Adat Chai: Haggadah shel Pesach

A Messianic ~ Season of our Freedom ~ Seder

Compiled by Yera’m’yah ben Muir

Genesis 26:2 וְהִרְבֵּיתִי אֶת־זַרְעֲךָ כְּכֹוכְבֵי הַשָּׁמַיִם

“And I will make our descendants as numerous as the stars in the sky.”

Chag Samaech Pesach! | B’ruchim Ha-Ba’im (Welcome)

Welcome to the annual celebration of Pesach. We are pleased that you choose to join us this year to share in our Pesach Seder. Though not all of us share the same backgrounds, we are all connected by our yearning. As we yearn to be free in our lives, this Pesach we should reflect on those things that bind us. These things might be material, emotional, spiritual, or even irrational. Our hope today is to cast off those bindings and to don the garment of joy while we enjoy each other’s company during this joyous feast. This isn’t the Haggadah for Believers or Goyim; this is the one for you, who may be seeking freedom, deliverance or recovery from wherever you come from Jew to Goyim. This is the Haggadah for the people, all of us, and it was made with the knowledge that so long as one of us is shackled, none of us are free. We are blessed to rejoice in Adonai’s Pesach meal as we retell the story of the Exodus from Mitzraim that happened almost 3 to 4,000 years ago. We also recall what happened around 2,000 years ago when Yeshua did His training Pesach meal with his disciples, having been planned before the creation of the earth to become the Paschal Lamb, the sacrifice who died once for all, removing the burden of sin, for those who put their faith in Mashiach. Yeshua is the Seh Ha’Elohim (The Lamb of Elohim) who takes away the sins of the world, (John 1:29).

“ADONAI spoke to Moshe saying, these are the appointed times of ADONAI, holy convocations which you shall proclaim at the appointed times for them. In the first month, on the 14th day of the month at twilight is ADONAI’s Pesach,” (Leviticus 23:4).

(Opening worship song(s) if desired)

Tonight we gather together to celebrate Pesach, one of the ancient appointed times, a holy day of deliverance and freedom. We will eat a great meal together, while enjoying, at least four (or more) glasses of wine, and tell the story (Maggid) of the ancient Hebrews as they were liberated from slavery in Mitzraim (Mitzraim). We welcome our friends and family members from all backgrounds to reflect with us on the meaning of freedom in all our lives and histories. Pesach, more than any other one ritual or holiday, is a summary of Judaism.  It follows the story of redemption from slavery in Mitzraim, the formative journey through the Sinai desert on the way to the land of Yisrael, and various encounters with Elohim, culminating in the revelation of Torah.  During the process, what has been a family and a tribal story becomes a national story: it is in leaving Mitzraim that Yisrael became the Chosen (Holy, Set-Apart) People. On the first night of Pesach, we gather together for a Seder to remember the history of the Hebrew people.  However, unlike on other Holy Days, we are not only commanded to hear the story of ancient ancestors, but to participate in the retelling. In doing so, we re-experience our enslavement and eventual emancipation. This is the night that:

“Yeshua sent Peter and John, saying, ‘Go and make preparations for us to eat the Pesach.’ ‘Where do you want us to prepare for it?’ they asked. He replied, ‘As you enter the city, a man carrying a jar of water will meet you. Follow him to the house that he enters, and say to the owner of the house, The Rabbi asks: Where is the guest room, where I may eat the Pesach with my disciples? He will show you a large upper room, all furnished. Make preparations there.’ They left and found things just as Yeshua had told them. So they prepared the Pesach.”

Tonight we participate in a radiant and joyful festival which the Jewish people have celebrated for over three thousand years. The Israelites began as the promise of Adonai to one man, yet became as numerous as the stars in the sky. They have outlived countless centuries of hatred, violence, and attempts to exterminate Adonai’s Chosen People, often in the “name of Christ.” From the persecution under Antiochus IV, the early Church Fathers, the Roman Emperor Constantine, the Inquisition and Crusades, to the directives of Martin Luther and Adolf Hitler, the Jews continue to testify of a people of twin destinies, both persecution and survival. As Followers of Mashiach we must remember that we have not replaced Israel, but merely been “grafted” into her. We have become adopted brothers and sisters with a people chosen by Adonai from the very beginning of time. We must not become proud, thinking we have replaced Israel in Adonai’s grand design. For Rav Sha’ul (the Apostle Paul) admonishes;

“But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the richness of the olive tree, do not boast over the branches. If you do boast, remember it is not you that support the root, but the root that supports you. You will say, ‘Branches were broken off so that I might be grafted in.’ That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. For if Adonai did not spare the natural branches, neither will he spare you” (Romans 11:17-21).

We celebrate tonight to remember the redemption of the Israelites through the Exodus event, as well as the redemption of the Gentiles by being engrafted into the root of the Jewish people through Mashiach Yeshua (Yeshua). Just as the Israelites were freed from the slavery of Mitzraim, we have been set free from the bondage of sin and death.

During this meal we will consider the blessings (brachas) in our lives, pledge to work harder at freeing those who suffer injustice and bondage, begin to cast off the things in our own lives that oppress us, leading other to know the story of Mashiach in Pesach and teaching the importance of the symbology of Mashiach in the people of the Maggid. As we look at their names specifically Moshe (Moshe-meaning Deliverer), Yehoshua (Joshua=meaning Yah Saves), Miriam (Mary) and Eliyahu (Elijah). How Yochanan the Mikvahist (Immerser) came in the spirit of Elijah, and how Miriam as a virgin brought Yeshua, the light of the World into the world. It’s interesting, how the names of Yehoshua and Moshe point to Yeshua Ha’Mashiach Moshienu (our Deliverer). There is an intertwined story between Yeshua’s Last Pesach (Pesach) Meal and the original story of deliverance from Mitzraim. Yeshua was named Yeshua as Matthew 1 states for “He will save His people from their sins.” Yeshua mean’s “He Saves.”

“Tell the whole congregation of Yisrael that … each man is to take a lamb for his family … That same night they are to eat the meat roasted over the fire, along with bitter herbs, and bread made without yeast. It is ADONAI’s Pesach.” (Exodus 12:3-11)

It is important for men to make there family feel “safe within their tents.” The two main things every man is called to do are; to lead Shabbat with his family weekly (which symbolizes each man’s role as priest and spiritual leader in his home); and To lead his family in prayer and spiritual matters, namely leading his family in observing the major feasts of the bible, Pesach (Pesach), Shavuot (Pentecost), and Sukkot (the Feast of Mishkans), as well as Chanukah, Purim, Yom Teruah, and Yom Kippur, as are outlined in the Tanakh and the Gospels.

Seder night is a journey into another place and time. It is a swift glance at the darkest night of the soul and a lingering dance between freedom and liberty. It is a long play with family and food and a sharp reminder of the depths to which we may plummet when the framework and fabric of our lives decay. The Journey, more a procession, winds its way through fourteen main points of interest. There are washing of hands, and the breaking of bread. There are stories and unfamiliar foods. There are roles for children and playful songs for adults. There is wonder and enchantment, heroes and wicked adversaries, stories of Revelation and Retribution. There is even time to partake of a full Feast meal. If the Seder is an adventure, the Haggadah is Map, Guide, and Directory. May we all leave this Seder tonight with plenty of time remaining to make it to Yerushalem next year (with ample time to make the journey through airport security).

The main event of Pesach (Pesach) and Seder night is the Exodus from Mitzraim, the miraculous birth and redemption of the Chosen People. One cannot be long in Recovery without becoming increasingly aware how closely knit the ideas of Exodus and Recovery are. The Seder is not simply a description of the Exodus; it is an opportunity to scrutinize the real issue, our slavery. We were slaves and now we are free. So what then is freedom? Does it mean we may now do whatever we want? If we try that route we will soon find ourselves back on the road into Mitzraim. “Cherut” means freedom to do what we should do, since this is Zman Cheruteinu, it’s the Season of Freedom to do what we should do not “Chofesh” freedom without restraints to do what we want to do. Freedom is not license; it’s a journey of mitzvot without bondage held in gracious hands.

Pesach or Pesach has another name in the Torah, “the Feast of Matzot.” It is also called “The Season of Our Freedom” (Zman CheruteInu), It celebrates and marks the Chosen People’s freedom from 210 years of slavery and domination in Mitzraim. “If the Son set you free, you will be free indeed,” (John 8:34-36). The current economic collapse has left many of us feeling powerless and despondent slaves to an international burden of debt. The world, it seems, has drifted into a new Mitzraim, a term that refers geographically to the land of Mitzraim, but literally means a “narrow” or “constricted place.” It is not easy to escape from Mitzraim. According to the Torah, the ancient Hebrews endured slavery for hundreds of years before summoning the strength even to pray for liberation. Frightened when freedom comes, the people continue to long for a return to the security of slavery. At one point, Elohim comments, “They will know that I am Adonai their Elohim who brought them out of Mitzraim to dwell among them.” (Exodus 29:46). Rashi; an eleventh century scholar reads this verse conditionally, “On the condition that I dwell among (the people), I have brought them out of Mitzraim.” That is as long as the people allow the Shekhinah to dwell among them they will remain free from Mitzraim. But the moment the people stop actively trying to make the Shekhinah manifest they will metaphorically return to the constricted space of Mitzraim. By giving Tzedakah by performing right-just (righteous) mitzvot and by helping to create a more just society we too can make the Shekhinah evident among us in difficult times. 

B’chol dor vador, chayav adam, lir’ot et atzmo k’eeloo hu yatzah mi’Mitzrayim

In every generation, each person is enjoined, to see himself, as if he emerged from Mitzraim.

It is a mitzvah for us, tonight, to relive a dramatic event, our emergence from slavery to freedom; our birth as a Chosen People. Tonight we are not the audience in this drama we are its actors. Tonight, we let our heart surprise our head, and we let our head inform our heart. And now let us begin our task. The Talmud teaches that it is not our responsibility to finish our task but it is our responsibility to begin it.

Hineni muchan um’zuman, l’kayem et mitzvat asey

Here am I ready and prepared, to fulfill the mitzvah of doing.

In this Pesach you will find in that Pesach a cup of Miriam not found in all Haggadah’s or Seders. The role that Miriam as mother of Yeshua and the role that Miriam the sister of Moshe played in the story is significant enough to include it in this Messianic Haggadah because Yochanan (who came in the spirit of Elijah) and Miriam both play a role in Yeshua’s life as well as the integral part that Miriam and Elijah play in the story of Mashiach Yeshua. The Pesach Seder has varied little in essentials for many centuries. To preserve the knowledge of traditional practices, a written outline was completed about 220 AD in the first part of the Talmud known as the Mishnah. Recorded here are the memories of Pesach as observed before 70 AD when the Temple was destroyed and sacrifices could no longer be offered.

The word Haggadah means the “Telling.” On many other feasts we are commanded to listen. We must hear the “Megillah” on Purim; we must hear the Shofar on Rosh Hashanah. But on Pesach we are commanded to speak. Haggadah shel Pesach means “the narration of the story” of Exodus as recited at the Seder service. The custom of recounting the story of the deliverance from Mitzraim derives from the scripture: “And you shall tell your son in that day, saying: It is because of that which ADONAI did to me when I came forth out of Mitzraim.” (Exod. 13:8). The word Seder (Aramaic for the Hebrew Erekh) means “order” of the (Pesach) service. The Pesach Haggadah functions as a guide for the Seder meal and its rituals. Extra songs, poetry, and elaborations have been added to the original Haggadah over the years and, since the time of Rashi, commentaries on the text have been produced. The many progressive movements have produced their own versions, amending the text in accordance with their theology; there is a Karaite version, multiple Messianic versions, among many others. So why add another one? I felt the need to take a look at the Paschal Meal in a new light through the most ancient of lenses. The Seder is a feast involving opportunities for prayer and instruction, is a chance for us to share in giving thanks and for us to remember the Bracha of our relationship with Elohim. Perhaps the most important contribution of the Pesach story to the Biblical narrative is the emphasis on unyielding hope in the face of adversity. In that spirit, Pesach also focuses us on the coming of spring and encourages us to welcome this season of new birth with faith and hope in the redemption of our Mashiach.

On this night, we retrace Adonai’s Chosen Peoples steps from then to now, reclaiming years of desert wandering. On this night, we ask questions, ancient and new, speaking of servitude and liberation, service and joy. On this night, we welcome each soul, sharing stories of courage, strength, and faith, on this night, we open doors long closed, lifting our voices in songs of praise. On this night, we renew ancient hopes and dream of a future redeemed. On this night, we gather around our Seder table remembering the passage from bondage to freedom is a long road. On this night, we journey from now to then, telling the story of Adonais’ peoples’ birth.

As we begin tonight’s Seder, lets take a moment to thank Elohim for who we are and all we have, For allowing all of us to share this space, in this way, at this time. We are grateful for this opportunity to share and be together. Pesach is the telling of a familiar story, a story that has been told and re-told through the years. If we try, each of us can connect to this story on many levels. Remember, our tradition holds that tonight is not a retelling of a story from long ago, but rather a time for us all to experience going out of Mitzraim for ourselves. As if each of us was there, that by sharing this story, each of us is redeemed from the cruel hands of servitude.

As Yeshua said do this in Remembrance of me. Lets look at how it brought salvation and deliverance to the nation of Yisrael and how Yeshua brought salvation and deliverance first to the Jew and then also to the Goyim. May we, those of us who are grafted-in, who were former unnatural wild olive branches, who now have become vessels of honor in Adonai’s house and fellow-heirs together with all of Yisrael. May we rediscover tonight the relevance and joy of this Pesach feast that so clearly portrays Elohim’s plan of salvation for mankind!

The Seder is meant to be an enjoyable, enlightening experience, where we celebrate our identity in the family of Elohim, in Mashiach, and try to communicate the richness of our inheritance to the next generation. So, relax and enjoy. As we get started, get comfortable! Find something to help you recline. Everybody lean to the left, relax for Yeshua has passed us over from death to life, through His life, death and resurrection. We can now enter His peace. In ancient times, eating while lounging on a pillow or couch was a sign of freedom.

Eloheinu v’Elohei Kadmoneinu | Avoteinu v’Emoteinu

Eloheinu and Elohei of our ancestors, we are gathered around this Seder table as B’nei Khorin (Free People) who still remember the long years of oppression. We have vowed never to become oppressors ourselves. Yet we know that we have hardened our hearts to those who have paid an excessive price for our people’s prosperity and security in Israel. On this Feast of Freedom we proclaim our determination to banish Par’oh from our hearts and we reaffirm our commitment to human rights. Tonight we leave a place at our table for those who remain victims of oppression. We particularly remember:

“You shall not oppress the stranger, for you know the heart of the stranger, as you were strangers in the land of Mitzraim,” (Exodus 23:9).

Bedikat Chametz | Burning Old Leaven

The tradition of cleaning out of the old leaven which is called kashering, this is a joyous and laborious time when we search for and destroy all traces of Chametz (leaven). In many homes the process of cleaning begins weeks before Pesach when the house is scoured from top to bottom to remove all traces of Chametz. Leaven refers to that which puffs up. As in the Leaven of the Pharisee’s it referred to their prideful expositions for false piety. The idea of spring cleaning started as this ritual of removing all leaven. As Paul said we must be purified of all filthiness of soul and spirit. We must also remove the leaven in our hearts.

Prior to sunset, 24 hours before the Seder, all yeast and products containing yeast should be removed from the household. They should be consumed, sold, given away or disposed of before the festival. Sunset of Seder night is the absolute deadline for removing the leaven. For the duration of the seven days, no product containing yeast can be eaten or brought into the home. It is a commandment to eat unleavened bread (matzah) on each of the seven days. Eat at least one piece a day. The spiritual lessons of the matzah and the cleansing out of the old leaven run deep through our Scriptures. The Haggadah will lead you through the ritual cleansing of your home.

On the night before Pesach a final ceremonial search for Chametz is performed by candlelight as a family. Pieces of Chametz are to be “hidden” before they are searched out. A feather and a spoon are often used to sweep up the last crumbs of bread, which will be burned with the other Chametz the following morning. Before the search is started, the following Hebrew Bracha is recited:

Barukh attah Adonai eloheinu melekh ha-olam, Asher kideshanu bemitzvotav vetzivanu al bi’ur Chametz.

Blessed are You, ADONAI our Elohim, Melech of the universe, who sanctifies us with His commandments and commanded us regarding the removal of Chametz.

The MITZVAH OF Pesach

So you’ve decided to do a Pesach Seder Meal! Good. The celebration of the Pesach with Unleavened Bread and Bitter Herbs is a commandment. Even more, it is a commandment of the Master to do this in remembrance of Him! You are preparing to keep one of the Master’s most sacred instructions to his disciples! Elohim will bless you as you keep His Torah and His son’s command. May the ADONAI bless your home.

The Essence of Pesach | The Feast of Matzot

(All are seated around the table, and the leader, the table abba or one of the participants reads the following introduction):

“Pesach has a message for the conscience and the heart of all mankind. For what does it commemorate? It commemorates the deliverance of a people from degrading slavery, from most foul and cruel tyranny. And so it is Yisrael’s nay, Elohim’s protest against unrighteousness, whether individual or national.  It declares, many triumphs for a time, but even though it is perpetuated by the strong on the weak, it will meet with its inevitable retribution at last.”

Although we, who mouth the words and recite the ritual, are reliving an epoch which is peculiar to Jewish history, the drama that is Pesach is no longer ours alone.  Its enactment is not confined only to the dining rooms of our own homes, shuls, synagogues or congregations; it has been embraced by the world at large, and is continually being reenacted on the stage of mankind by all who seek avenues to assert their condemnation of oppression and tyranny, by all who labor in the vineyard of ADONAI searching for freedom and peace. Although it is the Par’oh of old who is the tyrant of the Haggadah, it is not he alone of whom we speak of tonight. We speak this evening of other tyrants and other tyrannies as well. We speak:

Of the tyranny of poverty,

     And the tyranny of privation.

Of the tyranny of wealth,

     And the tyranny of war.

Of the tyranny of power,  

     And the tyranny of despair.

Of the tyranny of disease,

     And the tyranny of time.

Of the tyranny of ignorance,

     And the tyranny of discrimination of color.

To all these tyrannies do we address ourselves this evening? Pesach brands them all as abominations in the sight of Elohim. With Thomas Jefferson we say: “I have sworn upon the altar of Elohim, eternal hostility against every form of tyranny over the mind.” And with Avraham Lincoln we affirm: “As I would not be a slave, so I would not be a master.” The spirit of Pesach, although created of the flesh and sinew of Judaism, belongs to all mankind.  “Since the Exodus,” said Heinrich Heine, “freedom has spoken with a Hebrew accent.”

ADONAI’S MOED | CALENDAR

The first step to keeping the Feast of Unleavened Bread is to acknowledge it, using a Biblical calendar, find when the 15th of Nisan falls this year. Remember that a Biblical day begins at sunset. The evening which begins the 15th of Nisan is the beginning of the festival and the Seder Night. (Hint: The 15th is always a full moon.) Unleavened Bread is seven days long. The first and seventh days are Sabbaths. This means that no work should be performed (except food preparation) from sunset to sunset on the first and seventh days of the festival. The intervening days are not Sabbaths, but they are still part of the Festival.

What Is Pesach? The Rehearsal Feast of Unleavened Bread!

Messiah (from the Hebrew Mashiach) and Christ (from the Greek Christos) mean the same thing anointed. One is anointed to be King of Israel, Priest of the Most High Elohim, or Prophet of Yerushalem. This is normally done by pouring a cup of specially prepared olive oil over one’s head, and letting it run down over the beard (see Psalm 133:2). Yeshua was shown to be the Mashiach King, Priest, and Prophet in the days preceding His crucifixion as the Pesach Lamb. Nisan 14^th marked the date when the Pesach Lamb was prepared (slain) before the Erev Pesach, this is also known as the day of the Fast of the First Born, the preparation day, the Passover Meal is eaten on Nisan 15^th the beginning of the Pesach, when the Pesach Lamb was consumed; Nisan 16^th is the seven day Feast of Unleavened Bread. The Seder (order of service) that we will observe is an ancient rehearsal. Yeshua commanded us to “Do this in remembrance of Me.” Each of our families is required to choose a lamb, one without blemish, for Adonai’s Feast (Exodus 12:2-5). During this period, the lambs were raised in Bethlehem. Imagine there were about two million people in Yerushalem, with a quarter-million Pesach lambs! We are to parade them through the Temple grounds for four days, so that they can be scrutinized for blemishes. This year, in the midst of these lambs, comes Yeshua, the Lamb of Elohim, from Bethlehem also, riding a new donkey. For four days He is scrutinized and found blameless by all.

