelites prosper and rapidly multiply to about 3 million people. These numbers were so great, the Pharaoh became nervous that the Israelites were becoming too many in number to control and thought they might side with Egypt’s enemies in case of war. The Pharaoh decreed that the Israelites should be enslaved to build cities and roads for him so that they would be too tired and also would not have time to have children. The Israelites were then confined to the land area of Goshen (Hebrew meaning of Goshen: “approaching” or “drawing near,” meaning the Israelites were possibly drawn closer to God during this period of time in Goshen, hence the essence of the Passover story occurred here), which was the fertile land that was east of the Nile delta and west of the border of Canaan.
As slaves, the lives of our ancestors were embittered and our Seder plate symbolically represents their lives under bondage.
How Did the Israelites Wind Up in Egypt in the First Place?
Preview
More
Dayenu! it would have been enough
We show our gratitude for each of the many ways God protected the Israelites as they journeyed from slavery to freedom. We acknowledge that each saving act would have been sufficient. Nevertheless, we are grateful for God’s manifold gifts and we sing Dayenu!
Had God brought us out of Egypt and not divided the sea for us, Dayenu!
Had God divided the sea and not permitted us to cross on dry land, Dayenu!
Had God kept us for forty years in the desert and not fed us with manna, Dayenu!
Had God fed us with manna and not given us the Sabbath, Dayenu!
Had God given us the Sabbath and not led us to Mount Sinai, Dayenu!
Had God led us to Mount Sinai and not given us the Torah, Dayenu!
Had God given us the Torah and not let us into the land of Israel, Dayenu!
Had God led us into the land of Israel and not built for us the temple, Dayenu!
Had God built for us the temple and not sent us prophets of truth, Dayenu!
Had God sent us prophets of truth and not made us a holy people, Dayenu!
I-looh ho-tzi-anu mih-mitz-rayim v’loh ah-sah bah-hem sheh-fah-team, day-yeh-nu.
I-looh ah-sah bah-hem sheh-fah-team, v’loh ah-sah beh-lo-hey-hem, day-yeh-nu.
I-looh ah-sah beh-lo-hey-hem, v’loh hah-rog eht beh-khor-hey-khem, day-yeh-nu.
I-looh hah-rog eht beh-khor-hey-khem, v’loh nah-tan lah-nu eht mah-moh-nom, day-yeh-nu.
I-looh nah-tan lah-nu eht mah-moh-nom, v’loh kah-rah lah-nu eht hah-yom, day-yeh-nu.
I-looh kah-rah lah-nu eht hah-yom, v’loh heh-eh-vey-rah-nu beh-toh-kho beh-kha-ra-vah, day-yeh-nu.
I-looh heh-eh-vey-rah-nu beh-toh-kho beh-kha-ra-vah, v’loh sheh-kah tsar-kay-nu beh-toh-kho, day-yeh-nu.
I-looh sheh-kah tsar-kay-nu beh-toh-kho, v’loh see-pek tsar-kay-nu bah-mid-bar ahr-bay-eem shanah, dayyeh-nu.
I-looh see-pek tsar-kay-nu bah-mid-bar ahr-bay-eem shanah, v’loh hah-ekh-hih-lah-nu eht hah-mon, dayyeh-nu.
I-looh hah-ekh-hih-lah-nu eht hah-mon, v’loh nah-tan lah-nu eht hah-shah-bot, day-yeh-nu.
I-looh nah-tan lah-nu eht hah-shah-bot, v’loh kehr-ba-nu lif-ney har see-nai, day-yeh-nu.
I-looh kehr-ba-nu lif-ney har see-nai, v’loh nah-tan lah-nu eht ha-tor-ah, day-yeh-nu.
I-looh nah-tan lah-nu eht ha-tor-ah, v’loh heekh-neeh-sah-nu leh-er-etz yis-rah-el, day-yeh-nu.
