At the seder we say/sing that:
If we had been brought out of Egypt, Dayenu
If we had received Torah, Dayenu
If we had received Manna, Dayenu
Etc.
Dayenu means “it would have been enough.” The idea is to be grateful for what one has; to count our blessings. Think of dayenu as a template for gratitude.
But think, too, about how actually it is to enough to be satisfied when there is still suffering and oppression. Some say “lo dayenu,” meaning, “it is not enough.”
When we are free and others are not, lo dayenu
We work to find the balance between being grateful for what is right with our lives and with the world, and also striving for more that fulfills us and more that increases justice in the world.
From Marti Keller:
DAH YAY NU “ It would have been enough.”
Everyone Join in Song ( we will just sing the Chorus)
EE-LOO HO-TSI AH-NOO
HO-TSI AH-NOO MEE-MITS-RAY-YEEM
HO-TSI AH-NOO MEE MITS-RA-YEEM
DAH YAY-NOO.
DAH-DAH YAY-NOO, DAH DAH YAY-NOO
DAH DAH YAY-NOO, DAH=YAY NOO DAH YAY NOO
Dayenu- the recognition of and giving of blessings of life, no matter what trials. No matter what we have been given to work with.
It is after the telling of the parting of the Sea of Reeds and the Egyptian army has been turned back, after Miriam, Moses' sister, dances as she crosses over the shallow river bed that the Dayenu is sung. We are told that the Dayenu is a blessing is for all that led to the deliverance of the Jewish people. The traditional Dayenu has 15 verses, shaped and modified over the centuries:15 different thanks and praises.
Dayenu. Dayenu. Dayenu.
One rabbi has said that it is a Zen Koan in the midst of a bible story. Even before we are freed, we are given enough, we are given what we need. In the story of the Exodus, even before we are given the tablets of laws, we are given enough, we are given what we need. Even before we cross into the Promised Land, even if we never reach it, we are given what we need.
The story of the Exodus, the Passover myth, the Dayenu blessings, remind us of the difference between freedom—being released from captivity or slavery from being physically bound or imprisoned—and true liberation from all the emotional and social oppressions that keep us captive. The kind of liberation that finally frees us from just surviving, the most superficial safety, and allows for the kind of salvation and redemption that in freeing us, frees the whole world…
As one Passover Hagadaah urges us- we can sing Dah Yay Nu to celebrate each step we take toward liberation as if it were enough and then start on the next step. We can say today, though, these gifts are not enough unless we apply these lessons to our daily lives. The freedom struggle continues and there are many wrongs we must right before we are fully satisfied. *
Full liberation for all.
Passover Haggadah Congregation Kol Chaim 1999
Welcome! We come together, a collection of those who are Jewish and Jewish, proximal to or in loving relationship with Jews, those who are Jews by choice or becoming-Jews. We come here across vast distances and representing many identities and experiences. It’s perfect that we participate in a seder together, for the seder itself has brought Jews together across time and all the world. We, like all those many others, respect this tradition while we make it our own.
Leader: We have drunk the wine and tasted the special foods of the Passover celebration. They symbolize our attachment to the traditions of our culture, to freedom, and to life. To remind us of these values as we go back out into the world, at the end of our festival meal, we shall return to have a final taste of matzah - our symbol of suffering and liberation, of renewal in nature and humanity.
I am breaking this matzah into two pieces. One half I will return to the table.
[Leader breaks a matzah, sets down half, and holds up half as the afikoman.]
The other half I will wrap in a napkin and save until the end of the meal. This piece is called the 'Afikoman'
Without it the seder cannot end, so I must make sure that it does not get lost. Of course, I am very forgetful, so I may need help finding it if I do misplace it. In fact, I manage to lose it every year - it ends up seemingly "hidden" (tsaphun). So just figure that I'll be asking all you younger folks to help me find it pretty soon.
The story we recall tonight is the product of Israelite imagination. It does not describe actual events.
There are aspects that are somewhat disturbing. Some parts of the narrative even suggest that Pharaoh is not completely responsible for his own behavior. Just when it seems that he might relent, the Israelites’ God actually “hardens his heart!”
In any case, both Pharaoh and the God of the Israelites are responsible for much torment. To our modern sensibilities, neither of them comes out looking very good.