The Seder (order of service) is divided into four acts. Each act begins with an overflowing cup of wine,. The four cups represent the four parts of the covenant. This blood of grapes is called “the blood of the covenant.” Wine is a symbol of joy, and this festival celebrates our joy in Elohim’s covenant. The Pesach Seder (order of events) used 2000 years ago was recorded for us in the Mishnah, with Scripture reasons for each point. Jewish people around the world use the same Seder to this day (with a substitution for the animal sacrifices). The evening’s feast, as highlighted in the Gospels and commonly known as “The Last Supper,” is herein depicted in fuller detail using the Mishnah’s Pesach Seder. The Exodus from Mitzraim, begins with the first commandment or “Mitzvah” to the Chosen People as a people, and is the commandment to mark and celebrate the Rosh Chodesh (The New Month) which marked by the appearance of the New Moon of the first month Nisan, (Exodus 12:2). Nisan is the month in which the first Pesach and the Exodus occurred following the New Moon coinciding with the finding Aviv/Barley. This first commandment addressed to the Children of Yisrael as a group, is the beginning of the history of the Chosen People as a people. The commandment to celebrate the Feast of Pesach is given in Exodus 12:1-20. These verses contain several commandments in connection with how the feast should be celebrated. Each family was to take a lamb or young goat for the Paschal Offering, which was to be the main part of the ceremonial meal. Before the lamb could be slaughtered, we were commanded to remove from our possession all Chametz (leaven), (Exodus 34:25). If a lamb was too much for one family, two or more families should join together.

It is to be celebrated from the evening of the 15th day of Nisan, which was to be calculated by the elders after deciding which day was the ‘New Moon.’ They “should eat it with Matzah and bitter herbs,” (Numbers 9:11) .The Pesach was to be kept “throughout the generations forever” (Exodus 12:14). For the seven days (eight outside Yisrael), no “chametz” was to be seen or found (in your possession) and certainly not eaten, (Exodus 12:19). In Exodus 12:26-27, and in several other places the Chosen People are commanded to teach their children throughout the generations the commandments and in particular those relating to the Feast of Pesach. The Seder is the most outstanding ceremony of the Feast of Pesach. The Seder takes place in our homes and Congregations on the first and (except in Yisrael) on the second night of the feast today as it has done from the time of Joshua’s and the Children of Yisrael’s entry into the Land of Yisrael, (Joshua 5:10). Not in the same way however, as without the Beit Hamikdash we cannot offer the Paschal Offering, which in Beit Hamikdash times was the central part of the Feast. The Seder is the climax of the preparation for Pesach, which has gone on from the end of the last Pesach a year ago, with the production of Matzah and other specially prepared food.

As mentioned above the Torah says that we are not to eat “Chametz” during the seven (eight days outside Yisrael) days of Pesach, nor to have it in our possession or to own it, (Exodus 12:15). We must now define what Chametz is. Chametz is the result of any of the five species of grain, wheat, barley, spelt, oats and rye, ground or whole, being in contact with water for more than 18 minutes without being baked in the oven. Matzah are made from dough made by mixing a special flour that prior to being ground has been specially watched and guarded so as not to come into contact with water before being processed, with water and with no other additive, even salt. Special supervision ensures that the dough from which Matzah is made is speedily processed so that no more than 18 minutes elapses from when the dough is mixed and rolled out into Matzah until it is placed in the oven. Ordinary flour that is bought in a store or supermarket is Chametz as before being ground, the wheat kernels are soaked in water for ease in milling.

In modern times, we purchase many foods already processed and prepared. Even with reading the lists of ingredients on the label, how many of us know what is put in our food, which we buy so trustingly and eat. How many of us know what are the additives the colors, taste enhancers, emulsifiers, anti-oxidants, hydrolyzed protein and other chemicals too numerous to mention many of which are made from chametz products that are put into manufactured and processed food, let alone what is their origin. How much more so should we be sure, that all food for Pesach should not contain additives, which unknown to ourselves may be included, perhaps to stop them clogging or to enable them to “run” smoothly, that are ‘Chametz.’ It is essential therefore that Matzah and all processed food and drink that is bought to be consumed during Pesach are specially baked, cooked or otherwise prepared, under the supervision and endorsed as “Kosher for Pesach” by a reliable Rabbinical authority, and carries the appropriate “Hechsher” (guarantee of fitness for use during Pesach). This is so as to ensure that no “Chametz” is included in the process or contents or additives of the product and is necessitated by the strictness of the Mitzvah of, not eating, not owning, and not even seeing on our property the slightest vestige of “Chametz.” To many people, these regulations may seem unnecessary hair splitting, but Jewish food laws, kashrut and the observance of the Sabbath and the Feasts have been the bonds that have kept the Chosen People together and helped us withstand the attacks both spiritual and physical that has been our lot throughout the ages.

To make sure that no chametz is owned or seen or found during Pesach the conscientious housewife begins her preparations immediately after Purim which takes place a month before the Pesach. Gradually every room, every closet, every cupboard, every pocket is turned out and cleaned until on the night before the Seder the house is ready. Pots and pans, cutlery, china and glassware have all been replaced by utensils specially kept from one year to the next, for the Pesach. How to make sure that ovens, microwaves, gas burners and other kitchen equipment may be made fit for use over Pesach, one must ask a recognized Rabbinical authority. The Torah tells us that Pesach must be celebrated in the spring, (Exodus 13:4). The Jewish calendar is lunar, based on the cycle of the moon around the earth. The moon takes about 29 days and 12 hours to circle the earth. With a year of twelve months, the year is therefore about eleven days short of the solar year which is recorded by the secular calendar, and which is based on the earth circling the sun. To keep both periods synchronized so that Pesach always falls in the spring, 7 times during each period of 19 years an extra month is added so that in every 19-year period, we have a 13-month year 7 times. This extra month is always the month before Pesach and is called the Second Adar.

The Torah tells us that the Korban Pesach, the Paschal Offering, is to be brought on the 14th of Nisan in the afternoon, and that day strictly speaking, is the Feast of Pesach. The Bible calls what we nowadays call Pesach the “Feast of Matzot”. The Feast of Matzot as mentioned above is celebrated on the 16th of the Hebrew month of Nisan, As the Biblical day begins at sunset, the Seder night is on the evening following the 15th of Nisan, which is the beginning of the 16th of Nisan and is when in Beit Hamikdash times the Paschal Offering was eaten. There are therefore, two separate although joined feasts. One the Feast of Pesach that is the 15th of Nisan in which we are to bring the Paschal Offering, which today we cannot do since the destruction of the Beit Hamikdash in Yerushalem, some two thousand years ago. And the Feast of Matzot, which starts on the night of the 15th which is the beginning of the 16th, the Seder night. The Feast of Matzot lasts seven days in Yisrael and eight days in the rest of the world. During this time we are not permitted as mentioned above, to eat any food which contains chametz.

The Torah tells us that the Paschal Offering may not be brought with chametz in our possession. (Exodus 34:25) so today, from the time that the Paschal Offering would have been brought in Beit Hamikdash times, we may not have chametz in our possession. This means that we have to remove all chametz from our houses by the ceremony of Bedikat Chametz. This takes place on the night of the 14th of Nisan that is the evening of the day before the Paschal Offering would have been brought and the night before the Seder night. Any chametz found during the ceremony together with all other chametz in our possession including that left over from breakfast, is burned the following morning.

The three-legged stool of the Jewish year rests on the “Shalosh Regalim,” the three great Feasts of Yisrael which were once occasions for pilgrimage to the Temple in Yerushalem. The festivals map the stages of the ancient Jewish Marriage. The festival of Pesach is the betrothal; Shavuot, which is understood as the date of our marriage with Elohim; and Sukkot, the feast of Tabernacles, celebrates fruition of the marriage covenant; it’s a seven day feast, culminating the marriage feast of the lamb. Pesach is the festival of betrothal; Shavuot is the festival of marriage; Sukkot is the bridal feast of redemption, when the Groom comes back and redeems His bride. Each year we move from betrothal to marriage to consummation. Elohim instructed us to observe the Pesach rites “as a memorial forever” (Exodus 12:14), “That thou mayest remember the day of thy going forth from Mitzraim, all the days of thy life.” (Deut. 16:3) ‘The days of thy life’ refer to this world only, but ‘all the days of thy life’ include the time of Mashiach (ancient rabbinic teaching). The rites were prophetic of Yeshua’s crucifixion for us. In keeping this eternal observance, Yeshua said, “Do this in remembrance of Me” (Luke 22:19, 1 Cor. 11:24). We joyfully do this in remembrance of Yeshua and His fulfilling Elohim’s Covenant with us (Ephesians 3:6).

INVITING GUESTS

When hosting a Seder, it is a good idea to invite guests. The Seder is a celebration of our shared salvation. The Haggadah declares, “Whoever is hungry, let him come and eat! Whoever is needy, let him come and celebrate the Pesach!” Our brothers and sisters are hungry for Torah. Our brothers and sisters are impoverished of the Master’s words and ways. Our homes should be open to anyone and everyone who shows an interest in learning the ways of Torah and the salvation of the Master.

A MEAL FOR CHILDREN

The most important guests at a Seder are the children. The intention of the Seder is to retell the story of Elohim’s salvation to the next generation. If the Seder becomes mundane and they lose interest, then the whole exercise is futile. The Host of the Seder must do everything in his or her power to keep the children engaged and interested as the Seder progresses. Homes with young children should consider telling the Maggid (the story of the Exodus) on a child’s level. The Haggadah tells it in Midrash form, on a Sage’s level, which may not be appropriate for young children. You might consider praying only the first two blessings of Bareich (Grace After Meals) and shortening the Hallel. Introduce games and amusements to keep the children engaged. A reward for finding the Afikomen can be a big incentive to stay at the table!

The meal should be reverent, but don’t forget to have fun!

FAST OF THE FIRSTBORN

In the tenth and final plague inflicted upon Mitzraim, Elohim killed the firstborn in all of Mitzraim. But, as in all the plagues brought upon Mitzraim, the Children of Israel were spared. In the Plague of the Firstborn, not one firstborn who had the blood of the lamb on the doorpost died. To express their gratitude, all firstborn males fast on the day before Pesach. The fathers of firstborn boys under the age of 13 fast in their stead.

Things you will see tonight!

The Seder Table

When the Seder begins, the table should be arranged so that the chief reader (the table Abba) of the table, and in front of the person who conducts the service, place a large platter containing Seder symbols:

1. A plate of three matzahs each of which is covered separately in the folds of a napkin or Afikomen bag.
2. A Seder plate with an egg; A shank bone; horseradish; parsley; and charoset.
3. Copies of this Seder Haggadah for everyone.
4. A large brimming goblet in the center of the table to be filled for the prophet Elijah.
5. An empty cup next to Elijah’s cup to be filled with water for Kos Miriam.
6. Elijah’s decorated chair with fancy cup and pillow.
7. Best linen, best china, best dress cloths. (Or respectable equivalents.)
8. Festive banquet. (any good meal)
9. Invited guests. (open to neighbors and to the poor and needy)
10. Two unlit candles.
11. A bowl of salt water or vinegar.
12. A bowl of plain water for washing.
13. A cup of wine is placed at each plate; each participant should have a cup for wine.
14. An extra bowl and a towel at each table for foot washing, should anyone wish to follow Adonainu Yeshua’s example.
15. Participants:

• · Abba (Father) at each table
• · Emma (Mother) at each table
• · Children (to ask the four question) and play the Four Sons.
• · Reader(s)
• · Each Individual Participates

THE SEDER PLATE
The Seder Plate traditionally is comprised of eight elements:

1. Matzah: three whole pieces of matzah.
2. Z’ROA: Shank bone of a lamb, Symbol of the Pesach sacrifice.
3. BEITZAH: Roasted egg, Symbol of the secondary festival sacrifice.
4. MAROR: Horseradish, Bitter herb, symbolizing the bitterness of slavery. (Exodus 1:13-14).
5. CHAROSET: Mixture of apples, nuts, wine, & spices. It symbolizes the mortar that the slaves made for the bricks in Mitzraim, and is used to lessen the bitter taste of the Maror. (Exodus 1:13-14).
6. KARPAS: Parsley, Symbol of life & springtime. It represents the hyssop used to spread the blood of the lamb on the doorposts of the houses. (Exodus 1:7)
7. CHAZARET: Romaine lettuce, mildly bitter herb symbolizing the sweetness of Mitzraim which turned bitter after time, used in the Hillel Sandwich.(Numbers 9:11).
8.  K’arah: the Seder plate itself.

Semanei Ha’Seder | The Order of the Seder

Beginning at sunset, on the evening which begins the 15th day of Nisan, everyone is enjoined to participate in a Seder meal. The Seder celebrates Israel’s redemption from Mitzraim. Bitter herbs, unleavened bread and the fruit of the vine are enjoyed while the story of the Exodus is retold. In temple times, lamb was eaten. Because there is no temple today, it is forbidden to make a sacrifice. Therefore, lamb is never eaten at a Seder. To do so would be to imply a sacrifice had been made! The Seder meal simultaneously tells the story of the Exodus from Mitzraim and the Last Supper and Passion of the Master. Our Pesach meal is called a Seder, which means “order” in Hebrew, because we go through 14 specific steps as we retell the story of the ancient Hebrews liberation from slavery in Mitzraim. Some people like to begin their Seder by reciting or singing the names of the 14 steps, this will help you keep track of how far away the main course is! Here are the 14 steps of the Seder.

(Sing/Say):

Kiddush (the Bracha over wine) | Kadeish | קַדֵּשׁ

(First Cup)

Ritual hand-washing in preparation for the Seder | Urchatz | וּרְחַץ

Dipping a green vegetable in salt water| Karpas | כַּרְפַּס

Breaking the middle matzah | Yachatz | יַחַץ

Telling the story of Pesach | Maggid | מַגִּיד

(Second Cup)

Ritual hand-washing in preparation for the meal | Rachtza | רָחְצָה

The Bracha over the meal and matzah | Motzi Matzah | מוֹצִיא מַצָּה

Dipping the bitter herb in sweet charoset | Maror | מָרוֹר

Eating a sandwich of matzah and bitter herb | Koreich | כּוֹרֵך

Eating the meal! | Shulchan Oreich | שֻׁלְחָן עוֹרֵך

Finding and eating the Afikomen | Tzafoon | צָפוּן

(Third Cup)

Saying grace after the meal and inviting Elijah the Prophet | Bareich | בָּרֵך

(Fourth Cup)

Singing songs that praise Elohim | Hallel | הַלֵּל

Blowing The Shofar (Optional)

All blessed are You, ADONAI our Elohim, King of the Universe, who has sanctified us by Your commandments and calls us to hear the voice of the Shofar.

The Shofar Master: blows the “Tekiah ha’Gadol” one very long tone.

Blessing the Mashiach (Optional)

All Blessed are You, ADONAI our Elohim, King of the Universe, Who has given us the way of salvation in Mashiach Yeshua.

The Shofar Master: blows the “Teruah” one long and eight short.

BRECHAT HANER | BRACHA THE FEAST CANDLES

As a woman begins the Seder bringing light to the table of Pesach, so it was from the seed of a woman that Mashiach was promised to come, the Seed of Eve, Yeshua came born of a virgin. As the light for the festival of redemption is kindled by the hand of a woman at each table, we remember that our Redeemer, the Light of the World, came into the world through Adonai’s promise to a young woman, (Genesis 3:15).

(The Mother (Emma) of the table lights the candles on their tables, each table needs an Abba and Emma).

Baruch ata Adonai Eloheinu Melech ha’Olam, Asher NatanLlanu et Mitzvotav v’Kidshanu b’Yeishua Mishicheinu Ohr ha’Olam. Anachnu MadlikotNneirot shel Pesach l’Zecher G’ulateinu miavdut.

Blessed are You O ADONAI our Elohim, King of the universe, Who gave us His commandments and sanctified us by Y’shua our Messiah, the light of the world. We kindle the lights of Pesach for a remembrance of our redemption from bondage

The FIRST CUP | The Cup of Sanctification | Kiddush | קידוש

“I Am ADONAI, and I will bring you out from under the burdens of Mitzraim.”

Yeshua prayed, “For their sakes I sanctify Myself, that they themselves also may be sanctified in truth,” (John 17:19).

Kiddush (the bracha over wine) | kadeish | קַדֵּש

“When the hour came, Yeshua and His Apostles reclined at the table. And He said to them, ‘I have eagerly desired to eat this Pesach meal with you before I suffer. For I Tell you I will not eat it again until it finds fulfillment in the Kingdom of Elohim.’ After taking the cup, he gave thanks and said, ‘Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the Kingdom of Elohim is come.’” (Luke 22:14-18).

There are four cups of wine on this night, the first of which we sanctifying this time of honoring Melech Mashiach, who sanctifies us freely in His love. All Biblical celebrations, from Holy Days to weddings, include wine as a symbol of our 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, of joy. In gratitude, let us now raise the cup of salvation and give thanks for the joy that is given to those who are sanctified by the blood of the Lamb and say the Kiddush.

The Sages teach that we sanctify (Kadesh) for Pesach by saying Kiddush (sanctification), which we do on every Shabbat and Yom Tov. Yet on Pesach, Kiddush is over the first of four mandated cups of wine. Those who are slaves or exiles would not be able to obtain wine. In saying this blessing and drinking wine, we assert our freedom and think of those who have been, are, and will be unable to enjoy the fruit of the vine before the great Jubilee of Elohim comes.

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

Baruch Atah Adonai, Eloheinu Melech ha’Olam, Borei P’re ha’Gafen.

Blessed are you Adonai our Elohim, Creator of the Universe, who creates the wine.

Blessed are you Adonai our Elohim, Creator of the Universe, who gave us a heritage that endures through the ages, ever changing and ever meaningful. We thank You for the opportunities for holiness, the obligations of Your commandments, and the happiness of joyful Holy Days. Together we celebrate the Holiday of Matzah, the time of liberation, by reading our sacred stories, remembering the Exodus from Mitzraim, and raising our voices in song. We praise Adonai, who sanctifies the family of Yisrael and the Holy Days.

Blessed are You, O ADONAI, Who has chosen us from all nations and set us apart by Your commandments. In love You have given us specially appointed times for gladness, feasts, and seasons for joy; You have given us this Feast of Unleavened Bread, the time of our freedom, a holy assembly to remember the Exodus from Mitzraim.
Blessed are You, O ADONAI, who sanctifies all of Yisrael and the Feasts of Mashiach.
Blessed are You, O ADONAI our Elohim, Melech of the Universe, Who Creates the Wine.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָֽעוֹלָֽם.

שֶׁהֶֽחֱיָֽנוּ וְקִיְּמָֽנוּ וְהִגִּיעָֽנוּ לַזְּמַן הַזְּה׃‎

Baruch Atah Adonai, Eloheinu Melech ha’Olam,

Shehechiyanu v’key’manu v’higiyanu lazman hazeh.

Blessed are you Adonai our Elohim, Creator of the Universe,

Who has kept us alive, raised us up, and brought us to this happy moment.

‏May our homes be consecrated, O Elohim, by the light of Your countenance,

Shining upon us in Bracha, and bringing us peace!

Blessed be the Elohei and Avinu of Adonainu Yeshua Ha’Mashiach, who has blessed us with every spiritual Bracha in heavenly places in Mashiach, just as He chose us in Him before the foundation of the world, that we should be holy and blameless before him.

We invite you to drink from the first cup and thank Adonai for His work of sanctification wrought through the hands of Ha’Ben, Yeshua and made available to us through His Ruach.

(Drink the first glass of wine!)

BARUCH CHA-NEEM | BLESSING THE CHILDREN

Blessing over sons:

Y’simchah Eloheim k’Ephrieim v’chiM’nashe.

Elohim make you as Ephraim and Manasseh.

Blessing over daughters:

Y’simaech Eloheim k’Sarah Rivkah Rechael v’Lea-ah.

Elohim make you as Sarah, Rebecca, Rachel, and Leah.

Ritual hand-washing in preparation for the Seder | urchatz | וּרְחַץ

According to ancient Jewish practice, hands are washed before the meal. The first hand-washing of the Seder is unusual. The rabbi’s point out that even a child would wonder at least two things: why do we wash without a Bracha 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 growth as human beings. As Believers we have permission to ask questions, even of Elohim, when we see and experience suffering. 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 Bracha, to get us ready for the rituals to come; and then again later, we’ll wash with a Bracha, preparing us for the meal, which Judaism thinks of as a ritual in itself. With this in mind, let us participate in the hand washing ceremony: As you wash your hands, let it be an act of cleansing and dedication, dedicating your hands and all that you do to the service of ADONAI. We must clean hands and pure heart before Adonai.

(In ritual purity, 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, starting with pouring water over your right hand. If the people around your table don’t want to get up to walk all the way over to the sink, you could pass a pitcher and a bowl around so everyone can wash at their seats. Be careful not to spill!)

This is also a good time for a foot washing ceremony as Yeshua washed His disciples’ feet. A pitcher of water and basin and towels we customarily passed around to guests. In Yeshua’s time it was customary for a servant to perform the act of cleansing (washing) upon entering a home. Both hand and feet were washed. At this time Yeshua got up from the Pesach table, wrapped a towel around His waist and wash the feet of His disciples like a household servant.

Yeshua said to them, “The Kings of the Gentiles Adonai it over them; and those who exercise authority over them call themselves ‘Benefactors’. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.” (Luke 22:25-27)

In this act of love and preparation Yeshua was showing His love for those Adonai had given Him as well as showing how we should lead as servants.