I-looh heekh-neeh-sah-nu leh-er-etz yis-rah-el, v’loh bah-na lah-nu eht bayt ha-beh-kheeh-rah, day-yeh-nu.
We are about to take the middle matzah and divide it in half. This matzah which we break and set aside is a symbol of our unity with Jews throughout the world. We will not conclude our Seder until the missing piece (the Afikomen) is found and spiritually reunited. This is a reminder of the indestructible link which infuses us as a world family.
In unison we say…
We cannot forget those who remain behind in any land of persecution, fearful of a growing public anti-Semitism or bigotry. To those still seeking liberty of life, to those striving courageously to build a better Jewish life in the country of their choice and to those of all humankind that strive to live a free and equal existence with all people of the world regardless of gender, race, ethnicity, sexual orientation and gender identity and religion, we pledge our continued vigilance, support, and solidarity.
Later, we will search for the hidden piece of matzah. In much the same way, we seek to reconnect with our neighbors throughout the world. Once having found the missing half, we will be able to continue our Seder. So, too, will the continued bonding of Diaspora Jewry with our homeland allow Israel to grow and blossom as the eternal core of our collective Jewish identity.
In unison, we say…
We pray that they may live in peace, in a land at peace, with a world knowing war no more. We pray that the characteristics that make each human unique will be celebrated everywhere, with a world embracing diversity and knowing prejudice no more.
For the daily meal, there is one loaf of bread; but on the Sabbath there are two loaves as a reminder of the double portion of manna which fell on Friday for the Children of Israel as they traveled in the wilderness. (Exodus 16:22) In honor of Passover, a third matzah was added specifically for the Passover Seder experience.
Afikomen - the middle matzah -אֲפִיקוֹמָן
We break the middle matzah in half and place the larger piece of matzah, the Afikomen, in a napkin and hide it.
The door is opened as a sign of hospitality.
The matzot are uncovered and held up.
Behold the matzah, bread of infliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat; all who are needy, come and celebrate the Passover with us.
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 God’s kindness helped relieve the bitterness of slavery.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
Preview
More
To the Sage Hillel, eating Matzah and Maror together was not a trivial matter. To him, slavery and freedom were merged in one historical event. The bread of poverty became bread of freedom and was tasted together with Maror, so that one should know both the bitterness of slavery and the joy of freedom. In the time of freedom, we remember the bitterness of slavery; in time of oppression, we keep alive the hope of freedom. This is why Hillel’s practice of eating Matzah and Maror together has such an important message for us today.
And today at our GLBT Seder, we recognize that oppression; inequality and bigotry still thrive as enemies of minorities and those that go against the flow of our society’s expectations, “norms” and barbaric mandates. The GLBT experience has changed dramatically in the last century and here today we review a timeline of events that brought us here to celebrate the ancient liberation from slavery in Egypt as told in Exodus but also to learn about the history of the GLBT cause. From the Nazi’s persecution of Jews, Homosexuals and many others in WWII, to the modern day global movements for GLBT Rights, Gay Marriage and current day anti-GLBT legislation, events have unfolded that attest to a determination to not just survive but flourish and have pride in our sexual orientation and gender identity.
The Candle lighting celebration begins by honoring light
We light the candles and say…
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Asher Kidishanu B’Mitzvotav V’Tzivanu L’Hadlik Ner Shel Yom Tov.
Blessed are You, Lord, our God, Ruler of the universe, Who sanctifies us with commandments, and commands us to light the candles on this holiday.
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Sheche’hiyanu V’Keymanu V’Higiyanu Lazman Ha’Zeh.
Blessed are You, Lord, our God, Ruler of the universe, Who has kept us alive, sustained us, and brought us to this season.