Yet if we strip away these and other problematic elements, we are left with a theme that continues to inspire: the thirst for freedom.
How many peoples of the earth have suffered under the taskmaster’s lash? How many continue to live in misery?
The slavery and redemption described in our legend may not depict actual events, but they do portray real human shortcomings. They remind us that at their worst, people exploit each other with little regard for their shared humanity.
Our legend also portrays real human heroism. It reminds us that, like Moses or the midwives, Shifra and Pu’ah, when people are at their best they are capable of performing great deeds of valor inspired by empathy and loving kindness.
The history of the Jews has frequently revealed the worst in people. As a tiny nation, Jews were vulnerable to countless cruelties. When it was possible, they fled in search of safer homes. But it was not always possible.
Their history of suffering came to an awful climax in the twentieth century when they fell victim to a horrifying genocide. Yet today, for the first time in millennia, Jewish communities are flourishing throughout the world.
Does this not call for a special responsibility?
Sadly, we do not find that adversity leads inevitably to an elevated ethic of compassion. Sometimes pain creates so much bitterness that those who were once oppressed now become the oppressors. We must make every effort to overcome this tendency.
Perhaps our Seder can help us to do just that.
Let us strive to translate its core idea into reality. Let our celebration of freedom encourage us to double and re-double our efforts to ease the lot of those who have yet to taste true freedom.
Unfortunately, there is no difficulty finding such people. They may be found in every nation of the world, including our own. They are children who go hungry each day. They are women who are enslaved to human traffickers. They are men who labor ceaselessly for inhumane wages. They are countless. They are legion.
Our path to Tikkun Olam — repair of the world — begins when we each recognize the power of our individual contributions.
No one person can change the world. To do so we must stand together. Once we begin to do our share, we will understand how what each of us does can ripple forward until it joins with the efforts of others to form great waves of change. It requires no supernatural miracles. It requires only that we respond to the best part of our humanity.
-
Rabbi Jeffrey L. Falick
Birmingham Temple Congregation for Humanistic Judaism
ANOTHER SET OF ANSWERS
Traditionally the Torah speaks of the four types of sons to describe the four types of Jews. Tonight we will speak of four different people using this ritual to share their spirituality: (1) the Traditionalist, who is active, knowledgeable and involved in his or her Judaism, (2) the Humanist or Secular Jew, who has a sense of the Jewish community that drives his or her social activism, (3) the Buddhist, whose heritage is at least partly Jewish, but who seeks enlightenment through other paths, (4) the Friend, a non-Jewish person interested enough to join us this evening. Each of these represents attitudes and questions concerning the nature of this ritual and the nature of being a Jew in today’s world.
Traditionalist: Why do we find a need for this non-traditional Seder? We need a Seder that articulates the Divine in Creation, in Nature, in Love and in both traditional Judiasm and Eastern Philosophies. Although our theologies may differ, we are all sharing a universal experience that leads to an increased awareness of Ayn Sof in our lives. One of the messages of Jewish history is that we are a chosen people when we choose Hashem. What has been unsaid, is that we are special because everyone is a special child of God. This non-traditional Seder seeks to include everyone in the Telling of the liberation from Egypt. Many nations shall join themselves to the Lord, and shall be my people; and I will dwell within your midst. Zechariah 2:11
Humanist: Why are we having a Seder at all? Jewish tradition speaks of working for tikkun olam, the healing of the world. Jews have often been at the forefront of social change movements. It is time we recognize that our Jewish heritage can motivate us toward inner work that may result in increased social justice. As Jews, we can be leaders in recognizing and sharing the process of healing the pain of the world. The Passover story is the story of our ongoing struggle for liberation and this ritual is a celebration of past liberation struggles of Jews and of all people. The ritual is a renewal of our commitment to being part of the ongoing process of liberation from the many internal and external Pharaohs who would oppress us.