Dipping a green vegetable in salt water | karpas | כַּרְפַּס

Pesach, like many of our Holy Days, combines the celebration of an event from Jewish history with recognition of the cycles of nature and Adonai’s calendar. As we remember the liberation from Mitzraim, we also recognize the stirrings of spring and new birth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration. The purpose of the Karpas is, according to some authorities, to arouse the curiosity of the children, prompting them to ask questions, giving us the opportunity of explaining, by reciting the Haggadah, the meaning of the Feast. During the recitation of the Haggadah, discussion of its meaning and its relevance is encouraged. We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most mishpacha use a green vegetable such as parsley or celery, but some from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Pesach time. The green symbolizes life. Whatever symbol of spring and sustenance we are using, we now dip it into salt water, a symbol of the many tears the ancient Yisraelites shed as slaves while suffering the hardships in Mitzraim. If the greens are life, the saltwater is tears, like the collected tears of those in exile and slavery. How tragic that lives are immersed in tears and captivity. May the Eternal set all the captives free by the hand of His Mashiach. Recite Bracha:

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

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

Blessed are you Adonai our Elohim, Creator of the Universe, 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 aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring? Since this is the New Year according to the religious calendar.

(Eat the Karpas and have everyone repeat after you):

“Life without redemption is a life immersed in tears.”

Breaking the middle matzah | yachatz | יַחַץ

Afikomen | the Bread of Heaven

“For the transgression of my people was he stricken,” (Isaiah 53:8).

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 “desert” in Greek. After dinner, the guests will have to hunt for the Afikomen in order to wrap up the meal and win a prize (usually cash) when the Afikomen is redeemed. The hidden bread is then broken and eaten just prior to the 3rd cup of wine. This practice was not part of the observance during the time of Mashiach but was added later to represent the lamb (according to Rabbinic tradition). Early Hebrew believers broke away from the sacrificial system, believing that Yeshua had made a once-for-all sacrifice on the cross, however they still observed Halacha and ate Kosher, went to the Temple at the Hour of Prayer and brought Offerings. They chose to incorporate the Afikomen into the Seder at the same time that Yeshua had said, “do this in remembrance of me.” After the temple was destroyed and with it the sacrificial system in AD 70, Pharisee’s and pre-Rabbinic Jews were provoked with jealousy at the zeal of the early believers and copied the believers’ practice of a lamb-less Pesach by substituting the Afikomen for the lamb. Non-messianic Jews, unknowingly, attest to the Mashiach when they participate in the Afikomen ceremony. The Afikomen is an annual reminder that the Mashiach, the true Pesach Lamb, has already come. The Lamb who was pierced and striped cannot be separated from the festival.

Ancient tradition teaches that the reason why there are three pieces of matzah used on Pesach is because one loaf was used on a daily basis and on Shabbat a double portion was used. The double portion was done as a reminder that during the wandering Hebrews were to save a double portion of the Man-na for the Sabbath when they weren’t allowed to collect Man-na, (Exodus 16:22). In honor of Pesach a third Matzahs was added in order to include all of Yisrael. Traditionally these pieces were called Cohen, Levi and Yisrael. This reminds us of the different roles of Yisrael in biblical times of the Priests (Cohen), The Levites and the Chosen People. In the Brit Chadasha we have Elders, Deacons (Shamash) and the Priesthood of Yeshua’s Body.

The three Matzah under One covering, reminds us of Ha’Av, Ha’Ben and Ruach Ha’Kodesh who make Elohim as Echad. Traditionally the middle Matzah is broken and the larger piece is wrapped in a linen cloth and then ‘buried,’ tucked or hidden away, similar to Yeshua being prepared and wrapped. Later the children will be sent to find it and an adult will redeem it from them. This speaks to us of the Body of Ha’Mashiach, Ha’Ben Elohim, being broken and buried in a grave wrapped in strips of linen later to come forth at the designated time and be discovered by His ‘children’ or disciples. Yeshua was hastily put away before the High Shabbat of the Feast of Unleavened bread began so that the disciples could literal observe Pesach in a new light in Remembrance of Yeshua our Paschal Lamb who had just died to take away the sins of the world, dying once for all. Yeshua is our just desert, He who desires to come and sup with us.

The broken bread is poor man’s bread. One half can be said to represent the first redemption from Mitzraim, which was reversed and so we now have poverty and captivity in the world. The larger half is Afikomen, and it can be said to represent the second redemption which comes at the hands of our Mashiach, which will never be reversed.

We eat matzah in memory of the quick flight of the ancient Jews from Mitzraim. This is another reason they were not allowed to leave any left over Paschal Lamb until the morning to be heated up in its mother’s milk. As slaves, the Hebrew people had 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.

Akedah | The Sacrifice of Yitzchak

Consider the prophetic nature of Adonai asking Avraham to sacrifice His only son the promised Seed, heir to the lineage of Mashiach and how Yeshua the Seh Ha’Elohim (Lamb of Elohim). Both Yitzchak and Yeshua we’re born miraculously and both were “only begotten sons” as Ishmael was not begotten of Avraham’s wife as promised by Adonai. Both were to be sacrified by their fathers at Mount Moriah, both experienced a passionate journey and were to be resurrected on the third day (Genesis 22:5; Hebrews 11:17-19). Both willingly took up the means of his own execution, the tree of sacrifice for Yeshua and the wood for the burnt altar for Yitzchak. Bothe demonstrated that one life can be scarified for another, a ram for Yitzchak and Yeshua for the sins of Humanity.

In the tradition that the three Matza represent the Priests, the Levites and the Yisraelites, the Priests are depicted as being “broken” in this case. Yeshua is our High Priest who was shed with blood made it available for us to access the Holy of Holies made without hands, (Hebrews 3:1; 9: 11-12; 10:11-12,22-23; Isaiah 53). He is the one who was wounded for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him and by His stripes we are healed. The Afikoman ritual has been apart of the Seder since the Second Temple period so it would have been common at Yeshua’s time. The Greek work Aphikomenos is a participle that can mean “he is coming” and therefore for the Essene’s at Yeshua’s time would have had Messianic undertones. As we look back to what they look forward to we can appreciate what they did not see then. Yeshua is the suffering servant Mashiach prophesied to come, who was taken wrapped up and carefully hidden from view, only to be discovered and redeemed at the end of the Seder, at the Third cup, on the Third day He rose.

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

This is the bread of poverty which our ancestors ate in the land of Mitzraim. This is the body of Yeshua who was “broken” for our sins and the chastisement of our peace is upon him.

These days, matzah is a special food and we look forward to eating it on Pesach. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat. This also reminds me of the breaking of the middle wall of division being torn down.

All: “Yes! For he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed,” (Isaiah 53:5).

Leader: See how the matzah is pierced?

All: “Yes! I will pour upon the house of David, even upon the inhabitants of Yerushalem, the spirit of favor and prayer: and they will look upon whom they have pierced and mourn for Him as one mourns for his only son,” (Zechariah 12:10).

Leader:

(Removing and breaking the middle matzah in half)

“Just as the middle piece of the bread of affliction is broken, Mashiach, too, was afflicted and broken. One-half of this matzah is called the Afikomen, that which comes after, the dessert. We wrap it in a white cloth just as Mashiach’s body was wrapped for burial.”

(Wraps the Afikomen in a cloth.)

Leader: “If the children will cover their eyes, I will hide the Afikomen where you cannot find it.”

(So the Leader does. When the leader returns:)

Leader: “Just as I have hidden the Afikomen, so Mashiach was placed in cave, hidden for a time. And just as the Afikomen will return later on to complete our Pesach Seder, so the Mashiach rose from the dead to appear unto many.

(The Leader breaks a piece of matzah from the other half of the middle piece and distributes the remainder among the people at the table.)

Leader: “Let us now share a piece of this unchametzed bread of Pesach.”

Telling the story of Pesach | Maggid | מַגִּיד

(Hold up a piece of Matzah).

This is the simple, poor bread of Affliction that our ancestors ate when they were slaves in the land of Mitzraim. But we are not poor, oppressed slaves anymore. Did our ancestors actually eat matzah while slaves in Mitzraim? Some commentators have said this statement is untrue. Whether the slaves in Mitzraim had time always to raise the dough and eat soft bread is unknown, but matzah is bread of distress at any time. So, in eating it tonight we remember those whose lives are too difficult to have the luxuries of life. We invite the hungry to join our Seder and this is a sign that the world is still in exile and slavery. The generation that wrote this said, ‘Now we are slaves,’ because they were in exile in the Roman Empire. We even have enough to invite others to join us at the Seder. So we declare “All who are hungry come and eat; all who are needy come and celebrate Pesach with us. This year we are here; next year we will be in Yisrael. This year we were slaves; next year we are free.”

(Pour Second Cup of Wine).

The Haggadah doesn’t tell the story of Pesach in a linear fashion. We don’t hear of Moshe being found by the daughter of Par’oh, actually, we don’t hear much of Moshe at all. Instead, we get an impressionistic collection of songs, Images, and stories of both the Exodus from Mitzraim and from Pesach celebrations through the centuries. Some say that minimizing the role of Moshe keeps us focused on the miracles Adonai performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.

The Four by Four Yisrael Trail Through The Haggadah

Therefore, tell the Israelites, “I am the ADONAI.

1. I will bring you out from your enslavement to Mitzraim, I will rescue you from the hard labor they impose, and
2. I will redeem you with an outstretched arm and with great judgments.
3. I will take you to myself for a people, and
4. I will be your Elohim. Then you will know that I am the ADONAI your Elohim, who brought you out from your enslavement to Mitzraim.”

The Sages established the formulation of the Haggadah and the rules of the Seder evening as an educational array to strengthen faith through an unparalleled family experience celebrated in Hebrew homes. In the spirit of the vacations taken during these holy days, we might define the special characteristics of the Seder as “the Four by Four Yisrael Trail,” four cups of wine, four questions, four sons and four expressions of Redemption. It is important to note, however, that this route does not begin on the Seder eve, nor does it end there. The Sages established a preparatory routine of four special Torah readings, leading up to Pesach. The order of these readings points to four essential stages in building the Chosen People:

1. Parashat Shekalim, symbolizing belonging and mutual responsibility as a precondition to establishing the nation.
2. Parashat Zakhor, symbolizing trust in Elohim defending us against outside foes who threaten our survival.
3. Parashat Parah, teaching us about the need to differentiate between the ritually clean (pure) and ritually unclean (impure) in the life of the people as a precondition for a proper society.
4. Parashat ha-Hodesh, symbolizing the destiny of the Chosen People, to uphold the Torah and its commandments.

The four special Torah readings can also be viewed as a detailed didactic response to the four sons mentioned in the Haggadah.

Mah Nishtana | The Four Questions

“On the first night of Pesach, one should introduce some change at the table, so that the children who will notice it may ask, saying: ‘Why is this night different from all other nights?’ And he in turn will reply: ‘This is what happened.’ In what manner, for example, should he introduce a change? He may distribute parched grain or nuts to the children; remove the table from its usual place; snatch the unleavened bread from hand to hand, and so on.  If he has no son, his wife should ask the question; if he has no wife, they should ask one another: ‘why is this night different?’ Even if they are all scholars, If one is alone, he should ask himself: ‘Why is this night different?’” Maimonides, Mishneh Torah 7:1-3

Before telling about the Exodus, the children get to ask four questions to introduce the Story. The formal telling of the story of Pesach 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 Judaism. 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.

מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילוֹת?

Ma nishtana halaila hazeh mikol haleilot?

Why is this night different from all other nights?

The question is central to the telling of the Pesach story and is followed in the traditional Seder with four more that elaborate on the holiday rituals:

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין חָמֵץ וּמַצָּה. הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מַצָּה:

Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.

On all other nights we eat both leavened bread and matzah.

Tonight we only eat matzah.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר:

Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.

On all other nights we eat all kinds of vegetables, but tonight we eat bitter herbs.

שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אֶחָת.
הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעָמִים:

Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.

On all other nights we aren’t expected to dip our vegetables one time.
Tonight we do it twice.

שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין.
הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבִּין:

Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.

On all other nights we eat either sitting normally or reclining. Tonight we recline (or lean).

On most other nights, we allow the news of tragedy in distant places to pass us by. We succumb to compassion fatigue, aware that we cannot possibly respond to every injustice that arises around the world. On this night, we are reminded that our legacy as the descendants of slaves creates in us a different kind of responsibility; we are to protect the stranger because we were strangers in the land of Mitzraim. Let us add a fifth question to this year’s Seder.  Let us ask ourselves,

Aych nishaneh et ha-shanah ha-zot mi-kol ha-shanim?

How can we make this year different from all other years?

This year, this Pesach, let us recommit to that sacred responsibility to protect the stranger, particularly those vulnerable strangers in faraway places whose suffering is so often ignored.

Answering The Questions

The answers to these questions are to be found in the history of the people of Yisrael, which foreshadow Elohim’s plan of redemption for all. BREAD-Captives fleeing have only poor bread to eat. BITTER HERBS-Life is bitter for many in this world. DIPPING-We have the luxury or dipping vegetable while others are hungry and saltwater is like their tears. RECLINING-We are blessed to be able to recline in freedom; may Mashiach grant such freedom to the world. Let us read together a short account of this amazing story. The first person plural “we” is used to underscore the fact that all of us ate the bread of affliction while in Mitzraim, the Kingdom of darkness:

עֲבָדִים הָיִינוּ הָיִינוּ. עַתָּה בְּנֵי חוֹרִין:

Avadim hayinu hayinu. Ata b’nei chorin.

We were slaves to Par’oh in Mitzraim. Now we are free.

We were slaves to Par’oh in Mitzraim, and Adonai took us from there with a strong hand and outstretched arm. Had Adonai not brought our ancestors out of Mitzraim, and then even today we and our children and our grandchildren would still be slaves. Even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Mitzraim. We were treated harshly and we were afflicted with hard labor. We cried out to ADONAI, the Elohim of Avinus, and ADONAI heard our cries and saw our affliction, our toil and oppression. ADONAI brought us out of Mitzraim with a mighty hand, with great terror, signs and wonders. Therefore tonight we recline, in the manner of free men, to remind ourselves that if Elohim had not saved us out of Mitzraim, we would still be slaves. Thanks be to Elohim, through Yeshua Mashiach our Adonai! How abundant are the favors the Almighty has bestowed upon us! And let us all say, Amen. Halleluyah! For all Elohim’s Brachas we give thanks! He has done above and beyond all that we could ask or Imagine. And the greatest miracle of all, the Paschal Lamb, Yeshua, died as atonement for our sins. Thanks be to Elohim, through Yeshua Mashiach our Adonai!

We tell the story again and again. If the world truly understood coming out of captivity and going into freedom, Mashiach would come. If evil were really exposed, if all desired to walk in the light, the light would come. Elohim set us free, but we chose exile again. Likewise all peoples of the world choose exile again and again. Even if we were wise, we would tell it again and again. Blessed are those who experience freedom that is never reversed.

There are many questions. And now we begin to answer. This night is different than all other nights because it is the final hours of Pesach and this is the Feast of Mashiach, Originally begun by the Baal Shem Tov over 3,000 years ago. We as followers of Mashiach know that Mashiach has come and that He is Yeshua, our Redeemer. We celebrate this conclusion of Pesach in a feast of glorifying Melech Mashiach.

We eat unleavened bread because we begin this feast in the final hour of Pesach and in obedience to Elohim, we continue to eat Matzah. We also see in the matzah a picture of purity (Flour and Water) and as a source of physical sustenance that points to our faith trust in Yeshua as our spiritual sustenance.

We eat bitter herbs to recall the bitterness of waiting for redemption and the bitterness of sin that separated us from Elohim, until we came to him in faith trust. We eat dates, figs, grapes and almonds because they are fruits of the land of Israel and as Israel is the resting place of Elohim’s name and the future place of Melech Mashiach’s reign over the Nations, we eat the foods that are associated with Eretz Israel in the Torah.

We dip the Karpas into salt water to remember the sacrifices and tears shed by our People. We dip matzah into bitter herbs to recall the bitterness of waiting for redemption and that it was our sin that separated us from Elohim. We dip matzah into honey after the meal to celebrate the sweetness of Mashiach’s presence among us and in anticipation of the Messianic kingdom.

We eat at leisure because we are celebrating the rest we have in the redemption brought to us by Mashiach Yeshua.

Blessed is the Omnipresent One, blessed be He! Blessed is He who gave the Torah to His people Yisrael, blessed be He! The Torah speaks of four children: One is wise, one is wicked, one is simple and one does not know how to ask.

The Four Children

As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Pesach Seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:

Chakham | What does the wise child say? (Deuteronomy 6:20-21)

The wise child asks, “What are the testimonies and laws which Adonai commanded you?” This son knows how to distinguish between laws and rules and takes an interest in the details of the commandments. The answer to his question is Parashat ha-Hodesh, symbolizing precise detailing of the commandments which relate to the Pesach sacrifice, matzah and chametz. This son is on a level where he can accept the burden of performing the commandments without question.

Rasha | What does the wicked child say? (Exodus 12:26-27)

The wicked child asks, “What does this service mean to you?” To you and not to himself! Because he takes himself out of the community and misses the point, set this child’s teeth on edge and say to him, “It is because of what Adonai did for me in taking me out of Mitzraim.” Me, not him. Had that child been there, he would have been left behind.

This son does not see himself as belonging. Parashat Shekalim is the answer to the wicked son, for the half-shekel paid by every Jew completes that of his fellow. Thus, through this commandment we are taught the fundamental value of mutual responsibility and belonging to the Jewish People. We are our brothers’ keeper.

Tam | What does the simple child say? (Exodus 13:14-15)

The simple child asks, “What is this?” To this child, answer plainly, “With a strong hand Adonai took us out of Mitzraim, where we were slaves.” This son does not understand the need for the commandments in the context of his life. Parashat Parah teaches Believers about an important principle: to distinguish between the ritually clean (or pure) and the ritually unclean (impure) precisely when they are intermingled in the daily life of each of us, and in general to observe the commandments even if the reasons behind them are not at all clear to us, as typified by the ritual of the Red Heifer.

Lo’Yodea | The child who doesn’t know how to ask? (Exodus 13:8)

Help this child ask. This son does not understand why he must belong to the Chosen People, so acquainted with grief. So how shall we begin to explain? Begin with Parashat Zakhor, which teaches us to have faith and trust in Elohim, who delivers us from our enemies that have risen up against us in every generation in an effort to annihilate us, since the time of Amalek in the wilderness, through Purim, until this very day. Start telling the story “It is because of what Elohim did for me in taking me out of Mitzraim.”

Let us pray that this “Israel Trail” lead us to the return of Mashiach, speedily in our day. Do you see yourself in any of these children? At times we all approach different situations like each of these children. How do we relate to each of them? Yeshua said unless we become like children we shall by no means enter the Kingdom of Heaven. One may think that (the discussion of the exodus) must be from the first of the month. The Torah therefore says, `On that day.’ `On that day,’ however, could mean while it is yet daytime; the Torah therefore says, `It is because of this.‘ The expression `because of this‘ can only be said when matzah and maror are placed before you. In the beginning Avinus served idols; but now the Omnipresent One has brought us close to His service, as it is said:

“Joshua said to all the people: Thus said Adonai, the Elohim of Yisrael, `Your fathers used to live on the other side of the river, Terach, the father of Avraham and the father of Nachor, and they served other elohims.”

“And I took your father Avraham from beyond the river, and I led him throughout the whole land of Canaan. I increased his seed and gave him Yitzchak, and to Yitzchak I gave Yaakov and Esau. To Esau I gave Mount Seir to possess it, and Yaakov and his sons went down to Mitzraim.”

Blessed is He who keeps His promise to Yisrael, blessed be He! For the Holy One, blessed be He, calculated the end (of the bondage), in order to do as He had said to Avinu Avraham at the “Covenant between the Portions,” as it is said: “And He said to Avraham, `You shall know that your seed will be strangers in a land that is not theirs, and they will enslave them and make them suffer, for four hundred years. But I shall also judge the nation whom they shall serve, and after that they will come out with great wealth.’”

The Five Rabbis

B’nei Barak was a town near modern Tel Aviv, mentioned in Joshua 19:45. There is a traditional story about five rabbis meeting there during the second Jewish revolt to celebrate Pesach. Five is considered a well-rounded number for Torah learning (such as the five books of the Torah). Some Haggadah’s have commentary that suggests a military interpretation about this Seder with five rabbis. Why were they up all night “telling the Pesach story”? The military interpretation is that they were planning a part of the Jewish revolt. As observed in My People’s Pesach Haggadah, however, there is no evidence for this colorful theory, but the interpretation fit well in the era after Israel’s independence as an inspiring example of Jewish resistance in history. If the military theory is incorrect, it seems the good rabbis were literally up all night dialoguing about the details of the Exodus story.

Rabbi Eleizer’s Pesach-at-Night Midrash

One of the five rabbis was Rabbi Elazar, who was a friend of Rabbi ben Zoma. Zoma was known in the Mishnah as a master of the deeper meaning of texts. Elazar had learned from him a novel interpretation about why the Pesach story was to be told at night.

It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon were reclining at a Seder in B’nei Barak. They were discussing the exodus from Mitzraim all that night, until their students came and told them:

“Our Masters! The time has come for reciting the morning Shema!”

Rabbi Elazar ben Azaryah said: “I am like a man of seventy years old, yet I did not succeed in proving that the exodus from Mitzraim must be mentioned at night-until Ben Zoma explained it: “It is said, `That you may remember the day you left Mitzraim all the days of your life;’ now `the days of your life’ refers to the days, (and the additional word) `all’ indicates the inclusion of the nights!“

It might seem that Deuteronomy 16:3 interpreted literally would call for the story to be told in the day (i.e., the day after the Seder). Deuteronomy 16:3 says to remember the story “all the days of your life.” Zoma taught Elazar that while days would mean daytime, “all the days” includes the traditional night telling at the Seder. Further, “days of your life” means this lifetime, but “all” means even in the world to come. The sages, also, said:

“`The days of your life’ refers to the present-day world; and `all’ indicates the inclusion of the days of Mashiach.”