Traditionally Passover celebrates…
The Jewish people’s freedom from Egyptian bondage that took place approximately 3,500 years ago, as told in the first 15 chapters of the Book of Exodus. Before the Jewish people were known as Jewish or Jews – names that were derived from the Kingdom of Judah where they lived from 922 BCE until 587 BCE – they were known as either Israelites or Hebrews. “Hebrews,” “Israelites,” or the “Children of Israel” were names that collectively described the descendants of the Hebrew patriarch Jacob (also known as Israel). The Hebrews and Israelites eventually established and lived in both the Kingdom of Judah and the Kingdom of Israel.
The events of Passover written about in the Book of Exodus occurred at a time before the Jewish people were known as Jewish or Jews, and so we refer to the Jewish people as either Hebrews or Israelites in the Passover story that follows. Interestingly, the Hebrew word for Egypt is Mitzrayim, and means either “constriction” or “narrow straits.” This is in reference to the Israelites being in a state of constriction while toiling as slaves in the land of Goshen, an area of ancient Egypt. As slaves, the Israelites were building cities such as Pithom and Ra’amses which were used as supply centers for the Pharaohs of Egypt.
The First Cup
We sanctify the name of God and proclaim the holiness of this festival of Passover. With a blessing over wine, we lift our wine, our symbol of joy; let us welcome the festival of Passover.
In unison, we say…
Our God and God of our ancestors, we thank You for enabling us to gather in friendship, to observe the Festival of Freedom. Just as for many centuries the Passover Seder has brought together families and friends to retell the events that led to our freedom, so may we be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people’s ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.
Reclining on our left side demonstrates our freedom from slavery. We hold our first cup of wine and we recite:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.
Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.
Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.
According to the Book of Exodus, there was a famine in the land of Canaan (later known as Israel). Because of this famine, the Hebrew patriarch Jacob traveled with his extended family of 70 to Egypt to both live inbetter conditions and be with his son Joseph. Joseph’s wisdom had impressed the Pharaoh of Egypt to the point that he was appointed Viceroy of Egypt, which was second in power only to the Pharaoh.
The next 430 years in Egypt saw the Israelites prosper and rapidly multiply to about 3 million people. These numbers were so great, the Pharaoh became nervous that the Israelites were becoming too many in number to control and thought they might side with Egypt’s enemies in case of war. The Pharaoh decreed that the Israelites should be enslaved to build cities and roads for him so that they would be too tired and also would not have time to have children. The Israelites were then confined to the land area of Goshen (Hebrew meaning of Goshen: “approaching” or “drawing near,” meaning the Israelites were possibly drawn closer to God during this period of time in Goshen, hence the essence of the Passover story occurred here), which was the fertile land that was east of the Nile delta and west of the border of Canaan.
As slaves, the lives of our ancestors were embittered and our Seder plate symbolically represents their lives under bondage.
How Did the Israelites Wind Up in Egypt in the First Place?
Preview
More
Dayenu! it would have been enough
We show our gratitude for each of the many ways God protected the Israelites as they journeyed from slavery to freedom. We acknowledge that each saving act would have been sufficient. Nevertheless, we are grateful for God’s manifold gifts and we sing Dayenu!
Had God brought us out of Egypt and not divided the sea for us, Dayenu!
Had God divided the sea and not permitted us to cross on dry land, Dayenu!
Had God kept us for forty years in the desert and not fed us with manna, Dayenu!
Had God fed us with manna and not given us the Sabbath, Dayenu!
Had God given us the Sabbath and not led us to Mount Sinai, Dayenu!
Had God led us to Mount Sinai and not given us the Torah, Dayenu!
Had God given us the Torah and not let us into the land of Israel, Dayenu!
Had God led us into the land of Israel and not built for us the temple, Dayenu!
Had God built for us the temple and not sent us prophets of truth, Dayenu!
Had God sent us prophets of truth and not made us a holy people, Dayenu!
I-looh ho-tzi-anu mih-mitz-rayim v’loh ah-sah bah-hem sheh-fah-team, day-yeh-nu.
I-looh ah-sah bah-hem sheh-fah-team, v’loh ah-sah beh-lo-hey-hem, day-yeh-nu.