Buddhist: What does the Seder mean to you? To be fully who we are, we must claim all parts of ourselves. Only when we quiet our minds, and recognize and acknowledge our internal oppression can we truly work to end it. The Dalai Lama says that the first step in changing the world is trying to improve ourselves, which “brings change within yourself. That will help change your family. From there it just gets bigger and bigger. Everything we do has some effect, some impact.” We live in a world of ideas, and when ideas are shared they spread. When others incorporate peaceful and compassionate ideas into their own lives and belief systems, those ideas become much stronger. This Seder is about sharing and reinforcing the essential truths that comes from all spiritual paths. Every human being desires freedom from suffering. Having learned that it ispossible to escape from suffering, we are called to participate in the healing and transformation of all humanity. This message is essential to humanity’s growth and development. Differing cultures and backgrounds necessitate many paths to guide people to enlightenment.
Friend: Where do I fit into this festival? The story of Passover is the story of an ongoing struggle of liberation. In various ways, we are all committed to moving towards freedom and enlightenment. As non-Jewish people joining in the celebration of a Jewish holiday of freedom, we look at our own heritage and our struggle for freedom. We see our shared oppression as women, as men, as people of color, as __________, or as members of any other oppressed group. We hear the call to work for freedom for everyone.
We pledge to rise up in Revolutionary Love.
We declare our love for all who are in harm’s way, including refugees, immigrants, Muslims, Sikhs, Jews, LGBTQIA people, Black people, Latinx, the indigenous, the disabled, and the poor. We stand with millions of people around the globe rising up to end violence against women and girls (cis, transgender and gender non-conforming) who are often the most vulnerable within marginalized communities. We vow to see one another as brothers and sisters and fight for a world where every person can flourish.
We declare love even for our opponents. We vow to oppose all executive orders and policies that threaten the rights and dignity of any person. We call upon our elected officials to join us, and we are prepared to engage in moral resistance throughout this administration. We will fight not with violence or vitriol, but by challenging the cultures and institutions that promote hate. In so doing, we will challenge our opponents through the ethic of love.
We declare love for ourselves. We will practice the dignity and care in our homes that we want for all of us. We will protect our capacity for joy. We will nurture our bodies and spirits; we will rise and dance. We will honor our mothers and ancestors whose bodies, breath, and blood call us to a life of courage. In their name, we choose to see this darkness not as the darkness of the tomb - but of the womb. We will breathe and push through the pain of this era to birth a new future.
At the seder we say/sing that:
If we had been brought out of Egypt, Dayenu
If we had received Torah, Dayenu
If we had received Manna, Dayenu
Etc.
Dayenu means “it would have been enough.” The idea is to be grateful for what one has; to count our blessings. Think of dayenu as a template for gratitude.
But think, too, about how actually it is to enough to be satisfied when there is still suffering and oppression. Some say “lo dayenu,” meaning, “it is not enough.”
When we are free and others are not, lo dayenu
We work to find the balance between being grateful for what is right with our lives and with the world, and also striving for more that fulfills us and more that increases justice in the world.
From Marti Keller:
DAH YAY NU “ It would have been enough.”
Everyone Join in Song ( we will just sing the Chorus)
EE-LOO HO-TSI AH-NOO
HO-TSI AH-NOO MEE-MITS-RAY-YEEM
HO-TSI AH-NOO MEE MITS-RA-YEEM
DAH YAY-NOO.
DAH-DAH YAY-NOO, DAH DAH YAY-NOO
DAH DAH YAY-NOO, DAH=YAY NOO DAH YAY NOO
Dayenu- the recognition of and giving of blessings of life, no matter what trials. No matter what we have been given to work with.
It is after the telling of the parting of the Sea of Reeds and the Egyptian army has been turned back, after Miriam, Moses' sister, dances as she crosses over the shallow river bed that the Dayenu is sung. We are told that the Dayenu is a blessing is for all that led to the deliverance of the Jewish people. The traditional Dayenu has 15 verses, shaped and modified over the centuries:15 different thanks and praises.
Dayenu. Dayenu. Dayenu.
One rabbi has said that it is a Zen Koan in the midst of a bible story. Even before we are freed, we are given enough, we are given what we need. In the story of the Exodus, even before we are given the tablets of laws, we are given enough, we are given what we need. Even before we cross into the Promised Land, even if we never reach it, we are given what we need.