The Maggid | Telling The Story

Our story starts in ancient times, with Avraham, the first person to have the idea that maybe all those little statues his contemporaries worshiped as Elohims were just statues. The idea of one Adonai, 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 Yaakov’s adopted name, Yisrael. Adonai had made a promise to Avraham 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 Elohim saves us from those who seek to harm us.

(The glass of wine is put down).

In the years the Yisraelites lived in Mitzraim, their numbers grew, and soon the family of Yaakov became the People of Yisrael. Par’oh and the leaders of Mitzraim grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. Mitzraim feared that even as slaves, the Yisraelites might grow strong and rebel. So Par’oh decreed that the Hebrew baby boys should be drowned, to prevent the Hebrews from overthrowing those who had enslaved them. But Adonai heard the cries of the Hebrews. And Elohim brought us out of Mitzraim with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. Adonai brought us out not by angel or messenger, but through Adonai’s own intervention. In this captivity, many have been lost. Millions have perished. But the nation has been saved, blessed is the Eternal.

Moshe was born for such a time as this, delivered from the water, raised as a son of the Par’oh, a prince of Egypt. Once he found out his identity as a Hebrew he struck a man down and had to flee to Yithro a preist of Midian, a descendant of Avraham who taught Moshe the ways of Adonai. While in the wilderness Moshe’s see’s a burning bush and Adonai tells him to return to Egypt and free His people. He goes to Par’oh who was once his brother, Ramses, and says “Let my people go!” Thus begins:

The Ten Plagues

“The returned exiles kept the Pesach on the fourteenth day of the first month. They killed the Paschal Lamb … it was eaten by the Yisraelites who had returned from exile and by all who had joined them and separated themselves from the pollutions of the peoples of the land to seek  ADONAI, the Elohim of Yisrael.” (Ezra 6:20, 21)

The Ten Plagues or as I call them the “Ten Dethronements of the ten high deities of Mitzraim” was an all out social, political and religious war against Mitzraim. The first plague stopped commerce and struck a blow to their belief that the power of the elohims of Mitzraim flowed from the Nile River. Each successive plague removed the power of their deities systematically. In the story of the Haggadah there is a dialogue between Rabbi Akiva, Rabbi Yossi and Rabbi Eliezer whether there were Ten Plagues or, Forty, to Fifty total plagues. For each plague it affected up underlying principalities and deities. If you understand spiritual warfare as Yeshua said if you plan to spoil a house you must first bind the strongman then, its underlings will submit. The idea that Rabbi’s Akiva, Yossi and Eliezer debated was whether Adonai multiplied their woe’s four or five fold per plague or whether it was a literal Ten Plagues. Which ever stance you take, blood in the water, poisoning the drinking water would kill fish, commerce and cause the frogs to come out of the water, cows dying of Anthrax, boils, lice, flies, locust, etcetera… It was an all out war on the beliefs and values of the people of Mitzraim. In the end Mitzraim where defeated in front of Baal T’zefon the elohim of the Canaanites. This is one reason Anakim sought to attack Yisrael rather quickly to re-establish dominance in the region after the ruling power had been upset. So it was important that Joshua lead them in victor as Moshe’s hands were held high by the aide of Aharon and Mariam’s son. The time following the deliverance from Mitzraim is called the “Time (or Season) of our Deliverance.” The plagues were direct assaults on specific deities, mindsets, and principalities in Egypt for example:

1. Blood; The Nile River, the longest in the known world, was worshipped as the bringer of life, so Elohim turned it into blood and all life in it died.
2. Frogs; Heka, their Elohimdess of intelligence, was represented by a frog, so Elohim put them knee-deep in frogs everywhere.
3. Lice; The one thing Mitzraim’s magicians could not produce was lice, so lice covered the people and their animals.
4. Wild Beasts; the Elohim Set, represented by a crocodile, had its own temples and priests, so Elohim sent them beasts.
5. Murrain-Anthrax-Pestilence; their chief Elohim was Apis, a bull, and they also worshipped Osiris, a goat, and Isis, a cow, so Elohim killed the cattle with a plague.
6. Boils; Elohim gave them boils; even their magicians, showing their powerlessness.
7. Hail; Horus, the Falcon sky Elohim, as defeated as Elohim destroyed their crops with great hail and fire.
8. Locusts; The locusts ravished whatever the hail left.
9. Darkness; Ra, the hawk sun-god, was defeated by three days of total darkness that could be felt.
10. Slaying of the First-Born; Elohim’s judgment upon His enemies is always “in kind:” just as the Egyptians would have had all of the Jewish firstborn sons killed, so Elohim killed their firstborn sons; including the firstborn of their cattle.

As they crossed the reed sea (Yom Soof) they went to Mount Sinai to receive the Torah, Laws and Priesthood. Mitzraim needed the Ten Plagues because after each one they were able to come up with other deities to call upon and with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?

“And with a great manifestation,” this refers to the revelation of the Shekhinah, as it is said, “Has any Elohim ever tried to take for himself a nation from the midst of another nation, with trials, signs and wonders, with war and with a strong hand and an outstretched arm, and with great manifestations, like all that Adonai your Elohim, did for you in Mitzraim before your eyes!“

Rabbi Yehudah referred to the ten plagues by the acronyms: DeTzaCh (blood, frogs, lice); ADaSh (beasts, pestilence, boils); BeAChaV (hail, locust, darkness, first-born). A debate arose among Rabbi Yosi, Rabbi Eliezer and Rabbi Akiva and it goes something like this:

Rabbi Yosi the Galilean said, “How do you know that Mitzraim were stricken by ten plagues in Mitzraim, and then were struck by fifty plagues at the sea?” Rabbi Eliezer said, “How do we know that each individual plague which the Holy One, blessed be He, brought upon Mitzraim in Mitzraim consisted of four plagues?” For it is said, “He sent against them His fierce anger, fury, and indignation, and trouble, a discharge of messengers of evil”: `Fury,’ is one; `Indignation,’ makes two; `Trouble,’ makes three; `Discharge of messengers of evil,’ makes four.” Thus you must now say that in Mitzraim they were struck by forty plagues, and at the sea they were stricken by two hundred plagues.” Rabbi Akiva said, “How do we know that each individual plague which the Holy One, blessed be He, brought upon Mitzraim in Mitzraim consisted of five plagues?” For it is said, “He sent against them His fierce anger, fury, and indignation, and trouble, a discharge of messengers of evil”: “His fierce anger,” is one; “fury,” makes two; “indignation,” makes three; “trouble,” makes four; “discharge of messengers of evil,” makes five. Thus you must now say that in Mitzraim they were struck by fifty plagues, and at the sea they were stricken by two hundred and fifty plagues.” How many levels of favors has the Omnipresent One bestowed upon us; If He had brought us out from Mitzraim, and had not carried out judgments against them Dayeinu, it would have been enough for us!

And in this generation, search and demand to know about those who shape the fire of the sun to murder nations and all mankind; for at last those who rise up against us, to annihilate us, make no distinctions of race or belief, but plan to destroy us all, without exception. May the Most Holy, blessed be he, deliver us out of their hand again! May he do again as he did in the past we celebrate; for it is said: “Mitzraim ill-treated us, afflicted us, and laid heavy bondage upon us. And we cried unto Adonai, the Elohim of Our Fathers; Adonai heard our voice, and observed our affliction, our labor, and our oppression; and Adonai brought us forth from Mitzraim, with a strong hand and with an outstretched arm; with terror and with signs and wonders.” “And Adonai brought us forth from Mitzraim,” not by means of an angel, nor by means of a seraph, nor by means of a messenger: but the Most Holy, blessed be he, himself, in his glory; as it is said: And I will pass through the land of Mitzraim this night; and I will smite all the first-born in the land of Mitzraim, both of man and beast; and on all the Elohims of Mitzraim will I execute judgment; I am Adonai.

“And I will pass through the land of Mitzraim,” I myself and not an angel; “and I will smite all the first-born,” I myself, and no seraph; “and on all the Elohims of Mitzraim will I execute judgment,” I myself and not a messenger; “I am Adonai,” I am He and no other.”

As wine drops fall from our fingers, so the plagues fell from the finger of Elohim. So again will the final judgment be like the Ten Plagues, only worse, as the captivity of men and women is ended by a judgment of fire from the finger of Elohim. Blessed are they who serve the Eternal in bringing justice and peace before the finger of Elohim sends final judgment. Blessed are they who have the sign of Mashiach’s blood and as His Talmidim serve and heal the way He did. For all who turn away the afflicted one turn away Mashiach himself. But those who give water to the afflicted one quench the thirst of Mashiach and will in turn drink wine with him.

The removal of each drop indicates the diminishing of our joy due to its cost upon Mitzraim. Each plague is representative of an elohim of Mitzraim, (Exodus 12:12). As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of Mitzraim’ rebelliousness which led to their suffering, for we are all sons and daughters of Adam and Eve, made in the Image of Elohim. 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 Adonai brought down on Mitzraim:

Blood | Dam | דָּם

Frogs | Tzfardeiya | צְפַרְדֵּֽעַ

Lice | Kinim | כִּנִּים

Beasts | Arov | עָרוֹב

Cattle disease | Dever | דֶּֽבֶר

Boils | Dh’chin | שְׁחִין

Hail | Barad | בָּרָד

Locusts | Arbeh | אַרְבֶּה

Darkness | Choshech | חֹֽשֶׁך

Death of the Firstborn | Makat b’Bhorot | מַכַּת בְּכוֹרוֹת

Dayeinu

How much are we indebted for the man favors the Omnipresent conferred on us! He brought us forth from Mitzraim; executed judgment on Mitzraimians and on their Elohims; slew their first gave us their wealth which was ours; divided this for us; caused us to pass through on dry land; plus our oppressors in the midst thereof; supplied us necessaries in the wilderness forty years; gave us manna to eat; gave us the Sabbath; brought us to Mount Sinai; gave us the law; brought us into the of Israel; and built the Holy Temple for us, to our atonement for all our sins. The plagues and the subsequent redemption from Mitzraim are but one example of the care Adonai has shown for His people throughout history. Had Adonai but done any one of these kindnesses, it would have been enough, Dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ:

Ilu hotzi- hotzianu mi-Mitzraim Dayeinu

If Elohim had only taken us out of Mitzraim, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ:

Ilu natan lanu et-ha’Torah Dayeinu

If Elohim had only given us the Torah, that would have been enough!

דַּיֵּנוּ: אִלּוּ נָתַן לָֽנוּ אֶת־הַיֵשׁוּעַ,

Ilu natan lanu et-ha’Yeshua Dayeinu

If Elohim had only given us His Salvation, that would have been enough!

Dayeinu (Song)

Ilu hotzi- hotzianu mi-Mitzraim Dayeinu (X2)

(Chorus) Dai, Dai, Yeinu, Dai, Dai, Yeinu, Dai, Dai, Yeinu, Dayeinu, Dayeinu.

Ilu natan lanu et-ha’Torah Dayeinu (X2)

(Chorus)

Ilu natan lanu et-ha’Shabbat Dayeinu (X2)

(Chorus)

Ilu natan lanu et-ha’Yeshua Dayeinu (X2)

The complete lyrics to the Dayeinu tell the entire story of the Exodus from Mitzraim as a series of miracles Elohim performed for us. Dayeinu also reminds us that each of our lives is the cumulative result of many Brachas, small and large.

The Three Major Pesach Symbols | Shank Bone, Matza, & Marror

We have now told the story of Pesach… but wait! We’re not quite done. There are still some symbols on our Seder plate we haven’t talked about yet. Rabbam Gamaliel taught that in recounting the Pesach story one must be certain to mention three things Shank Bone, Matzah, and Marror (or bitter herbs) hasn’t done Pesach justice.

Z’roa | The Shank-Bone | The Arm Of The Kebes-Lamb

The Shank-Bone is a symbol of the Paschal Lamb, whose blood was sprinkled on the doorposts. Elohim said:

“I will bring judgment on all the Elohims of Mitzraim; I am ADONAI. The blood on your doorposts will be a sign for you on your houses where you are; and when I see the blood, I will pass over you.” (Exodus 12:13)

More than a millennium or two later, John the Baptist saw Yeshua approaching and said,

“Behold, the Lamb of Elohim who takes away the sins of the world.”

All: “We have eaten the matzah to remind us of the haste with which the children of Israel fled Mitzraim. We have tasted the maror to remind us of the bitter slavery they experienced there.”

Leader: (Lifting the bone). “This z’roa bone represents the kebes-lamb whose blood marked the homes of the children of Israel, signifying their obedience to Adonai’s Commands”

The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Beit Hamikdash for the Pesach holiday. The Shank-Bone symbolizes the sacrificial lamb that Elohim told Avraham He himself would provide. It is called the Pesach, from the Hebrew word meaning “to pass over,” because Elohim passed over the houses of our ancestors in Mitzraim when visiting plagues upon our oppressors. As joint-heirs brought into the House of Judah and Adopted sons of Avraham through the sprinkling of blood upon the door posts of our hearts courtesy of Yeshua our Paschal Lamb and Atoning Red Heifer Sacrifice. He became our High Priest after the Order of Melki-tzedek, so we can we partake of this feast as full partners in the One New Man, grafted into the Body of Mashiach. While Yeshua was entering Yerushalem through the Eastern Gate, to praises and the waving of palm leaves, as the anointed Mashiach Ben David, the sacrificial Paschal Lambs entered another gate for four days of inspection, since they had to be without blemish. Similarly Yeshua was questioned by Beit Hamikdash authorities and religious leaders, trying to find fault in Him. Unwittingly, Pilate declared Yeshua fit to be the Paschal Lamb when he said, “I find no fault in Him.” Just as the priests who sacrificed lambs in the Beit Hamikdash would declare, so Yeshua also cried out from the Tree on which He died to give us life “It is finished.” He kept the divine appointment He had made since the foundation of the Eretz of which the Pesach feast continues to testify till this day as an everlasting ordinance.

Matzah | Unleavened Bread

The matzah reminds us that when the Hebrew People were finally free to leave Mitzraim, there was no time to pack or prepare. The Jewish People grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled. We are reminded that Yeshua is the Bread of Life (Matza Chaim) and of the Man-na that sustained Yisrael during the time of Wandering in the Wilderness.

“For seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to ADONAI. Unleavened bread shall be eaten throughout the seven days; and nothing leavened shall be seen among you, nor shall any leaven be seen among you in all your borders. You shall tell your son on that day, saying, “It is because of what ADONAI did for me when I came out of Mitzraim.” Exodus 13:6-8

The “Search for Chametz (Leaven)” is a very meaningful tradition that takes place the day before the Feast of Unleavened Bread, in which Chosen mishpacha symbolically search their house by candlelight for hidden bits of leaven. This can signify allowing the Spirit of Elohim to shed His Light on any hidden leaven (sin) in our lives. We are warned to get rid of the leaven of the Pharisee’s and Sadducee’s, as well as avoid the Doctrine of Balaam and the Ways of Cain.

“Get rid of the old yeast, that you may be a new batch without yeast. For Mashiach, our Paschal Lamb, has been sacrificed. Therefore let us keep the Feast, not with the old yeast, but with bread without yeast.” (1 Corinthians 5:8)

As an act of consecration unto ADONAI, eating unleavened bread for the seven days of Pesach this year, during this feast that is a fast of leaven to see what ADONAI may reveal to you!

Maror | The Bitter Herbs
Bitter Herbs (horseradish) are eaten at Pesach to remind us of the bitterness the people of Yisrael experienced in Mitzraim, and indeed the bitterness of being enslaved to sin and death. The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Mitzraim. We should always be reminded of the sinfulness of the world we live in and the hardships we endured not knowing Mashiach.

“Mitzraim slave masters made their lives bitter with hard labor in brick and mortar and with all kinds of hard work in the fields.” (Exodus 1:14)

Let us give thanks to Elohim: Blessed are You, O ADONAI our Elohim, Melech of the Universe, Who redeemed us from Mitzraim, and allowed us to arrive at this night so that we could eat Matzah and Maror. O ADONAI, Elohim of our forefathers, enable us to experience future Holy Days and feasts in peace; to take joy in the rebuilding of your city; and to be happy in your service. In your honor we will sing a new song that will celebrate our redemption and spiritual liberation. Blessed are you, O ADONAI, Who shall redeem all of Yisrael.

Tonight We Recline

Leader: “On all other nights we sit down, but tonight we eat reclining. The first Pesach was celebrated by a people reclining under a heavy burden, a people enslaved.”

All: “Once we were slaves, but now we are free!”

Leader: “The children of Israel were instructed to eat the Pesach in haste, with their belts fastened, their sticks in their hands, their sandals upon their feet, ready to leave the bondage of Mitzraim at a moments notice! Today we all may recline in liberty rather than hardship, and freely enjoy the Pesach Seder.”

All: Mashiach tells us, “Come unto me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light,” (Matthew 11:28-30).

L’dor Vador | In Every Generation

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

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatza mi’Mitzraim.

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

As the Torah states “when I came out of Mitzraim,” it is personal. Together we celebrate our exodus from Mitzraim, as well as the deliverance of our forefathers in the faith. Ask yourself “how is this Passover my own? Am I truly free from slavery?” The Seder reminds us that it was not only our ancestors whom Adonai redeemed; Adonai redeemed us too along with them. That’s why the Torah says “Adonai brought us out from there in order to lead us to and give us the land promised to our ancestors.”

Baruch Ha’Makom, Baruch Hu! Baruch She’natan Torah Le’amo Yisrael! Baruch Hu!

Blessesd is the Omnipresent, Blessed is He! Blessed is He who gave the Torah to His people Yisrael. Blessed is He!

The SECOND CUP | The Cup of Deliverance (or Salvation) | Maggid | מגיד

“I will deliver you from their bondage.”

“I will bring you out from under the burdens of Mitzraim.”

Yeshua said, “You will know the truth, and the truth will make you free” (John 8:32).

Blessed are you Adonai our Elohim, Creator of the Universe, who redeemed us and Your Chosen People from Mitzraim, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future Holy Days in peace and happiness! The word to bring you out is Natzal means to rescue, to snatch away. Adonai is sure to save His people out of times of trouble.

“For He delivers us from the domain of darkness, and transferred us to the Kingdom of His beloved Son, in whom we have redemptions, the forgiveness of sins.”

(Say the blessing and drink the second cup while reclining on your neighbor to the left).

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

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

Blessed are you Adonai our Elohim, Creator of the Universe, who creates the Wine.

(Drink the second glass of wine!)

Kos Miriam | Miriam’s Cup

Miriam’s cup, you could call it a cup of fresh water in the middle of a feast full of wine. This custom celebrates Miriam’s role in the deliverance from slavery and her help throughout the wandering in the wilderness. An empty cup is placed alongside Elijah’s cup. Each woman at the Seder then pours a bit of his water into the cup, symbolizing Miriam’s life-giving well that followed the wandering Yisraelites. With this custom, we recognize that women are equally integral to the continued survival of the community of Adonai’s Chosen People.

(Raise the empty goblet and say):

Miriam’s cup is filled with water, rather than wine. I invite women of all generations at our Seder table(s) to fill Miriam’s cup with water from their own glasses.

(Pass Miriam’s cup around the table(s)).

Midrash teaches us that a miraculous well (Marim Chaim) accompanied the Hebrews throughout their journey in the desert, providing them with water. Whenever the Israelites would camp they twelve Nesi’im (leaders) of the tribes would sing praises to Adonai and the Rock would gush fort four streams of water. One stream surrounded the Mischkan (Tabernacle), another would surround the encampment the Levites, another would surround all the Israelites and the forth would mark the boundaries of each of the twelve tribes of Yisrael. This well was believed to be given by Adonai to Miriam, the prophetess, to honor her bravery and devotion to the Chosen People. Yeshua is called the Rock and the Source of Life Giving water who came forth from Miriam. Both Miriam and her well was a spiritual oasis in the desert, sources of sustenance and healing. We fill Miriam’s cup with water to honor her role in ensuring the survival of the Hebrew People. Like Miriam, chosen women in all generations have been essential for the continuity of Adonai’s people. As keepers of traditions in the home, women passed down songs and stories, rituals and recipes, from mother to daughter, from generation to generation. Let us each fill the cup of Miriam with water from our own glasses, so that our daughters may continue to draw from the strength and wisdom of our heritage. Women have the distinct honor of bringing the light into the home on Shabbat as Miriam; the mother of Yeshua brought the Living Water and the Light of the World into the world.

(When Miriam’s cup is filled, raise the goblet and say):

We place Miriam’s cup on our Seder table to honor the important role of women have in our lives, tradition and history, whose stories may not be sparingly told. Recite this prayer:

“You abound in Brachas, Elohim, Creator of the universe, who sustains us with living water. May we, like the children of Yisrael leaving Mitzraim, be guarded and nurtured and kept alive in the wilderness, and May You give us wisdom to understand that the journey itself holds the promise of redemption. AMEN.”