I-looh ah-sah beh-lo-hey-hem, v’loh hah-rog eht beh-khor-hey-khem, day-yeh-nu.
I-looh hah-rog eht beh-khor-hey-khem, v’loh nah-tan lah-nu eht mah-moh-nom, day-yeh-nu.
I-looh nah-tan lah-nu eht mah-moh-nom, v’loh kah-rah lah-nu eht hah-yom, day-yeh-nu.
I-looh kah-rah lah-nu eht hah-yom, v’loh heh-eh-vey-rah-nu beh-toh-kho beh-kha-ra-vah, day-yeh-nu.
I-looh heh-eh-vey-rah-nu beh-toh-kho beh-kha-ra-vah, v’loh sheh-kah tsar-kay-nu beh-toh-kho, day-yeh-nu.
I-looh sheh-kah tsar-kay-nu beh-toh-kho, v’loh see-pek tsar-kay-nu bah-mid-bar ahr-bay-eem shanah, dayyeh-nu.
I-looh see-pek tsar-kay-nu bah-mid-bar ahr-bay-eem shanah, v’loh hah-ekh-hih-lah-nu eht hah-mon, dayyeh-nu.
I-looh hah-ekh-hih-lah-nu eht hah-mon, v’loh nah-tan lah-nu eht hah-shah-bot, day-yeh-nu.
I-looh nah-tan lah-nu eht hah-shah-bot, v’loh kehr-ba-nu lif-ney har see-nai, day-yeh-nu.
I-looh kehr-ba-nu lif-ney har see-nai, v’loh nah-tan lah-nu eht ha-tor-ah, day-yeh-nu.
I-looh nah-tan lah-nu eht ha-tor-ah, v’loh heekh-neeh-sah-nu leh-er-etz yis-rah-el, day-yeh-nu.
I-looh heekh-neeh-sah-nu leh-er-etz yis-rah-el, v’loh bah-na lah-nu eht bayt ha-beh-kheeh-rah, day-yeh-nu.
We are about to take the middle matzah and divide it in half. This matzah which we break and set aside is a symbol of our unity with Jews throughout the world. We will not conclude our Seder until the missing piece (the Afikomen) is found and spiritually reunited. This is a reminder of the indestructible link which infuses us as a world family.
In unison we say…
We cannot forget those who remain behind in any land of persecution, fearful of a growing public anti-Semitism or bigotry. To those still seeking liberty of life, to those striving courageously to build a better Jewish life in the country of their choice and to those of all humankind that strive to live a free and equal existence with all people of the world regardless of gender, race, ethnicity, sexual orientation and gender identity and religion, we pledge our continued vigilance, support, and solidarity.
Later, we will search for the hidden piece of matzah. In much the same way, we seek to reconnect with our neighbors throughout the world. Once having found the missing half, we will be able to continue our Seder. So, too, will the continued bonding of Diaspora Jewry with our homeland allow Israel to grow and blossom as the eternal core of our collective Jewish identity.
In unison, we say…
We pray that they may live in peace, in a land at peace, with a world knowing war no more. We pray that the characteristics that make each human unique will be celebrated everywhere, with a world embracing diversity and knowing prejudice no more.
For the daily meal, there is one loaf of bread; but on the Sabbath there are two loaves as a reminder of the double portion of manna which fell on Friday for the Children of Israel as they traveled in the wilderness. (Exodus 16:22) In honor of Passover, a third matzah was added specifically for the Passover Seder experience.
Afikomen - the middle matzah -אֲפִיקוֹמָן
We break the middle matzah in half and place the larger piece of matzah, the Afikomen, in a napkin and hide it.
The door is opened as a sign of hospitality.
The matzot are uncovered and held up.
Behold the matzah, bread of infliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat; all who are needy, come and celebrate the Passover with us.
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 God’s kindness helped relieve the bitterness of slavery.
Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ
Preview
More
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