The story of the Exodus, the Passover myth, the Dayenu blessings, remind us of the difference between freedom—being released from captivity or slavery from being physically bound or imprisoned—and true liberation from all the emotional and social oppressions that keep us captive. The kind of liberation that finally frees us from just surviving, the most superficial safety, and allows for the kind of salvation and redemption that in freeing us, frees the whole world…
As one Passover Hagadaah urges us- we can sing Dah Yay Nu to celebrate each step we take toward liberation as if it were enough and then start on the next step. We can say today, though, these gifts are not enough unless we apply these lessons to our daily lives. The freedom struggle continues and there are many wrongs we must right before we are fully satisfied. *
Full liberation for all.
Passover Haggadah Congregation Kol Chaim 1999
Welcome! We come together, a collection of those who are Jewish and Jewish, proximal to or in loving relationship with Jews, those who are Jews by choice or becoming-Jews. We come here across vast distances and representing many identities and experiences. It’s perfect that we participate in a seder together, for the seder itself has brought Jews together across time and all the world. We, like all those many others, respect this tradition while we make it our own.
Leader: We have drunk the wine and tasted the special foods of the Passover celebration. They symbolize our attachment to the traditions of our culture, to freedom, and to life. To remind us of these values as we go back out into the world, at the end of our festival meal, we shall return to have a final taste of matzah - our symbol of suffering and liberation, of renewal in nature and humanity.
I am breaking this matzah into two pieces. One half I will return to the table.
[Leader breaks a matzah, sets down half, and holds up half as the afikoman.]
The other half I will wrap in a napkin and save until the end of the meal. This piece is called the 'Afikoman'
Without it the seder cannot end, so I must make sure that it does not get lost. Of course, I am very forgetful, so I may need help finding it if I do misplace it. In fact, I manage to lose it every year - it ends up seemingly "hidden" (tsaphun). So just figure that I'll be asking all you younger folks to help me find it pretty soon.
The story we recall tonight is the product of Israelite imagination. It does not describe actual events.
There are aspects that are somewhat disturbing. Some parts of the narrative even suggest that Pharaoh is not completely responsible for his own behavior. Just when it seems that he might relent, the Israelites’ God actually “hardens his heart!”
In any case, both Pharaoh and the God of the Israelites are responsible for much torment. To our modern sensibilities, neither of them comes out looking very good.
Yet if we strip away these and other problematic elements, we are left with a theme that continues to inspire: the thirst for freedom.
How many peoples of the earth have suffered under the taskmaster’s lash? How many continue to live in misery?
The slavery and redemption described in our legend may not depict actual events, but they do portray real human shortcomings. They remind us that at their worst, people exploit each other with little regard for their shared humanity.
Our legend also portrays real human heroism. It reminds us that, like Moses or the midwives, Shifra and Pu’ah, when people are at their best they are capable of performing great deeds of valor inspired by empathy and loving kindness.
The history of the Jews has frequently revealed the worst in people. As a tiny nation, Jews were vulnerable to countless cruelties. When it was possible, they fled in search of safer homes. But it was not always possible.
Their history of suffering came to an awful climax in the twentieth century when they fell victim to a horrifying genocide. Yet today, for the first time in millennia, Jewish communities are flourishing throughout the world.
Does this not call for a special responsibility?
Sadly, we do not find that adversity leads inevitably to an elevated ethic of compassion. Sometimes pain creates so much bitterness that those who were once oppressed now become the oppressors. We must make every effort to overcome this tendency.
Perhaps our Seder can help us to do just that.
Let us strive to translate its core idea into reality. Let our celebration of freedom encourage us to double and re-double our efforts to ease the lot of those who have yet to taste true freedom.
Unfortunately, there is no difficulty finding such people. They may be found in every nation of the world, including our own. They are children who go hungry each day. They are women who are enslaved to human traffickers. They are men who labor ceaselessly for inhumane wages. They are countless. They are legion.
Our path to Tikkun Olam — repair of the world — begins when we each recognize the power of our individual contributions.
No one person can change the world. To do so we must stand together. Once we begin to do our share, we will understand how what each of us does can ripple forward until it joins with the efforts of others to form great waves of change. It requires no supernatural miracles. It requires only that we respond to the best part of our humanity.