Zot Kos Miriam, Kos mayim chayim. Zecher leitziat Mitsrayim.

This is the Cup of Miriam, the cup of living waters, a reminder of our exodus from Egypt.

“Let the one who believes in me drink. Just as the Scriptures says, ‘ From within Him will flow rivers of living water,” (John 7:38).

(Each table take a little time to Midrash amongst yourselves and discuss a woman in your life that has been significant to you, a relationship, a mother, a spouse, a friend, a mentor, etc…)

“And Miriam the prophetess took a timbrel in her hand; and all the women went out after her, with timbrels and with dances. And Miriam sang unto them, Sing unto Adonai, for Adonai is highly exalted; the horse and his rider hath Adonai thrown into the sea.” (Exodus 15:20-21)

Sar Shalom | Prince of Peace

Ki’Yeled yulad Lanu ben niten lanu vat’hi hamisra al shichmo vayikra sh’mo pele ya’etz, el gibor, avi’ad, sar shalom

For a Child is born to us and a son is given unto and the government will be upon HIs shoulder and He will be called Wonderful Counselor, Might Elohim, Eternal Father, Prince of Peace.

Miriam Glorifies Yeshua

When Miriam came to see her cousin Elizabeth she glorified Yeshua as Mashiach saying:

My soul does magnify ADONAI: and my spirit has rejoiced in Elohim my Savior. For he has regarded: the lowliness of his hand-maiden. For behold, from henceforth: all generations shall call me blessed. For He that is mighty has magnified me: and holy is His Name. And His mercy is upon them that fear him: throughout all generations. He has showed strength with His arm: He Has scattered the proud in the Imagination of their hearts. He has put down the mighty from their seat: and has exalted the humble and meek. He has filled the hungry with good things: and the rich he has sent empty away. He remembering His mercy has helped His servant Yisrael: as He promised to our forefathers, Avraham and His seed, forever. Blessed are you, O ADONAI: ADONAI our Elohim of Yisrael. As it was in the beginning, is now and ever shall be: world without end. Amen.

Yeshua came with living water to give. Will you drink of Yeshua’s cup of living water and enjoy eternal life tonight from the gift brought to us through the womb of Miriam.

Here is a poem by Maya Angelou from “On the Pulse of Morning“:

Here, root yourself beside me.
I am that Tree planted by the River.
Which will not be removed.
I, the Rock, I, the River, I, the Tree
I am yours, your passages have been paid.
Lift up your faces, you have a piercing need
For this bright morning dawning for you.
History, despite its wrenching pain.
Cannot be unlived, but if faced
With courage, need not be lived again.

We are to have Streams of Living Water that flow from our bellies, as we are planted by the River of Life, standing as Oaks of Right-justness (righteousness) and not drowned by the Dead Sea and neither Potted-Plants.

Ritual hand-washing in preparation for the meal | rachtza | רָחְצָה

As we now transition from the formal telling of the Pesach 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 Beit Hamikdash.

In the Torah, only the priests of the Temple are commanded to wash, and only before they partake of the sacrificial meal. Today, we have no Temple in Yerushalem, no altar, no priests and no sacrifices. Instead, in our day every home can be a place of worship, like the Temple, every table like an altar, every meal a sanctified experience, and every Jew a priest. And eating, a mechanical biological function can be transformed into an act of worship.

Prior to eating any food or drinking any liquid, we are commanded by our Sages to bless the Almighty who provides us with food and drink. Although it is man who plants and reaps, it is the Almighty’s design that what we plant grows into fruit, vegetables and vegetation that is the basis of all life. The Bracha varies the Bracha for fruit grown on trees, ends with “who creates the fruit of the trees”, while the Bracha for vegetables grown on the ground, ends with “who creates the fruit of the ground.” Food that is neither fruit nor vegetables, such as meat, fish, cheese, eggs etc., and liquids, apart from wine, has their own Bracha, which ends “by whose Word (D’var) all things exist.” Food made of any of the five species of grain such as for example cake or pasta, have their own special Bracha “who creates all kinds of food.”

However, bread is of such importance called “the staff of life” that it has its own Bracha, and ends “who brings forth bread from the earth.” Just as Adam was brought from the earth and Adonai’s Ruach breathed life into Him. Bread is considered such an essential part of all meals that the Sages have decreed that the Bracha on bread includes all the food that we eat in that meal. Wine which is an important part of our lives in that we sanctify the Sabbath and Feasts with wine and is an essential part of the wedding and circumcision services, of all liquids has its own Bracha which does not mention wine, but ends “who has created the fruit of the vine.” Incidentally, the Bracha for grapes from which wine is made is the standard one for fruit of the tree. The Table on which we eat our meals is compared to the Altar in the Beit Hamikdash and we give thanks to the Almighty for providing the meal we eat on it. By eating bread with the meal, we make what we eat into a “proper meal” as it were, as distinct from a snack. In the Beit Hamikdash of old the Priest would wash his hands before eating the Terumah, (the gift of the grain given to the Priest) To stress the importance of this “proper meal,, and to commemorate the action of the priest we also wash our hands, prior to the Bracha we make over the bread. Washing the hands prior to a “proper meal” converts the Bracha over bread into a Bracha over all the individual foods and types of food we eat in that “proper meal.”

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 Bracha).

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.

Blessed are you, Adonai our Elohim, Creator of the Universe, who made us holy through obligations, commanding us to wash our hands.

We wash our hands before eating the meal, beginning with the Brachas for the Bread/Matzah, which is eaten first.

The Bracha over the meal and matzah | Motzi Matzah | מוֹצִיא מַצָּה

Now we eat the bread of affliction, but it is also the bread of the festival. As the matzah is both a sign of hardship and rejoicing, so it is with this world for us.If we are able to recline, to drink, and to eat bread and delicacies tonight, then in one sense we are free. So this is bread of rejoicing. Yet we are not ultimately free but in exile with the world and Mashiach is with us in this exile. So, for now, let us rejoice and eat this bread. Our Mashiach said he fervently desired to eat Pesach with his disciples and he spoke of a cup in the coming kingdom. So let us eat now in anticipation of ultimate freedom for the world

MOTZI (BRACHA FOR BREAD)

Holding up the two and ½ pieces of Matzah from the Seder plate, let us give thanks to Elohim:

Baruch atah Adonai, Eloheinu Melech ha’olam, Ha’motzi le’chem min ha’aretz.

Blessed are You, O ADONAI our Elohim, Melech of the Universe, Who brings forth Bread from out of the Earth

MATZAH (BRACHA FOR MATZAH)

Baruch atah Adonai, Eloheinu Melech ha’olam, Asher kid’shanu b’mitzvotav, v’tzivanu Al achilat matzah.

Blessed are You, O ADONAI our Elohim, Melech of the Universe, Who makes us holy through Your commandments, and has commanded us with the eating of Matzah.

(Eat a portion of Matzah.)

Dipping the bitter herb in sweet charoset | maror | מָרוֹר

Many Par’ohs have risen up to embitter the lives of countless people. In our time the tears of slavery still fall unanswered. The sweet charoset reminds us that the promise of redemption is sweet to those who believe even while in exile and servitude. Let us mix the knowledge of suffering with faith in redemption through our Mashiach by the plan of the Elohim who so loves the world. In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet but doesn’t the sweet mean more when it’s layered over the bitterness?

בָּרוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מָרוֹר:

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

Blessed are you Adonai our Elohim, Creator of the Universe, who made us holy through obligations, commanding us to eat bitter herbs.

Using a piece of Matzah as a spoon, dip into the Maror (horseradish) and eat it, remembering the bitterness of sin and exile from ADONAI.

Is it possible that it was at this juncture that Yeshua handed the Matza with Maror upon it to Judas and said, “The one who dips his hand into the bowl with me will betray me,” (Matt 26:23)?

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

When the Beit Hamikdash stood in Yerushalem, the biggest ritual of them all was eating the lamb offered as the Pesach or Pesach 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 Believers 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 Elohim’s kindness helped relieve the bitterness of slavery. The Sages debated whether we were to eat the Pesach, matzah, and maror separately or together. Hillel took the word “upon” literally and ruled we should eat together. Thus again we eat bitterness and redemption, maror and Pesach, together. While we wait for Mashiach, we know both captivity and freedom.

The Korech is a sandwich, sometimes called a “Hillel sandwich,” in which Charoset and Maror (horseradish or lettuce) are added to the Matzah. Charoset is the mixture of chopped apples, nuts, etc., that reminds us of the mortar the Yisraelites used in building for Par’oh. As a remembrance of the way we ate in the days of the Beit Hamikdash, we now do as Hillel did. He would combine the Paschal Offering, Matzah, and Maror in a sandwich and eat them together, in fulfillment of what it says in the Torah:

“They shall eat it with unleavened bread and bitter herbs.” (Exodus 12:8)

Say this prayer:

Baruch ata Adonai Eloheinu melech ha’olam asher g’alanu v’ga’al et avoteinu mimitzrayim, v’higiyanu halailah hazeh le’echol bo matzah umaror. Ken Adonai eloheinu velohei avoteinu, yagi’einu l’mo’adeinu v’lir’galim acherim haba’im likrateinu l’shalom, s’meichim b’vinyan irecha v’sasim bavodatecha, v’nochal sham min haz’vachim umin hap’sachim asher yagia damam al kir mzbachacha l’ratzon. V’nodeh l’cha shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch ata Adonai, ga’al Yisrael.

We bless you, Adonai our Elohim, ruler of the world, who saved us and our ancestors from Mitzraim and brought us to this night to eat matzah and maror. In the same way, may Adonai our Elohim and Elohim of our ancestors bring us in peace to future Holy Days, and may we be gladdened by the rebuilding of Yerushalem and happy in serving you, and may we be able to eat the Paschal Offering there, according to your will. And may we have the chance to praise you with a new song for saving us and making us free. We bless you, Adonai, who has saved Yisrael.

Korban Pesach | The Passover Offering

The lamb that was slain on Pesach, was to commemorate the passing over the Hebrews and Mitzraim who put their trust in the ADONAI Elohim of the Hebrew people. By applying the blood of the Paschal offering on their doorposts their firstborn sons were able to pass over from death to life, while the unbelieving Egyptians lost their first born sons. Just as the Egyptians threw the sons of the Hebrews into the Nile to stop their growth, spread and prevent Moshienu much like Yeshua when He was a child He had to flee to Egypt because Ruler over Israel at the time sought to have all the first born sons killed once the Magi came and told Him the time of Mashiach was near. Yeshua became the Passover lamb to save the Nation of Yisrael and the World through His shed blood as the Seh Elohim (Lamb of Elohim). If we place the blood of Yeshua on the door post of our hearts the death angel with “pass over” us as well. This is a great time of Deliverance and freedom. If you have not been baptized or circumcised I would recommend waiting until you have made a commitment or certification of your conversion before taking of the Passover meal. Its not for those who have not converted but for us who have it’s a gift of life, all who partake of it will live. There are many miracle provided to the people of Adonai at this time of year. Though our sins and our good deeds (Gemillut Chasadim) are filthy rags before Adonai, Yeshua can make them white as snow, washed with a pure hyssop.

Hin’nei Seh Ha’Elohim ha’Nosei Et’Chatat Ha’Olam

Behold the Lamb of Elohim who takes away the sings of the World

Eating the Meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Adonai’s Pesach | The L’rds Meal

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! At long last! Time to feast on the Pesach Meal, rejoicing in this Season of our Freedom, B’tei’avon! (Good Appetite!)

Baruch Atah Adonai, Eloheinu Melech ha’Olam, Asher Kid’shanu B’mitzvotav Ve’tsivanu al’Achilat Pesach

Blessed Are you Adonai our Elohim King of the Universe Who sanctified us with His command and commanded us to eat the Pesach

Finding and Eating the Afikomen | tzafoon | צָפוּן

At the conclusion of the meal, the children are given an opportunity to find the Afikomen. We come to the “hidden matzah.” As the meal comes to an end, we “ransom” back the hidden matzah from its finder. The playfulness of finding the Afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the Afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives. It is time for the children to search for that which was previously hidden.

(The search for the “hidden matzah,” the meal cannot conclude until the hidden matzah is found. They can be rewarded for their search with little gifts usually money)

Tonight we will eat the matzah after the meal in remembrance of Yeshua’s death for our atonement, but we may also dip the matzah in honey to begin our move from the anticipation of Mashiach to the adoration of Melech Mashiach as we taste the sweetness of the Messianic Age coming when Yeshua will rule and reign from Yerushalem and all the world will live in Peace.

We can see Mashiach hidden in this ritual. The second of three pieces of Matzah was broken, buried and brought forth again; In the same way, the Son of Elohim, His body broken, buried and then brought forth from the earth, to be discovered by his ‘children’ (disciples). The hidden matzah is distributed to each individual at the table. It was at the point after the Pesach meal that Yeshua, took the matzah, made a blessing and passed it out to the disciples.

“When the hour came, Yeshua and his apostles reclined at the table. And he said to them, ‘I have eagerly desired to eat this Pesach with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the Kingdom of Elohim.’ After taking the cup, he gave thanks and said, ‘Take this and divide it among you. For I tell you I will not drink again of the Wine until the Kingdom of Elohim comes.’ And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” (Luke 22.8-20)

May many eyes be opened to ha’Mashiach who was hidden from their plain sight. May Adon, Yeshua, our Rabbeinu, become their Adonai, as they see Him spoken of by Moshe throughout Torah and the Prophets.

On the night he was betrayed, at the time the Afikomen was found he took the Afikomen bread Yeshua gave thanks by saying the Bracha of Ha’Motzi, broke the bread, distributed it, and said, ‘Do this in remembrance of me.‘ And so Yeshua is forever remembered as our Pesach. We thank you, Avinu, for the life and for the knowledge that you made known to us through your servant Yeshua. Yours is the glory forever.

Baruch Attah Adonai Eloheinu, Melech ha-Olam, Ha-Motzi Lechem Min ha-Aretz.

Blessed art Thou, O Adonai our Elohim, Melech of the Universe, Who brings forth Bread from the Earth.

(The Abba of the table who redeemed the Afikomen and distributes pieces of it to all present).

Then He broke the bread, and handed it to His disciples, saying:

“Take and eat, this is my body.”(Matthew 26:26)

You may eat the Afikomen desert now, as you have redeemed it, it is yours to partake of . After partaking of the Afikomen, it is customary to eat nothing else. And Yeshua followed the Brach of Ha’Motzi with the Kiddush Bracha for the third cup.

The Brit Chadasha

Leader: We know the redemption that Yeshua brings to our lives we drink this cup as a remembrance but also looking forward to the future fulfilling of the Brit Chadasha spoken of by Jeremiah:

“See, the days are coming, says the Adonai, when I will make a new covenant with the people of Israel and with the people of Judah: Not like the covenant, which I made with their fathers, on the day when I took them by the hand to be their guide out of the land of Mitzraim; which covenant was broken by them, and I gave them up, says the Adonai. But this is the covenant which I will make with the people of Israel after those days, says the Adonai; I will put my law in their inner parts, writing it in their hearts; and I will be their Elohim, and they will be my people. And no longer will they be teaching every man his neighbor and every man his brother, saying, Get knowledge of the Adonai: for they will all have knowledge of me, from the least of them to the greatest of them, says the Adonai: for they will have my forgiveness for their evil-doing, and their sin will go from my memory for ever.” Jeremiah 31 :31, 34

Giving the Betrothal Contract

This is my covenant with you, to always seek what is best for you.

“Yahweh your Elohim is one, and you shall . . . (Deut 6:4) “Love Yahweh your Elohim with all your heart, with all your soul, and with all your might.” “Love your neighbor ( The commandment called FIRST – Matt 22:38 ) as yourself.” On these two commandments hang all the law and the prophets.- Matt 22:40

Bride’s Acceptance

Today is an annual rehearsal for the betrothal of the Bride to Messiah. At the Pesach Seder we took four cups of wine, representing the four parts of Elohim’s covenant of salvation. Fifty days later, on Shavuot, we take another cup. The Messiah who loved us enough to give His life to redeem us, on this day betrothed us to be His bride.

“Whatever our Lord speaks, we will do and we will listen.” Exodus 24:7

“Thy Maker is thine husband; Yahweh of hosts is His name; and thy Redeemer the Holy One of Israel; The Elohim of the whole earth shall He be called.” Isaiah 54:5

We rehearse the Marriage of the Lamb at the Feast of Tabernacles in the fall. At that time the Ketuvah is signed

Ha’Rachaman, Hu Yanchileinu Yom Shekulo Tov. Ha’Rachaman, Hu Yezakeinu Limot Ha’Mashiach Ul’Chayei ha;Olam ha’Bah.

The Compassionate One! May He make us inhere the day that is completely good. The Compassionate one! May He make us worthy of the days of Mashiach and the life of the world to come.

Migdol Yeshu’ot Malko V’oseh Chesed Limshichu, l’David Ul’Caro Ad’Olam.

Oseh Shalom Bimromav, Hu Ya’aseh Shalom Aleinu V’ad Kol Yisrael Vimru Amen.

He is the a tower of salvation to His King, and He does chesed for His anointed, to David and His Seed forever.

May He who makes peace in His heights make peace upon us and upon all Yisrael, and we say, Amen.

The THIRD CUP | The Cup of Redemption | Birkat Hamazon |ברכת המזון

“I will also redeem you with and outstretched arm and with great judgments.”

Paul writes, “But when the fullness of the time came, Elohim sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons,” (Gal 4:4, 5).

“And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood.’” (Luke 22:20)

Saying grace after the meal and inviting Elijah the Prophet | bareich | בָּרֵך

Birkat Hamazon | Grace After Meals

(Refill everyone’s wine glass).

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

Blessed are you Adonai our Elohim, Creator of the Universe, 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 Adonai, source of food for everyone.

As it says in the Torah; when you have eaten and are satisfied, give praise to your Adonai who has given you this good earth; We praise Adonai for the earth and for its sustenance. Renew our spiritual center in our time; We praise Adonai, who centers us; May the source of peace grant peace to us, to the Chosen People, and to the entire world. Amen.

Blessed are You, O ADONAI our Elohim, Melech of the Universe, Who nourishes the whole world. In Your goodness, with favor, with loving-kindness, and with compassion You give sustenance to all flesh, for Your steadfast love is eternal. You are the Elohim Who nourishes and sustains all beings and prepares food for all the creatures that You have made. Blessed are You, O ADONAI, Who provides food for all. And let us say, “Amen.”

We thank You, O ADONAI our Elohim, because you brought us forth from bondage in Mitzraim, and have given us a Elohimly heritage in Mashiach. We thank You for Your Torah which teaches us, and for the life, favor and kindness You grant us; and for the food with which You feed and sustain us constantly, every day, in every season, and in every hour. For all this, O ADONAI our Elohim, we thank You and bless You. May Your Name be blessed continuously and forever by the mouth of all living things. And let us say, “Amen.”
Have mercy, O ADONAI our Elohim, upon Your people Yisrael, upon Yerushalem Your city, and on Zion the resting place of Your Glory. Remember all of Yisrael for survival, for well-being, for favor and kindness, for life and for peace on this day of the Feast of Unleavened Bread. And let us say, “Amen.”

May the Merciful Elohim reign over us forever. Who allowed The Suffering Servant to make atonement for those who would choose to call upon His name. May the Merciful Elohim send abundant Brachas to this house and upon this table at which we have eaten. May the Merciful Elohim send us Elijah the Prophet to proclaim to us good tidings, salvation and consolations. May He Who makes peace in the highest heavens, may He make peace for us and for all Yisrael. And let us say, “Amen.”

Let us drink from the Third Cup, in remembrance of the Lamb of Elohim who takes away the sin of the world. Recite the Bracha while raising the third glass of wine and recline while drinking.

Baruch Atah Adonai Elohienu Melech ha’Olam, Borae Pre ha’Gaphen. Amain.

Blessed are thou, O Adonai our Elohim, Melech of the Universe, who creates the fruit of the vine. Amen.

Leil Shimurim | A Night That is Guarded

Within the space of a single verse, the Torah twice refers to the night of the Seder as Leil Shimurim, a night that is guarded: It is a night that is guarded by Elohim to take them (Israel) out of Mitzraim, this night remains to Elohim a night that is guarded throughout the generations (Exodus, 12:42). Our Sages offered a number of explanations of this phrase. A night that is guarded: a night of anticipation and waiting, for Elohim guarded and anticipated this night when He would fulfill His Elohim guarded promise to take them out of the land of Mitzraim (Rashi). A night that is guarded: a night that is specially set aside for a two-fold redemption: for Elohim and for His nation. (This explanation is based on the use of the plural shimurim). We see that throughout the period of bondage, it is as if the Shekhinah were also enslaved or withheld in Mitzraim. Moreover, we find that whenever Yisrael went into exile, the Shechinah went with them in their exile (Yalkut Shimoni, Exodus, 210). A night that is guarded: a night that is reserved for the future redemption, A time when Mashiach would fulfill the Pesach offering.

Why is the word Shimurim repeated in this verse? Because on this night, in other times and places, Elohim did great things for the righteous, just as He had done for Yisrael in Mitzraim. On this night He saved Chizkiyahu from Sennacherib and his armies; on this night He saved Chananyah, Misha’el, and Azaryah; on this night He saved Daniel from the lion’s den; and on this night Elijah and Mashiach are made great (Shemot Rabbah 18). This is why the verse ends with the words: It is a night that is guarded for all Yisrael for all their generations. A night that is guarded: a night on which there is protection from harmful elements. For this reason we do not recite the entire Shema and the other prayers asking for Elohim’s protection that are usually said before going to sleep. We read only the first paragraph of Shema because on this night we enjoy special protection from Elohim (Shulchan Aruch, Orach Chayim 481). The Talmud (Pesachim 109b) notes that though we are enjoined to drink four cups of wine at the Seder, and this has a potentially deleterious effect, we may do so because this is a night that is guarded. Ma’aseh Roke’ach notes that he heard of a great Sage who would never lock the doors of his house on this night. He adds that it has become customary to leave the doors open so that we may go out to greet Elijah without delay, for it is written that Yisrael is destined to be redeemed on the night of Pesach. It is a night that has been guarded and reserved for redemption, ever since Creation. Magen Avraham, quoting Maharil, writes that while one should not bolt the doors, he may close them since a person should not rely on a miracle for protection. A night that is guarded: Ibn Ezra writes that this means a night of guarding, of wakefulness, for it is customary to refrain from sleeping so that we might occupy ourselves with praises of Elohim and relate His mighty deeds when He brought us out of Mitzraim.

YAAKOV SPEAKS OF THE COMING OF MASHIACH, A WORD OF TORAH

“And Jacob sent for his sons, and said, Come together, all of you, so that I may give you news of your fate in future times. Come near, O sons of Jacob, and give ear to the words of Israel your father. To you, Judah, will your brothers give praise: your hand will be on the neck of your haters; your father’s sons will go down to the earth before you. Judah is a young lion; like a lion full of meat you have become great, my son; now he takes his rest like a lion stretched out and like an old lion; by whom will his sleep be broken? The rod of authority will not be taken from Judah, and he will not be without a law-giver, till he comes who has the right to it, and the peoples will put themselves under his rule. Knotting his donkeys’ cord to the vine, and his young donkeys to the best vine; washing his robe in wine, and his clothing in the blood of grapes: His eyes will be dark with wine, and his teeth white with milk.”

Navah la’she ha’Tavu’ach la’Kachat Oz, v’Osher, v’Chokhmah, u’Geveruah, v’Hod, v’Hadar, uv’Rakha

Worthy is the Lamb who was slain, to receive power and wealth, and wisdom, and might, and honor, and glory, and blessing!

The FOURTH CUP | The Cup of Restoration & Elijah | Hallel | הלל

“Then I will take you for My people, and I will be your Elohim…”

“See I will send you the prophet Eliyah before the great and dreadful day of ADONAI,” (Malachi 4:5).

“He will go on before, in the spirit and power of Eliyah, to make ready a prepared people,” (Luke 1:17). Later Melech Yeshua spoke of Yochanan, saying, “If you can accept it, he is the Eliyah to come,” (Matthew 11:14).

It was this same Yochanan who, upon seeing Yeshua, cried out, “Look, the Lamb of Elohim,” who takes away the sin of the world” (John 1:29)

The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?” Yeshua replied, “To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.” Then the disciples understood that he was talking to them about John the Baptist. (Matthew 17:10-13)

The fourth cup has to do with Adonai bringing us near to Him and preparing us to meet Him. You can also see how this points to Elijah and the Blessed Hope. We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our Seder.

This cup leads us into the Prophets foretelling of Mashiach and the glorious coming of Mashiach revealed in the Brit Chadasha. Mashiach prophesied to be born into the world from Beth-Lechem.

“And you, Beth-lechem Ephrathah, the least among the families of Judah, out of you one will come to me who is to be ruler in Israel; whose going out has been purposed from time past, from the eternal days,”(Micah 5:2).

MASHIACH AS THE SUFFERING SERVANT FORETOLD (ISAIAH 52-53)

“See, my servant will do well in his undertakings, he will be honored, and lifted up, and be very high. As peoples were surprised at him, And his face was not beautiful, so as to be desired: his face was so changed by disease as to be unlike that of a man, and his form was no longer that of the sons of men.”

“But it was our pain he took, and our diseases were put on him: while to us he seemed as one diseased, on whom Elohim’s punishment had come. But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well.”

“We all went wandering like sheep; going every one of us after his desire; and the Adonai put on him the punishment of us all. Men were cruel to him, but he was gentle and quiet; as a lamb taken to its death, and as a sheep before those who take her wool makes no sound, so he said not a word.”

“They took away from him help and right, and who gave a thought to his fate? For he was cut off from the land of the living: he came to his death for the sin of my people. And they put his body into the earth with sinners, and his last resting-place was with the evildoers, though he had done no wrong, and no deceit was in his mouth.”

Mashiach Revealed As The Word (D’var) Made Flesh (John 1:1-14)

“From the first he was the Word, and the Word was in relation with Elohim and was Elohim. This Word was from the first in relation with Elohim. All things came into existence through him, and without him nothing was. What came into existence in him was life, and the life was the light of men.”

“And the light goes on shining in the dark; it is not overcome by the dark. There was a man sent from Elohim, whose name was John. He came for witness, to give witness about the light, so that all men might have faith through him. He himself was not the light: he was sent to give witness about the light. The true light, which gives light to every man, was then coming into the world.”

“He was in the world, the world that came into being through him, but the world had no knowledge of him. He came to the things which were his and his people did not take him to their hearts.”

“To all those who did so take him, however, he gave the right of becoming children of Elohim–that is, to those who had faith in his name: Whose birth was from Elohim and not from blood, or from an impulse of the flesh and man’s desire.”

“And so the Word became flesh and took a place among us for a time; and we saw his glory–such glory as is given to an only son by his father–saw it to be true and full of grace,”

(Elijah’s Cup is filled, the door is opened, choose a child to look outside the door for Elijah)

It was Yochanan the Mikvahist who said “behold the Lamb (Seh) of Elohim, who takes away the sins of the world.”

According to the Scriptures, a prophet like Elijah will announce the coming of Mashiach. The Suffering Servant was foretold and prophesied about. Traditionally, a place is set for Elijah at the Pesach table, in case he arrives during the Seder. We know that Elijah came in the person of Yochanan (John), who was in the wilderness preparing the way of ADONAI. And when Mashiach came, John announced, “Behold, the Lamb of Elohim!” The tradition of Elijah’s seat at the Pesach table reminds us that the Son of Man is coming again. We must always be prepared to receive Him. Children, quickly go to the door. See if Elijah is coming!!!

(The door is closed)

The prophet Elijah symbolizes the dreams of the Jewish people. Elijah challenged the injustice of the king, and overthrew idol worship. He healed the sick and protected the helpless. At the end of his days on earth, his disciple Elisha had a vision of Elijah carried off to heaven in fiery chariot. The prophet Malachi promised that Elijah return one day to announce the coming of the Mashiach, when the entire world will celebrate universal freedom. Legend relates that Elijah returns to earth each day to carry forward the work of bringing justice and peace. This cup is Elijah’s cup. In setting this cup at our table, we invite Elijah to join us, and we bring his passion for justice into our lives. But the cup is empty. No one has yet stepped forward to fill it. According to Hasidic custom, we pass Elijah’s cup from person to person at the table, each person pouring a little wine into Elijah’s cup from our own cups, until it is filled. In this way we recognize that we must act together, each contributing our best talents and energies, to bring Elijah’s promise to the world. We as at the Pesach Seder have a cup of Elijah, the one who will be the forerunner of Mashiach. We await the second coming of Melech Mashiach to rule and to reign, may we be fortunate to see the coming of the King! To this point, the Cup of Elijah has sat empty on our table. Pass the cup around the table. Everyone should fill the cup from his or her own cup.

Yeshua spoke during that last Pesach supper about His second coming:

“I will not drink of the Wine from now on until that day when  I drink it anew with you in My Father’s Kingdom.”

We now come to the Cup of Praise that marks the coronation of Melech Mashiach. We will stand to show honor to Melech Mashiach.

THE CORONATION OF MASHIACH AS MELECH

“Lift up your heads, O you gates, the King of Glory shall come in. Who is the King of Glory? Who is this King of Glory? The Adonai strong and mighty, the Adonai mighty in battle, the Adonai of Hosts. He is the King of Glory, the Adonai of Hosts,” (Psalm 24:7-10).

“Then shall be brought to pass the saying that is written, “death is swallowed up in victory”. O death, O death, where is your sting? O grave, O grave, where is your victory?”

“But thanks be to Elohim, Who gives us the victory through our Adonai Mashiach Yeshua. If Elohim be for us, who can be against us? Who shall lay anything to the charge of Elohim’s elect? It is Elohim that justifies. Who is he that condemns? It is Mashiach that died, yes rather, that is risen again, Who is at the right hand of Elohim, Who makes intercession for us, Who is at the right hand of Elohim,” (1 Corinthians 15:54-56, Romans 8:31-34).

“Worthy is the lamb that was slain, and has redeemed us to Elohim by His blood, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing! Blessing, and honor, glory, and power, be unto Him that sits upon the throne, and unto the lamb, for ever and ever,” (Revelation 5:12-13).

This cup which is poured out for you is the new covenant in my blood.’ We thank you, Avinu, for the holy Vine of your servant David that you made known to us through your servant Yeshua. Yours is the glory forever.

Let us raise the fourth cup, Elijah’s cup, in anticipation of the Restoration of Yisrael and the soon coming of Mashiach Yeshua, ADONAI, to rule and reign in all the earth.

Baruch Attah Adonai Eloheinu, Melech ha-Olam, Borei P’ri ha-Gafen.

Blessed are You, O ADONAI our Elohim, Melech of the Universe, Who creates the Wine.

Let’s all shout together:  MARANATHA! Bo Y’SHUA! (COME QUICKLY, Come Salvation)

Elijah was a fierce defender of Adonai to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful special occasions, such as a baby’s Brit and the Pesach Seder.

אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,

אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי.

בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ

עִם מָשִֽׁיחַ בֶּן דָּוִד,

עִם מָשִֽׁיחַ בֶּן דָּוִד.

Eliyahu ha’navi
Eliyahu ha’tishbi
Eliyahu, Eliyahu, Eliyahu ha’giladi
Bimheirah b’yameinu, yavo eileinu
Im mashiach ben-David,
Im mashiach ben-David

Elijah the prophet, the returning, the man of Gilad:

Return to us speedily, in our days with Ha’Mashiach, son of David

The FIFTH CUP | The Cup of Justice (Optional)

Some Haggadot include a “fifth” cup in the Seder as an opportunity for additional readings or prayers. This tradition dates back to the early rabbis and commentators, including Alfasi and Maimonides, who discussed this possible addition to the Seder. A Fifth Cup enables us to call attention to a current social justice issue or recognize a recent victory with regards to a prior injustice. This fifth cup could be passed around the table and filled with coins to be donated to Tzedakah. An additional reading with specific hopes or social action goals (like a renewed focus on the homeless or implementation of a new, long-term Tzedakah project) for the coming months can be included at this point.

“They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig-tree, and none shall make them afraid, for the mouth of ADONAI of hosts hath spoken. For let all the peoples walk each one in the name of its Elohim, but we will walk in the name of Adonai our Elohim for ever and ever.”

As wine can serve as a symbol of abundance and luxury, the fifth cup is a perfect opportunity for a discussion on privilege and poverty: Some Believers experience a high degree of privilege. Others are less privileged. A recent study points to 100,000 Jews living below the poverty line in New York City. What are the sources of our privilege? Has your family’s economic status changed over the last few generations? In what ways? What does it mean to experience the Haggadah from a place of privilege? From a place of poverty? All are invited to tell a short story of an ancestor who faced economic hardship, or came up against an economic system that did not acknowledge their humanity.

Singing songs that praise Elohim | hallel | הַלֵּל

“Then I will take you for My people, and I will be your Elohim; and you shall know that I am the ADONAI your Elohim, who brought you out from under the burdens of Mitzraim,” (Exod 6:7).

At Yeshua’s Pesach Seder, He and His disciples sang to the Adonai, as it is written:

“And after a song of praise to Elohim, they went out to the Mountain of Olives.” (Matthew 26:30).

We continue the Coronation of Melech Mashiach by saying the Hallel Psalms. This is the time set aside for singing. Singing songs of salvation and deliverance in Mashiach can be seen as the Coronation of Melech Mashiach. Let us crown Him with many crowns. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya and 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 your crazy Uncle Frank has some parody lyrics about Pesach to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it. The singing of Psalms 113-118, the “Hallel,” at the Pesach feast was done to echo the songs being sung in the Beit Hamikdash during the slaying of the Paschal Lambs. Psalm 118 also was shouted by the crowds welcoming Yeshua into Yerushalem through the Eastern Gate. Psalm 118 would have been the song sung by Yeshua and His disciples at the conclusion of the Seder in the Upper Room: “After singing a hymn, they went out to the Mount Of Olives,” (Matthew 26:30). They would have sung the words, “This is the day ADONAI has made, let us rejoice and be glad in Him,” (Psalm 118:24). In remembrance of Mashiach, let us unite our hearts, joyfully giving thanks to Elohim for the Paschal Lamb who was slain for the forgiveness of our sins, who rescues us from the Mitzraim of sin and death, and who sets us free to become the People of Elohim.

Let us declare together:
From slavery … to freedom
From sorrow … to joy
From mourning … to festivity
From bondage … to redemption
From darkness … to light !!!
HALLELUYAH !!!

(A time of praise and worship in Adoration of Melech Mashiach)

The Song of Songs

It is customary to read the Song of Songs on the first night of Pesach at the end of the Seder. In the Diaspora, where the Seder is repeated on the second night of Pesach, the reading of this book is sometimes spread over the two nights, but it is more common for the whole book to be completed on the first night. In Ashkenazic communities, the Song of Songs is read publicly on Shabbat Chol Ha’Moed, before the reading of the Torah. In some communities it is read from a scroll, hand written on parchment, and the reader recites two Brachas: “Who has commanded us to read the Megillah” and Shehechiyanu, but in many places it is read from a printed book without a Bracha, each person reading it for himself. Not only is there a mention of Par’oh in this book but its contents is symbolic of the four different exiles and Yisrael’s redemption from each one. Ancient scholars tell us that Song of Songs embodies the entire Torah, the story of the exile in Mitzraim, and the redemption of Yisrael from there, as well as from the other oppressors, so that by reading it we are enhancing the mitzvah of recounting the story of the Exodus. Another reason for reading Song of Songs that Pesach is a time of love between Elohim and Yisrael, who entered into a covenant and became betrothed to Him through the Exodus from Mitzraim, (Ezekiel 16).

Ending the Seder and thinking about the future | nirtzah | נִרְצָה

DESIRING THE FUTURE REIGN OF MELECH MASHIACH

Leader: “And I saw a new heaven and a new earth: for the first heaven and the first earth were gone; and there was no more sea. And I saw the holy town, new Yerushalem, coming down out of heaven from Elohim, like a bride made beautiful for her husband. And there came to my ears a great voice out of the high seat, saying, See, the Tent of Elohim is with men, and he will make his living-place with them, and they will be his people, and Elohim himself will be with them, and be their Elohim.”

All: “And he will put an end to all their weeping; and there will be no more death, or sorrow, or crying, or pain; for the first things have come to an end. And he who is seated on the high seat said, See, I make all things new. And he said, Put it in the book; for these words are certain and true.”

Leader: “And he said to me, It is done. I am the First and the Last, the start and the end. I will freely give of the fountain of the water of life to him who is in need. He who overcomes will have these things for his heritage; and I will be his Elohim, and he will be my son.”

All: “And the Spirit and the bride say, Come. And let him who gives ear, say, Come. And let him who is in need come; and let everyone desiring it take of the water of life freely. He who gives witness to these things says, Truly, I come quickly. Even so come, Adonai Yeshua! May the grace of the Adonai Yeshua be with us all!” (Revelation 21-22)

Anticipating Mashiach’s Soon Return

Leader: “The Chafetz Chaim instructs us in how we should wait for the Mashiach’s coming. May we embrace these words and do them and may we be worthy to be those who welcome our coming king!”

All: “Thank You for this love Adonai. Thank You for the nail pierced Hands. Wash me in Your cleansing flow. Now all I know YOur forgiveness and embrace. It is incumbent to await the coming of Mashiach every single day and all day long. It is not enough to believe in the coming of Mashiach, but each day one must await his coming. Furthermore, it is not enough to await his coming every day, but it is to be in the manner of our prayer ‘we await Your salvation all the day,’ that is, to await and expect it every day, and all day long, literally every moment!”

“Pray for the peace of Yerushalem; may they whose love is given to you do well,” (Psalms 122:6).

As the tradition says, “Ha’Shatah ha’kha; I’shanah ha’baah b’arah d’Yisrael,” This year we celebrate here, but the next year we hope to celebrate in the land of Yisrael.” And as another tradition says, “Ubi libertas, ibi patria,” where there is liberty that is my country. That is my Yisrael. For this year, not only we but all men are slaves and aliens: next year we hope that all men shall be free. This year, all men not in Yisrael eat as aliens in a land not wholly theirs,’ we hope all men will celebrate in “the land of Yisrael,” that is, in a world made one and a world made free by Mashiach’s return. And now we make an appeal to Elohim, an appeal that until the middle of the 20th Century of the Common Era was something that we could only hope for in the distant and almost unimaginable future; an appeal that for so many generations living for so long in the Diaspora was only a dream, a heartfelt dream but only a dream. And now after two thousand years, is within our grasp. We say NEXT YEAR IN YERUSHALEM! In Eretz Yisrael we say NEXT YEAR IN THE REBUILT YERUSHALEM! Considering Yerushalem still not completely rebuilt until the Holy Beit Hamikdash once more stands proudly at its center when we will once again be able to celebrate the Pesach as we are commanded to in all its glory wonder and happiness. The Yerushalem yearned for by our parents, grandparents, their grandparents, and their grandparents-grandparents, for eighty generations. The Psalmist mourns by the waters of Babylon, There we sat down and wept when we remembered Zion.

“On its willow trees we hung our harps. How shall we sing Adonais song in a foreign land? If I forget thee, O Yerushalem, let my right hand forget its cunning Let my tongue cleave to the roof of my mouth if I remember thee not If I set not Yerushalem above my chief of joy,” (Psalm 137).

There are two Yerushalems’, the earthly city capital of Yisrael, and its heavenly counterpart (Ta’anith 5a) which is alive in our minds and dreams; The earthly thriving bustling modern city with its Synagogues, Yeshivot, the Knesset building, seat of the government, its’ motor cars and buses, its’ markets and malls and shops its’ stores, its’ supermarkets with escalators and lifts, banks, schools, university and all the trappings of a modern city.

During the most bitter times in Jewish history The Roman destruction of Yerushalem and expulsion of the Believers, the Byzantine persecutions, the crusades during which Christians could not wait to go in to the Holy Land to kill “infidels” when the Jewish “infidels” in their eyes were in every town and village in Europe, and when they did get to Yerushalem, murdered every Jew they could find; The Expulsion from Spain and the murderous Inquisition; The blood libels throughout the ages (even to the present day) where Believers were unbelievably and absurdly accused of using the blood of Mashiachian children in the making of Matzah; The pogroms in Russia, Poland and in every other country in Europe; Pogroms, oppressions, and blood libels in Muslim lands. The forced conversions to Christianity and Islam and finally the hideous and unspeakable, unbelievable, and still impossible to understand, murderous Holocaust by Germany and its many collaborators; And now the canard call for Jihad by Muslims which is believed by millions, that Believers have no connection to Yerushalem and that the Beit Hamikdash never stood there, although Yerushalem is mentioned in the scriptures some 700 times, and wept over for millennia.

In all this time the concept, and the vision, and the idea, of the ‘Heavenly Yerushalem’. The Heavenly Yerushalem yearned for by so many of our forefathers sustaining them for millennia, forever optimistic, the symbol of the Believers relationship with the Creator, the pinnacle of our religious fervor; The dream of our future; The Place of the Holy Beit Hamikdash; The Place to which we turn in our daily prayers; The Place at the centre of our Jewish aspirations, the Place where by Avraham’s submitting himself to Elohim made the world aware of the heinousness of the crime of human sacrifice; and The Place of Yaakov’s dream The Place from which the word of Elohim went out to the world,

“Come ye and let us go up to the mountain of Adonai, to the house of the Elohim of Yaakov, and He will teach us His ways and we will walk in His paths for out of Zion will go the Torah and the word of Adonai from Yerushalem,” (Isaiah 2:3).

No other Place is regarded by any people as is Yerushalem by Believers. During all this time the Jewish Nation’s prayer was for salvation and the vision of “Next Year in Yerushalem.” Now from all parts of the world in a relatively few hours the Jew can make a pilgrimage to the Holy Land and to the centre of the world, Yerushalem. But, and there is nearly always a but, those fortunate enough to live in Eretz Yisrael and those even more fortunate to have the privilege of living in the Holy City, the Holiness is not complete. They say “Next year in the rebuilt Yerushalem”. Believers still yearn for the completion of the prophecy so that we may once again celebrate Pesach in the Holy City as it should be.