-
Rabbi Jeffrey L. Falick
Birmingham Temple Congregation for Humanistic Judaism
ANOTHER SET OF ANSWERS
Traditionally the Torah speaks of the four types of sons to describe the four types of Jews. Tonight we will speak of four different people using this ritual to share their spirituality: (1) the Traditionalist, who is active, knowledgeable and involved in his or her Judaism, (2) the Humanist or Secular Jew, who has a sense of the Jewish community that drives his or her social activism, (3) the Buddhist, whose heritage is at least partly Jewish, but who seeks enlightenment through other paths, (4) the Friend, a non-Jewish person interested enough to join us this evening. Each of these represents attitudes and questions concerning the nature of this ritual and the nature of being a Jew in today’s world.
Traditionalist: Why do we find a need for this non-traditional Seder? We need a Seder that articulates the Divine in Creation, in Nature, in Love and in both traditional Judiasm and Eastern Philosophies. Although our theologies may differ, we are all sharing a universal experience that leads to an increased awareness of Ayn Sof in our lives. One of the messages of Jewish history is that we are a chosen people when we choose Hashem. What has been unsaid, is that we are special because everyone is a special child of God. This non-traditional Seder seeks to include everyone in the Telling of the liberation from Egypt. Many nations shall join themselves to the Lord, and shall be my people; and I will dwell within your midst. Zechariah 2:11
Humanist: Why are we having a Seder at all? Jewish tradition speaks of working for tikkun olam, the healing of the world. Jews have often been at the forefront of social change movements. It is time we recognize that our Jewish heritage can motivate us toward inner work that may result in increased social justice. As Jews, we can be leaders in recognizing and sharing the process of healing the pain of the world. The Passover story is the story of our ongoing struggle for liberation and this ritual is a celebration of past liberation struggles of Jews and of all people. The ritual is a renewal of our commitment to being part of the ongoing process of liberation from the many internal and external Pharaohs who would oppress us.
Buddhist: What does the Seder mean to you? To be fully who we are, we must claim all parts of ourselves. Only when we quiet our minds, and recognize and acknowledge our internal oppression can we truly work to end it. The Dalai Lama says that the first step in changing the world is trying to improve ourselves, which “brings change within yourself. That will help change your family. From there it just gets bigger and bigger. Everything we do has some effect, some impact.” We live in a world of ideas, and when ideas are shared they spread. When others incorporate peaceful and compassionate ideas into their own lives and belief systems, those ideas become much stronger. This Seder is about sharing and reinforcing the essential truths that comes from all spiritual paths. Every human being desires freedom from suffering. Having learned that it ispossible to escape from suffering, we are called to participate in the healing and transformation of all humanity. This message is essential to humanity’s growth and development. Differing cultures and backgrounds necessitate many paths to guide people to enlightenment.
Friend: Where do I fit into this festival? The story of Passover is the story of an ongoing struggle of liberation. In various ways, we are all committed to moving towards freedom and enlightenment. As non-Jewish people joining in the celebration of a Jewish holiday of freedom, we look at our own heritage and our struggle for freedom. We see our shared oppression as women, as men, as people of color, as __________, or as members of any other oppressed group. We hear the call to work for freedom for everyone.
We pledge to rise up in Revolutionary Love.
We declare our love for all who are in harm’s way, including refugees, immigrants, Muslims, Sikhs, Jews, LGBTQIA people, Black people, Latinx, the indigenous, the disabled, and the poor. We stand with millions of people around the globe rising up to end violence against women and girls (cis, transgender and gender non-conforming) who are often the most vulnerable within marginalized communities. We vow to see one another as brothers and sisters and fight for a world where every person can flourish.
We declare love even for our opponents. We vow to oppose all executive orders and policies that threaten the rights and dignity of any person. We call upon our elected officials to join us, and we are prepared to engage in moral resistance throughout this administration. We will fight not with violence or vitriol, but by challenging the cultures and institutions that promote hate. In so doing, we will challenge our opponents through the ethic of love.
We declare love for ourselves. We will practice the dignity and care in our homes that we want for all of us. We will protect our capacity for joy. We will nurture our bodies and spirits; we will rise and dance. We will honor our mothers and ancestors whose bodies, breath, and blood call us to a life of courage. In their name, we choose to see this darkness not as the darkness of the tomb - but of the womb. We will breathe and push through the pain of this era to birth a new future.
showing
1-6
of
45
Page
1
of
8