There is a well documented story in the Talmud (Makkot 24b) featuring the famous Rabbi Akiva. He was traveling to Yerushalem with Rabbi Yehoshua and Rabbi Eliezer ben Azariyah two of his colleagues who we have met earlier in the Haggadah in B’nei Brak who were with Rabbi Akiva when their pupils came and reminded them that it was time to say the Kriyath Sh’ma. Stopping on Mount Scopus they looked towards the ruins of the Beit Hamikdash and saw foxes running around in the ruins. Rabbi Akiva’s companions burst into tears at the sight while he laughed with joy.

“Why are you so happy” asked his companions He told them that just as the prophets foretold the destruction of Yerushalem so had they foretold the rebuilding of it. Now the destruction has come to pass so will its rebuilding,” (Zech 8).

We are told by our sages never to forget the fact that Yerushalem is not yet complete. And one of the ways we do this as strangely enough at a wedding one of the happiest highlights of Jewish life. In the midst of this happiness and joy at the joining of two souls and the establishment and founding of another Jewish family in the long line of Jewish continuity, the bridegroom breaks a glass under the Chupah. This strange-seeming custom is to remind us that our happiness is not complete and is tinged with our sadness for the destruction of Yerushalem.

We have been blessed to experience this Pesach Seder, and now may we go forth from here to be a Bracha.

O ADONAI, quickly bring all Your children to Zion, and let  our hearts overflow with excitement, with joy and with song, as we welcome Mashiach to the City of the Great Melech.

Then we shall say,

“Baruch Ha’Ba Ba’Shem Adonai!”

“Blessed be he who comes in the Name of ADONAI!” (Matthew 23:39)

Avinu, we look to Yerushalem for the end of all our captivity and the freedom of your kingdom. May the mourners be comforted. May the hungry be filled. May the pure in heart see you. Bless the meek and oppressed, the crushed in spirit, and the poor. Let the last be first and exalt the servant of all. Bring to us the life that is from above and may we, in Yeshua, be with you always in a Renewed Yerushalem and a Renewed Earth. Amen, come, Maranatha! Bo Adonai Yeshua.

Our Seder is over, according to Chosen 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 Elohim brings health and healing to Yisrael and all the people of the world, especially those impacted by natural tragedy and war. With Chosen People around the world, we end our Pesach Seder tonight with this declaration:

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם:

L’shana haba-ah biy’rushalayim

NEXT YEAR IN YERUSHALEM!

L’shana haba-ah biy’rushalayim

L’shana haba-ah biy’rushalayim, L’shana haba-ah biy’rushalayim,

L’shana haba-ah biy’rushalayim, L’shana haba-ah biy’rushalayim,

L’shana haba-ah biy’rushalayim, L’shana haba-ah biy’rushalayim,

L’shana haba-ah biy’rushalayim, L’shana haba-ah biy’rushalayim,

BIRKAT KOHANIM | Aaronic Benediction

Yevarecha Adonai veyish marechah.

Yaer Adonai panav alechah veyuchunechah.

Yisah Adonai panav alechah veyasem lechah shalom.

B’Shem Y’shua haMashiach, Sar haShalom Shalom. Amaen.

Adonai bless you and keep you.

Adonai make His face to shine upon you and be gracious Unto you.

Adonai lift up His countenance upon you and give you peace.

In the name of the Prince of Peace, Y’shua the Messiah. Amen.

Chag Ha’Matzot | The Feast of Unleavened Bread

Why do we eat unleavened bread for seven days? According to Jewish tradition its to commemorate the original Exodus from Mitzraim. Since they weren’t allowed to let the dough rise on their bread or to allow their to be any left over meat to be warmed up in milk in the morning we commemorate this trip by making it apart of our lives and in every generation reliving the Exodus but purging our homes of Leaven and going without it so we can remember what the bread of affliction tastes like. And though it may seem a special treat and unique time of year, we should remember for ourselves what slavery and suffering is like and seek to end it in our generations. Rav Shaul admonishes to purge out the old leaven and to keep the Pesach feast. We should remember that our Paschal lamb was without spot or blemish and without leaven, his body did not suffer corruption and was not allowed to decompose. Though our bodies return to dust we now have a heavenly hope in Mashiach. Keeping the leaven out for seven days, removing it from our dwellings and not allowing it in is symbolic of the purge of sin we must do in our lives and a reminder to remove doctrines of men that can weigh us down and focus Adonai’s redemption.

Yeshua Our First Fruits

On Nisan 16, when Israel emerged from the Red Sea, this emergence was a shadow of the fulfillment of the day of First fruits (Lev. 23:9-14). This was the first of Elohim’s people to emerge from sin (Mitzraim). It was fulfilled 1,478 years later on Nisan 16 when Yeshua was resurrected and ascended to heaven as our high priest, the first fruits of the resurrection, (John 20:17). The Feast of First Fruits is kept today that is why many observe the Meal of Pesach on Nisan 15^th and again have a festival meal on Nisan 16^th to commemorate the First Fruit offering, this also starts the count of the Omer until Shavuot (Pentecost).

Counting the Omer

The Omer refers to the forty-nine day period between the second night of Pesach (Pesach) and the holiday of Shavuot. This period marks the beginning of the barley harvest when, in ancient times, Believers would bring the first sheaves to the Beit Hamikdash as a means of thanking Elohim for the harvest. The word Omer literally means “sheaf” and refers to these early offerings. The Torah itself dictates the counting of the seven weeks following Pesach:

“You shall count from the eve of the second day of Pesach, when an Omer of grain is to be brought as an offering, seven complete weeks. The day after the seventh week of your counting will make fifty days, and you shall present a new meal offering to Elohim,” (Leviticus 23:15-16).

In its biblical context, this counting appears only to connect the first grain offering to the offering made at the peak of the harvest. As the holiday of Shavuot became associated with the giving of the Torah, and not only with a celebration of agricultural bounty, the Omer period began to symbolize the thematic link between Pesach and Shavuot. While Pesach celebrates the initial liberation of the Chosen People from slavery in Mitzraim, Shavuot marks the culmination of the process of liberation, when the Believers became an autonomous community with their own laws and standards. Counting up to Shavuot reminds us of this process of moving from a slave mentality to a more liberated one.

The counting of the Omer begins on the second night of Pesach. In the Diaspora the count is generally integrated into the second Seder. The Omer is counted each evening after sundown. The counting of the Omer is generally appended to the end of Ma’ariv (evening service), as well.

One stands when counting the Omer, and begins by reciting the following Bracha:

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’Omer.

Blessed are you, Adonai our Elohim, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the Omer.

After the Bracha, one recites the appropriate day of the count. For example:

Hayom yom echad la’Omer

Today is the first day of the Omer.

After the first six days, one also includes the number of weeks that one has counted. For example:

Hayom sh’losha asar yom, she’hem shavuah echad v’shisha yamim la’Omer

Today is thirteen days, which is one week and six days of the Omer

The inclusion of both the day (thirteen) and the week (one week and six days) stems from a rabbinic argument about whether the Torah mandates counting days or weeks. On the one hand, the biblical text instructs, “you shall count fifty days;” on the other hand, the text also says to “count…. seven complete weeks.” The compromise position, manifested in the ritual, is to count both days and weeks. The Bracha for counting the Omer, as well as the language for each day of counting appears in most prayer books at the end of the text for the evening service. Because the Bracha should precede the counting (and not the other way around), many Believers will not say what day of the Omer it is until after the ritual counting. Thus, the reminder about what day to count is often phrased as “yesterday was the fifth day of the Omer.”

Many people precede the counting of the Omer with a meditation that states one’s intention to fulfill the commandment. This meditation serves to focus the individual on the task at hand and to remind them of the biblical basis of the commandment:

Hineni muchan um’zuman l’kayem mitzvat aseh shel s’firat ha’Omer k’mo shekatuv baTorah: Us’fartem lakhem mEmaharat hashabbat miyom havi’echem et Omer hat’nufa, sheva shabbatot t’mimot tihiyenah. Ad mEmaharat hashabbat hash’vi’it tisp’ru chamishim yom.

Behold, I am ready and prepared to fulfill the mitzvah of counting the Omer, as it says in the Torah: You shall count from the eve of the second day of Pesach, when an Omer of grain is to be brought as an offering, seven complete weeks. The day after the seventh week of your counting will make fifty days.

One rabbinic debate considers whether there is one cohesive mitzvah to count seven weeks and fifty days or whether each night of counting constitutes a separate mitzvah. This debate would seem immaterial, if not for the proscription against reciting a Bracha “in vain,” that is, not for the purpose of doing a mitzvah. If there is a separate mitzvah to count each night, then forgetting one night would have no effect on one’s ability to count subsequent nights. If, however, there is one collective mitzvah to count the entire period, then missing one night disrupts the entire count. The rabbis effectively split the difference, and conclude that a person who forgets to count the Omer on a particular night may count the next morning without reciting a Bracha, and then may continue counting as usual with a Bracha that night.

Seudat Mashiach | The Seventh Day of Feast

“Stand still and see Adonai Yeshua”

This is the sixth day of counting the Omer. This is a Holy Day, to be observed like a Sabbath. It is an appointment with Elohim: a sacred rehearsal must be included; a public worship service to rehearse historic past and prophetic future acts of Elohim. It is the last of seven days wherein no leaven is allowed, and unleavened breads are required eating. It is an ordinance, one of the three kinds of Torah commandments (judgments, ordinances, and statutes): ordinances are physical performances to show spiritual truths.

“Adonai’s appointed times (moedim) which you shall proclaim as sacred rehearsals, My appointed times are these,” (1 Corinthians 10:1-2).

“When both (silver trumpets) are blown, the entire congregation shall gather themselves to you at the doorway of the tent of appointment,” (Moedim), (Numbers 10:3).

“Now this day will be a memorial to you, and you shall celebrate it as a feast to Adonai; throughout your generations you are to celebrate it as a permanent ordinance. Seven days you shall eat unleavened breads, but on the First Day you shall remove leaven from your houses; for whoever eats anything leavened from the First until the Seventh Day, that person shall be cut off from Israel. On the First Day you shall have a sacred rehearsal, and another sacred rehearsal (Mikre Chodesh) on the Seventh Day; no work shall be done on them, except what must be eaten by every person that alone may be prepared by you. You shall also observe the Feast of Unleavened Breads (Hag ha’Matzot), for on this very day I brought your hosts out of the land of Mitzraim; therefore you shall observe this day throughout your generations as a permanent ordinance (Hukkah),” (Exodus 12:14-17).

Seudat Mashiach Bracha | Meal Of Messiah Blessing

(Observed as a feast by some on the final night of Pesach)

Baruch ata Adonai, Eloheinu Melech ha’olam, Asher Bachar Manu Mikol’am, V’rom’manu, Mikollashon, V’kid’shanu b’mitzvotav. Va’titen Lanu Adonai Eloheinu b’Ahava, moedim I’Simcha, Chagim uz’Manim I’Sason. Et Yom Seudat Mashiach ha’Zeh, z’Man Cheiruteinu, Mikra Kodesh, Zecher Melech Ha Mashiach. Ki Vanu Vacharta, V’otanu Kidashta Mikol ha’Amim. U’mo’adei Kodsheh’cha b’Simcha uv’Sason hin’Chaltanu. Baruch ata Adonai m’kadesh Yisrael v’ha-z’manim.

Blessed are You, O ADONAI our Elohim, Melech of the Universe, who has called us for service from among the peoples of the world, sanctifying our lives with Your commandments. In love, you have given us festivals for rejoicing and seasons of celebration, this day of Seudat ashiach, the time of our freedom, a commemoration of Melech Mashiach. Praised are You, Adonai, our Elohim, who gave us this joyful heritage and who sanctifies Israel and the festivals.

Additional Readings/Songs

“After singing a hymn, they went out to the Mount of Olives” (Matt 26:30).

Dayeinu

Dai day-ienu, dai day-ienu, dai day-ienu,

Dayeinu, Dayeinu, Dayeinu.

Dai day-ienu, dai day-ienu, dai day-ienu,

Dayeinu, Dayeinu, Dayeinu.

Dayeinu (Traditional)

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

Ilu hotzi- hotzianu, Hotzianu mi-Mitzraim, Hotzianu mi-Mitzraim, Dayeinu, Dayeinu.

(Chorus) Dai, dai, yenu (3x) Dayeinu Dayeinu.

Ilu natan natan lanu, natan lanu et haShabbat, Natan lanu et haShabbat,

Ilu natan natan lanu, natan lanu et haShabbat, Natan lanu et haShabbat, Dayeinu.

(Chorus)

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

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

(Chorus)

Ilu natan natan lanu, Natan lanu Et ha’Yeshua, Natan Lanu Et Ha’Yeshua

Ilu natan natan lanu, Natan lanu Et ha’Yeshua, Natan Lanu Et Ha’Yeshua

Dayeinu

Dayenu (Sufficient) Song (Alternate)

Illu hotzi, hotzianu, Hotzianu mimitzrayim, Hotzianu mimitzrayim, Daiyenu!

Dai-dai-yenu… Daiyenu, Daiyenu!

Illu natan, natan lanu, Natan lanu et HaShabbat, Natan lanu et haShabbat, Daiyenu!

Illu natan, natan lanu, Natan lanu et HaTorah, Natan lanu et HaTorah, Daiyenu!

Illu natan, natan lanu, Natan lanu et Mashiach, Natan lanu et Mashiach, Daiyenu!

If He brought, brought us Brought us out of Mitzraim, Brought us out of Mitzraim, It would have been sufficient!, It would have been sufficient!

If He had given, given us, Given us the Sabbath, Given us the Sabbath, It would have been sufficient!

If He had given, given us, Given us the Torah, Given us the Torah, It would have been sufficient!

If He had given, given us, Given us Messiah, Given us Messiah, It would have been sufficient!

El Shaddai)

El Shaddai, El Shaddai, El Elyonna Adonai.

Age to Age You are still the same, By the power of The Name.

El Shaddai, El Shaddai, Erkahmkana Adonai.

We will praise and life You high, El Shaddai. (Repeat)

Deliverance

(Hook) Deliverance, Deliverance, In bondage we were slaves

Deliverance, Deliverance, By Elohim’s right hand He saves

(Verse 1) Adonai is our strength and our song He has broken us free

The horses and riders are gone They have drowned in the sea

With a breath from His lips The waters were raised

Our Adonai is a warrior His Name will be praised

(Verse 2) Our Pesach Lamb has been slain He’s spared us our lives

His blood on our doorpost He gave He was our sacrifice

And on the third day He was raised from the dead

Where once He wore thorns now a crown on His head

(Bridge) We once were rejected Now we’re received

We once were rebellious Now we’re redeemed

We once were resistant Now we rejoice

Listening for the sound of His voice

Dayeinu (Full Version)

(“Altogether, the Dayeinu passage lists fifteen good things which Elohim did Yisrael. They are symbolic of the fifteen steps in the Beit Hamikdash of Yerushalem which led from the women’s section to the men’s section. They also symbolize the fifteen Psalms (Shir Hamaalot) which David sang at the time that he came to dig the foundations of the Holy Beit Hamikdash in Yerushalem.”, Rabbi David Abudarham)

If Adonai had taken us out of Mitzraim,

And not judged Mitzraim,

That would have been enough.

If Adonai had judged Mitzraim,

And not done the same to their Elohims,

That would have been enough.

If Adonai had judged Mitzraim Elohims,

And not enacted the plague of the death of the first born,

That would have been enough.

If Adonai had enacted the plague of the death of the first born,

And not given us the spoils,

That would have been enough.

If Adonai had given us the spoils,

And not split the Red Sea,

That would have been enough.

If Adonai had split the Red Sea,

And not helped us pass through the middle,

That would have been enough.

If Adonai had helped us pass through the middle of the Red Sea,

And not closed it over our pursuers,

That would have been enough.

If Adonai had closed the sea over our pursuers,

And not kept us going through our 40 years of wandering in the desert,

That would have been enough.

If Adonai had kept us going through our 40 years of wandering in the desert,

And not fed us manna,

That would have been enough.

If Adonai had fed us manna,

And not given us Shabbat for rest,

That would have been enough.

If Adonai had given us Shabbat,

And not brought us to Mount Sinai,

That would have been enough.

If Adonai had brought us to Mount Sinai,

And not given us the Torah,

That would have been enough.

If Adonai had given us the Torah,

And not let us enter the promised land of Yisrael,

That would have been enough.

If Adonai let us enter the promised land of Yisrael,

And not built the Beit Hamikdash for us,

That would have been enough!

If through Jesus, we received eternal salvation

And received His Holy Spirit

That would have been enough!

If Had He given us His Holy Spirit

And not bestowed us with the fruit of the Spirit

That would have been enough!

If Had He bestowed us with the fruit of the Spirit

And not given us His peace.

That would have been enough!

“They sang the song of Moshe, the servant of Elohim, and the song of the Lamb,” (Revelations 15:3).

Song of Moshe

And they sing the song of Moshe

The servant of Elohim and the song of the Lamb

Saying great, great and marvelous

Are Your works, Adonai Elohei Almighty

Just and true are Your ways Adonai, King of the saints, Who shall not fear You O Adonai,

(Chorus)

Halleluyah, O Halleluyah, Halleluyah, O Halleluyah

Days of Elijah

These are the days of Elijah, Declaring the Word of Adonai
And these are the days of Your, Servant Moshe, Righteousness being restored
And though these are days of, Great trials, Of famine and darkness and sword
Still we are the voice in the desert crying, Prepare ye the way of Adonai

(Chorus) Behold He comes riding on the clouds, Shining like the sun at the trumpet call
Lift your voice it’s the Year of Jubilee, Out of Zion’s hill salvation comes

And these are the days of Ezekiel, The dry bones becoming as flesh
And these are the days of, Your servant David, Rebuilding a temple of praise
And these are the days of the harvest, The fields are as Caucasian in Your world
And we are the laborers in Your vineyard, Declaring the Word of Adonai

(Chorus)

L’shanah haba’a Birushalayim!

L’shanah haba’a Birushalayim!

L’shanah haba’a Birushalayim!

L’shanah haba’a Birushalayim!

Birushalayim! (repeat)

Next year in Yerushalem!

Next year in Yerushalem!

Next year in Yerushalem!

In Yerushalem! (repeat)

Baruch Ha Shem Adonai

Who am I to be part of Your people, the ones that are called by Your Name?

Could I be chosen as one of Your own, could it be that our blood is the same?

How can a stranger a remnant of nations, Belong to this royal line?

You showed Your grace when the branches were broken and I grafted in to the vine.

(Chorus) Baruch Ha Shem Adonai, Baruch Ha Shem Adonai.

Blessed be the Name of Adonai, Baruch Ha Shem Adonai.

How could You show me such bountiful mercy by taking the life of the Lamb?

Your love is greater than I can imagine I bless You with all that I am.

Praise to you, Yeshua, the veil has been parted and what once was secret is known.

Now I can cry to You, Abba my Father and praise You as one of Your own!

(Chorus)

Praise Adonai

Who is like Him, Lion and the Lamb seated on the throne?

Mountains bow down, every ocean roars, to Adonai of Hosts

Praise Adonai from the rising of the sun ‘til the end of every day

Praise Adonai All the nations of the earth, all the angels and the saints sing praise (Repeat)

(Chorus) Praise Adonai from the rising of the sun ‘til the end of every day

Praise Adonai All the nations of the earth, all the angels and the saints sing praise

Praise Adonai from the rising of the sun ‘til the end of every day

Praise Adonai All the nations of the earth, all the angels and the saints sing praise

Hallel (Songs of Praise)

Psalsm 115-118

Psalm 23

(Verse) Adonai is my shepherd I shall not want, He makes me lie down in green pastures, He leads me beside still waters, He restoreth my soul

(Chorus) And yea though I walk through the valley of the shadow of death, I will fear no evil, For Thou art with me, Thy rod and Thy staff, they comfort me

(Verse) Thou preparest a table before me in the presence of mine enemies, Thou anointest my head with oil, my cup runneth over, And surely goodness and mercy will follow me all the days of my life, And I will dwell in the house of Adonai forever

Once Again

(Verse 1) Yeshua Ha’Mashiach, I think upon your sacrifice,

You became nothing poured out to death.

Many times I’ve wonders at your gifts of life,

And I’m in that place once again.

I’m in that place again.

(Chorus) Once again I look upon the tree where You died.

I’m humble by Your mercy and I’m broken inside.

Once again I thank You, once again I pour out my life.

(Verse 2) Now You are exalted to the highest place,

King of the heavens where one day I’ll bow.

But for now, I marvel at this saving grace,

And I’m full of praise once again.

I’m full of praise once again.

(Bridge) Thank Your gift of life, Thank you for Your gift of life,

Thank you for your gift life, my friend.

Thank Your gift of life, Thank you for Your gift of life,

Thank you for your gift life, my friend.

Worthy is the Lamb

(Verse) Thank You for the Tree of Life.

Thank You for the price You Paid.

Bearing all my sin and shame.

In love you came.

And gave amazing Grace

(Chorus) Worthy is the Lamb, seated on the throne.

Crown You now with man crowns, you reign victorious.

High and lifted up, Yeshua Ben Adonai.

The Darling of Heaven sacrificed,

Worthy is the Lamb, Worthy is the Lamb.

“He touched my mouth with it, and said, ‘Behold, this has touched your lips; and your iniquity is taken away, and your sin forgiven,’” (Isaiah 6:7).

Take Me In

Take me past the outer courts, And through the Holy Place,

Past the Brazen Altar, Adonai, I want to see Your face

(Chorus) Take me into the Holy of Holies, Take me in by the Blood of the Lamb,

Take me into the Holy of Holies, Take the coal, cleanse my lips, here I am,

Pass me by the crowds of people, And the priests who sing His praise,

I hunger and thirst for Your righteousness, But it’s only found in one place

(Chorus)

Let the Weight of Your Glory Fall

Spirit of the sovereign Adonai, Come and make Your presence known, Reveal the glory of the Living Elohim (2x)

(Chorus) Let the weight of Your glory cover us, Let the life of Your river flow, Let the truth of Your kingdom reign in us, Let the weight of Your glory, let the weight of Your glory fall

(Bridge) We do not seek Your hand, We only seek Your face, We want to know You We want to see You reveal Your glory in this place

Adonai Elohei of Avraham

Adonai Elohei of Avraham, Yitzchak and Yisrael, Let it be known today that You are Elohim,

We offer up our lives, As a living sacrifice, Purify us with Your holy fire, holy fire,

You are the holy One, Highly exalted One, We’ve come to worship at Your holy hill,

You are the holy One, Highly exalted One, And we surrender to Your sovereign will,

Oh Adonai Elohei of Avraham, Adonai Elohei of Avraham, Yitzchak andYisrael,

Let it be known today that You are Elohim, Come now and fill this place, Be exalted in our praise,

Let it be known today that You are Elohim, You are Elohim, For Adonai He is Elohim

“You send forth your Spirit: they are created. You renew the face of the ground.” (Psalm 104:30).

Tshalach (You will Send)

Tshalach, Tshalach You will send Your Spirit O Yah, Tshalach and we will be renewed

Tshalach, Tshalach, You will send Your Spirit, O Yah and we will be renewed

Tshalach, Tshalach You will send Your Spirit O Yah, Tshalach and we will be renewed

In anguish calls my soul to You, Your Spirit more to know, My heart cries out, I need again, Your Spirit more to flow

Tshalach, Tshalach You will send Your Spirit O Yah, Tshalach and we will be renewed

Search me O Adonai, and know my heart, You know my every thought, Come sprinkle me with water clean, restore what I have lost

Who knows one?

(At some Seders, people go around the table reading a question and the answers in one breath. Thirteen is hard!)

Who knows one? I know one. One is our Elohim in Heaven and Earth

Who knows two? I know two. Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows three? I know two. Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows four? I know four. Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows five? I know five. Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows six? I know six. Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows seven? I know seven. Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows eight? I know eight. Eight are the days for circumcision Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows nine? I know nine. Nine are the months of childbirth Eight are the days for circumcision Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows ten? I know ten. Ten are the Words from Sinai Nine are the months of childbirth Eight are the days for circumcision Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows eleven? I know eleven. Eleven are the stars Ten are the Words from Sinai Nine are the months of childbirth Eight are the days for circumcision Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows twelve? I know twelve. Twelve are the tribes Eleven are the stars Ten are the Words from Sinai Nine are the months of childbirth Eight are the days for circumcision Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Who knows thirteen? I know thirteen, Thirteen are the attributes of Elohim Twelve are the tribes Eleven are the stars Ten are the Words from Sinai Nine are the months of childbirth Eight are the days for circumcision Seven are the days of the week Six are the orders of the Mishnah Five are the books of the Torah Four are the matriarchs Three are the patriarchs Two are the tablets of the covenant One is our Elohim in Heaven and Earth

Chad Gadya

(“And here we are, concluding the Seder with Chad Gadya, a beautiful song, which is not just about a father who buys a goat for his child. It’s a song about Elohim’s creatures destroying each other. It may be a puzzling way to end the joyous meal but one that is fraught with meaning. The song of Chad Gadya reminds us that in Chosen history, all creatures, all anEmals, all events are connected. The goat and the cat, the fire and the water, the slaughterer and the redeemer, they are all part of the story.” Elie Wiesel)

חַד גַּדְיָא, חַד גַּדְיָא

דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי,

חַד גַּדְיָא, חַד גַּדְיָא.

Chad gadya, chad gadya,

Dizabin abah bitrei zuzei,

Chad gadya, chad gadya.

One little goat, one little goat: Which my father brought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The cat came and ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The dog came and bit the cat That ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The stick came and beat the dog That bit the cat that ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The fire came and burned the stick That beat the dog that bit the cat That ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat:

The water came and extinguished the Fire that burned the stick That beat the dog that bit the cat That ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The ox came and drank the water That extinguished the fire That burned the stick that beat the dog That bit the cat that ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The butcher came and killed the ox, That drank the water That extinguished the fire That burned the stick that beat the dog That bit the cat that ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The angle of death came and slew The butcher who killed the ox, That drank the water That extinguished the fire That burned the stick that beat the dog That bit the cat that ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

One little goat, one little goat: The Holy One, Blessed Be He came and Smote the angle of death who slew The butcher who killed the ox, That drank the water That extinguished the fire That burned the stick that beat the dog That bit the cat that ate the goat, Which my father bought for two zuzim.

Chad gadya (2x).

Ani Ma’amin (I Believe) Song

Ani ma’amin

B’emuna sheleimah

B’viat HaMashiach

Ani ma’amin (repeat)

V’af al pi sheyit-ma-meiha

Im kol zeh achakei lo

Achakei lo

B’chol yom shei-yavo

B’chol yom shei-yavo

I believe

With complete faith

In the coming of The Messiah

I believe

And even though He may tarry

Nonetheless I will wait for Him

Wait for Him

Every day for Him to come

Every day for Him to come

Create In Me a Clean Heart

Create In Me A Clean Heart, Oh Elohim, And renew a right spirit within me.

Create In Me A Clean Heart, Oh Elohim, And renew a right spirit within me.

Cast me not away from your presences, O Adonai, and take not Your Ruach HaKodesh from me.

Restore unto me the joy of Your Salvation, and renew a right Ruach within me.

Bless Adonai, Oh my Soul

Bless Adonai, Oh my soul, and all that is within me, Bless His holy name.

Bless Adonai, Oh my soul, and all that is within me, Bless His holy name.

He has done great things, He has done great things, He has done great things, Bless His Holy Name.

Bless Adonai, Oh my soul, And all that is within me, Bless His Holy Name.

We Shall Overcome

We shall overcome, we shall overcome, we shall overcome, Someday.

Oh, deep in my heart, I do believe, we shall overcome, Someday!

We shall live in peace, we shall live in peace, we shall live in peace, Someday.

Deep in my heart, I do believe, we shall live in peace, Someday!

Lift Every Voice

The African American National Hymn, which speaks to the ongoing journey towards longed-for freedom. Lift every voice and sing, ‘Til earth and heaven ring, Ring with the harmonies of Liberty; let our rejoicing rise High as the listening skies, Let it resound loud as the rolling sea. Sing a song full of the faith that the dark past has taught us, sing a song full of the hope that the present has brought us; facing the rising sun of our new day begun, Let us march on ’til victory is won.

Stony the road we trod, bitter the chast’ning rod, Felt in the days when hope unborn had died; Yet with a steady beat, Have not our weary feet Come to the place for which Avinus sighed? We have come over a way that with tears has been watered, we have come, treading our path through the blood of the slaughtered, Out from the gloomy past, ‘Til now we stand at last Where the Caucasian gleam of our bright star is cast.

Elohim of our weary years, Elohim of our silent tears, Thou who has brought us thus far on the way; Thou who has by Thy might Led us into the light, Keep us forever in the path, we pray. Lest our feet stray from the places, our Elohim, where we met Thee, Lest, our hearts drunk with the wine of the world, we forget Thee; Shadowed beneath Thy hand, May we forever stand, True to our Elohim, True to our native land.

Sh’ma Yisrael

Sh’ma Yisrael, sh’ma Yisrael, Adonai eloheinu.

Adonai echad, Adonai tzidkeinu, Adonai yeshuatainu.

Sh’ma Yisrael, sh’ma Yisrael, Adonai eloheinu.

Baruch shem k’vod malchuto, Malchuto l’olam, L’olam vaed.

Remove The Veil

(Verse 1) My sight is dim and my heart is dull, my mind is darkened by iniquity, I lost the way and I cannot see, find me Adonai, lift the veil, Shine your face on me

(Hook)Remove the veil that my eyes may see,

Remove the veil that hides you from me

Remove the veil that my eyes may see,

Your beauty and your glory, my Adonai (Repeat)

(Verse 2) Like a sheep I’ve gone astray, I’ve turned from you to my own way,

But the blood you shed, spotless lamb, makes a way beyond the veil, And calls me back to you

For Your Name is Holy

I enter the Holy of Holies, I enter through the blood of the Lamb,

I enter to worship You only, I enter to honor I AM

Adonai I worship You, I worship You, Adonai I worship You, I worship You

For Your name is Holy, Holy Adonai, For Your name is Holy, Holy Adonai

For Your name is Holy, Holy Adonai (Repeat 4x)

Go Down Moses

When Israel was in Mitzraim’s land, Let my people go;
Oppressed so hard they could not stand, Let my people go!

(Chorus)

Go down, Moses, ‘Way down in Mitzraim’s land; Tell ol’ Par’oh, Let my people go!

Thus says the Adonai, bold Moses said, Let my people go; If not I’ll smite your first-born dead; Let my people go!

(Chorus)

No more shall they in bondage toil, Let my people go; Let them come out with Mitzraim’s spoil, Let my people go!

(Chorus)

We need not always weep and mourn, Let my people go;
And wear these slav’ry chains forlorn, Let my people go!

(Chorus)

The devil thought he had us fast, Let my people go;
But we thought we’d break his chains at last, Let my people go!

(Chorus)

The Plague Song

(Written from “This Old Man” by Craig)

Then Elohim sent, Plague number one, Turned the Nile into blood.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number two, Jumping frogs all over you.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number three, Swarms of gnats from head to knee.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number four, Filthy flies need we say more?

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number five, All the livestock up and died.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number six, Boils and sores to make you sick.

All the people in Mitzraim were feeling pretty low. They told Par’oh “Let them Go!”

Then Elohim sent, Plague number seven, Hail and lighting down from heaven.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number eight, Locust came and they sure ate.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number nine, Total darkness all the time.

All the people in Mitzraim were feeling pretty low, They told Par’oh “Let them Go!”

Then Elohim sent, Plague number ten, Par’oh’s son died so he gave in.

All the people in Mitzraim were feeling pretty low Finally Par’oh let them go.

I Will Not Let Them Go! (Song)

Oh listen, oh listen, Oh listen Melech Par’oh!

Oh listen; oh listen Please let my people go.

They want to go away,

They work too hard all day.

Melech Par’oh, Melech Par’oh,

What do you say?

“No, No, No. I will not let them go.”

“No, no, no, he will not let them go.”

Pesach Primo Levi (Poem)

Tell me: how is this night different from all other nights?

How, tell me, is this Pesach Different from other Pesachs?

Light the lamp; open the door wide so the pilgrim can come in,

Gentile or Jew;

Under the rags perhaps the prophet is concealed.

Let him enter and sit down with us;

Let him listen, drink, sing and celebrate Pesach;

Let him consume the bread of affliction,

The Paschal Lamb, sweet mortar and bitter herbs.

This is the night of differences

In which you lean your elbow on the table,

Since the forbidden becomes prescribed,

Evil is translated into good.

We will spend the night recounting

Far-off events full of wonder,

And because of all the wine

The mountains will skip like rams.

Tonight they exchange questions:

The wise, the Elohimless, the simple-minded and the child.

And time reverses its course,

Today flowing back into yesterday,

Like a river enclosed at its mouth.

Each of us has been a slave in Mitzraim,

Soaked straw and clay with sweat,

And crossed the sea dry-footed.

You too, stranger.

This year in fear and shame,

Next year in virtue and in justice.

The Ten Plagues: The Days of 10 Plagues (Rap)

(In the following rap, each Seder guest is assigned a number. When the leader calls out their number, they do their assigned plague.)

(Chorus) Moshe at the Red Sea, like “who’s gonna follow me?” Par’oh’s in the tide, we gonna ride, to our destiny, In back of me, so sad to see, them bodies in the Red Sea chariots get buried, b-b-buried in the Red Sea / Par’oh sat and laughed when a staff became a snake, too long we’ve been your slaves, just let us go and pray, said “don’t make this mistake, “no pardon his heart was hardened, so started what we regard as: the days of 10 plagues…

One: blood in the river gonna shiver, gonna freak out lips take a sip now there’s blood in your mouth

Two: frogs on your beds in your house on your plate don’t matter what’s for dinner better like frog legs

Three: gnats buzz buzz watch the dust turn to bugs itch itch hard to think with all the lice in your mugs

Four: beasts roam your streets when you step outside there’s a tiger on your tail nowhere to hide

Five: death of your livestock, flesh dries up b-b-bodies in your barn Par’oh when you gonna wise up?

(Chorus)

Six: boils on your flesh no less than torture careful bout the ash in the air it’ll scorch ya

Seven: hail rains down beats your brains down like a message from the heavens better lay our chains down

Eight: locusts from the coast you can hear their wings click eating crops eating trees til they’re used as toothpicks

Nine: darkness, dispatch, 3 days pitch African remember when this started and you thought it was just witchcraft

Ten: Death of the first born how did it come to this ten is what it took so we all would remember it

(Chorus)

Dr Seuss’s Four Questions

Why is it only on Pesach night we never know how to do anything right?

We don’t eat our meals in the regular ways, the ways that we do on all other days. `Cause on all other nights we may eat all kinds of wonderful good bready treats, like big purple pizza that tastes like a pickle, crumbly crackers and pink pumpernickel, sassafras sandwich and tiger on rye, fifty falafels in pita, fresh-fried, with peanut-butter and tangerine sauce spread onto each side up-and-down, then across, and toasted whole-wheat bread with liver and ducks, and crumpets and dumplings, and bagels and lox, and doughnuts with one hole and doughnuts with four, and cake with six layers and windows and doors. 

Yes, on all other nights we eat all kinds of bread, but tonight of all nights we munch matzah instead. And on all other nights we devour vegetables, green things, and bushes and flowers, lettuce that’s leafy and candy-striped spinach, fresh silly celery (Have more when you’re finished!) cabbage that’s flown from the jungles of Glome by a polka-dot bird who can’t find his way home, daisies and roses and inside-out grass and artichoke hearts that are simply first class! Sixty asparagus tips served in glasses with anchovy sauce and some sticky molasses, but on Pesach night you would never consider eating an herb that wasn’t all bitter.

Afikomen Treasure Hunt

When it is time to search for the Afikomen, the leader provides the oldest child with a Tanach and a piece of paper with a chapter and verse number. Then, the group of children must find the relevant line that will direct them to someplace in the house. Hidden in that spot is another chapter and verse reference and so on until they find it.

Afikomen Treasure Hunt Clues

Clue #1: Exodus 35:16 “the altar of burnt offering, its copper grating, its poles and all its furnishing….” (Location of Clue #2, oven)

Clue #2: Ezekiel 5:1 “…take thee a sharp sword, as a barber’s razor shalt thou take it unto thee, and cause it to pass upon thy head and upon they beard; then take thee balances to weigh and divide the hair..” (Location of Clue #3, scales)

Clue #3: Ezekiel 1:27 “And I saw as the color of electrum, as the appearance of fire round enclosing it…” (Location of Clue #4, TV)

Clue #4: Amos 4:6 “And I also have given you cleanness of teeth in all your cities.” (Location of Clue #5, next to the toothpaste)

Clue #5: Exodus 12:7 “And thou shall take of the blood and put it on the two side posts and on the lintel above the houses…” (Location of Clue #6, behind mezuzah

Clue #6: Genesis 19:26 “Lot’s wife looked back and she thereupon turned into a pillar of salt.” (Location of Afikomen, near salt shaker)

Why tense or relaxed? POVERTY or wealth?

(People from different places at the table each read a single bullet point)

· The top 10% of American households own: 98% of the tax-exempt state and local bond. 94% of business asset. 95% of the value of all trusts (Collins and Yeskel, 2000)

· In 1970, CEOs received an average of 1.3 million or 40 times the average workers salary. By 1998, this increased to 37.5 million or 1000 times the average workers salary. (Fortune Magazine and Business Week Survey)

· The number of American families living in poverty increased by 400,000 in 2002. (New America Foundation from US Census Bureau)

· 2/3 of adults in poverty are women, and 44% of single mothers remain below the poverty level. (Washington Post, 2000)

· The poverty line for a family of 4 is $18,100. But in order for full time workers to stay above the poverty line, they would need to earn at least $8.70 an hour, far greater than the $5.15 minimum wage. The minimum wage only provides a full time worker with $10,712 at 40 hours a week. (Federal Register, 2002)

· The typical Black family had 60% as much income as a white family in 1968, but only 58% as much in 2002. (United For a Fair Economy, 2004)

· One in nine African Americans cannot find a job. Black unemployment is more than twice the white rate a wider gap than in 1972. (United for a Fair Economy, 2004)

· From 1995 to 2001, typical families of color saw their net worth fall 7% to $17,100, while typical white families net worth grew 37% to $120,900. (United for a Fair Economy from Survey of Consumer Finances, 2001).

(Then someone reads)

Big Oil Burning: The Planetary Par’ohs

“They Enron-cook the books. They rent the Burmese army to sweat rebellious workers. They pour the smoke that chokes asthmatic children. They sweltered heat-stroke on 40,000 European elders. They melt the ice caps that keep our planet balanced. They torch great Amazon forests. Their Saudi branch pipe-line paid to explode the Twin Tower. And their Texas branch pipe-line cooked lies to burn Iraqi cities. With oily money they bought the oil-soaked White House. They scorch all earth, befoul all oceans.

As we breathe in what the trees breathe out, Air pungent, sweet, and peppery, And the trees breathe in what we breathe out, Air filled with songs and stories, sighs and laughter, The burning oil fills up our lungs and noses, heats and dissolves our brain, Turns all earth oiloholic. Heat melts. Melts us to death, or Melts our walls of separation To connect our different agonies, Warming our hearts to join in cooling Par’oh.” AW

MAGGID | TELLING THE PESACH STORY

[Responsive Reading]

Now we will read the telling of THE PESACH STORY Responsively from our Seder program.

READER: The Bible teaches that during a great famine in the land of Canaan, the sons of Israel journeyed to Mitzraim to purchase food. There they were reunited with their brother Yoseph. Because of his influence, they were permitted to dwell in the fertile plains of Goshen. At first, the House of Israel numbered less than 80 souls. But in time, their numbers swelled, their flocks increased, and they became a mighty people.

ALL: And then there arose a new Par’oh, one who did not know Yoseph. He beheld the might of Israel, and he feared that in time of war, the sons of Jacob might join themselves with Mitzraim’s foes.

READER: And so he subdued the Israelites, and he afflicted them with cruel labor. Task masters were placed over the Israelites, to compel them to make bricks and to build Par’oh’s great storage cities of Ramses and Pithom.

ALL: But despite their hardship, they continued to thrive, just as Elohim had promised. This caused Par’oh even greater alarm, and he ordered the slaughter of Israel’s infant sons. By his command, every male child born to the Hebrews was to be cast into the Nile and drowned.

READER: How sober were the afflictions of the Jewish people. In anguish, we cried to the Elohim of our Fathers. And Elohim heard our cry. Elohim remembered His covenant. And Elohim raised up a deliverer, a redeemer, the man Moses. And He sent Moses to Par’oh’s court to declare the commandment of the Adonai.

ALL: Let my people go.

READER: But Par’oh would not hearken to the Adonai of Hosts. And so, Moses pronounced Elohim’s judgment on Par’oh’s house and on Par’oh’s land. Plagues were poured out upon Mitzraim, upon their crops, and upon their flocks.

ALL: But Par’oh’s heart was hardened. He would not yield to the will of Elohim. He would not let the House of Jacob depart.

READER: Then the tenth plague fell upon the land of Mitzraim: the death of Mitzraim’s firstborn. “And all the first born in the land of Mitzraim shall die, from the first born of Par’oh who sits upon his throne, even unto the first born of the maid servant who was behind the mill; and all the first born of beasts…and against all the Elohims of Mitzraim I will execute judgment.” But to protect the children of Israel, Elohim commanded the head of each Jewish household to sacrifice a spotless lamb, without breaking any of its bones, and to apply it’s blood to the doorway of our homes, first to the top of the doorway, the lintel, and then to the two side posts.

ALL: “And the blood shall be to you for a token upon the houses where you are; and when I see the blood, I will pass over you, and the plagues shall not be upon you to destroy you when I smite the land of Mitzraim.”

READER: By the blood of lamb was Israel spared.

ALL: By the blood of the lamb was Jacob redeemed. By the blood of the lamb was death made to pass over.

READER: Pesach. The night when death passed over the houses of Israel because of the blood of the Pesach lamb. What a mighty act of redemption. And what a beautiful picture of redemption destined to come. For just as no bones of the first Pesach lambs were broken, so none of the Messiah’s bones were broken.

ALL: And just as the blood of those first Pesach lambs was applied in faith to the doorposts of Israel’s homes, so the blood of the Messiah must be applied in faith to the doorposts of our hearts.

READER: Tonight, we worship Elohim not only because the angel of death passed over our ancestors homes, but because all of us whether Jewish or Gentile, may be redeemed from an even greater bondage through our faith in the Messiah of Israel, the Messiah Jesus. Through Him, we may pass over from death to life.