3. Hallel (songs of praise)
Four Cups of Wine:
The Four Cups of the Seder are structurally connected to the four verbal performances this evening:
(4) Hallel, completing the festival Psalms
(3) Birkat HaMazon, completing the Pesach meal; and
(2) Maggid, the storytelling
(1) Kiddush, sanctifying the holiday
Four Matriarchs of Israel:
Two 16th C. mystic rabbis identify the Four Cups with the Four Matriarchs of Israel. The Maharal of Prague (famous for the legend of Golem) and Rav Isaiah Horowitz of Tsfat explain:
(4) The Cup of Hallel (Praise) is for Leah who came to realize that the pursuit of the impossible, Jacob's love, must give way to appreciation of what one has. When her fourth child was born, Judah, she praised God: " This time I will thank God " (Genesis 29:35).
(3) The Cup of the Blessing after Eating represents Rachel whose son Joseph provided the whole family of Jacob with bread in a time of great famine.
(2) The Cup of Maggid is for Rebecca who knew how to mother both Esav and Jacob, two opposed natures.
(1) The Cup of Kiddush stands for Sarah who was the mother of a community of converts, believers by choice.
Our Reverse Seder concludes with kiddush (blessing over wine).
In the conventional order, beginning with kiddush seems unremarkable - after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?
As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?
A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.
Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.
Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.
This section was adapted from Pardes.
Elliot will now introduce Shitacha!
After that, we'll sing the Ma Nishtana in reverse order:
מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ
4) Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
Why is it that on all other nights we eat either sitting or reclining, but on this night we eat in a reclining position?
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים
3) Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
Why is it that on all other nights we do not dip our herbs even once, but on this night we dip them twice?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר
2) Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
Why is it that on all other nights we eat all kinds of herbs, but on this night we eat only bitter herbs?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה
1) Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
Why is it that on all other nights during the year we eat either bread or matzo, but on this night we eat only matzo?
Some say
Next year in Jerusalem - L'Shana Haba'ah B'Yerushalayim - לשנה הבאה בירושלים
and some prefer to say:
Next year in freedom - L’Shana Haba B’heroot
The first recorded use of this phrase was by Austrian Rabbi Isaac Tyrnau in his 15th century CE book cataloging the traditions of various Ashkenazi (Eastern European) Jewish Communities.
The phrase evokes a common theme in Jewish culture of a desire to return to a rebuilt Jerusalem, and commentators have suggested that it serves as a reminder of the experience of living in exile.
It is usually said at the end of the seder, to remind us that even though the story ends in freedom, there are many who are not free, and the story should be carried with us after the end of Pesach. In tonight's reverse seder, we instead go from freedom into slavery, and so maybe it is insightful to think about next year at the start of our seder - our hopes and aspirations for a world which has more freedom.
We can go around the room and say Next year in ..., filling in a hope or desire inspired by the theme of slavery, freedom and liberation.
We're now beginning to tell the story of Exodus. We'll be going in the reverse order to usual, starting with a cup of wine, then Dayenu, then the 10 plagues, then the story (we'll do a Play), then the four children, then the four questions!
Drink "2nd" (3rd in Reverse Seder) cup of wine.
Dayenu - IT WOULD HAVE BEEN ENOUGH
One of most beloved songs in the Passover Seder is "Dayeinu". Dayeinu commemorates a long list of miraculous things God did, any one of which would have been pretty amazing just by itself. For example, “Had God only taken us out of Egypt but not punished the Egyptians – it would have been enough.” Dayeinu, translated liberally, means, “Thank you, God, for overdoing it.”
Dayeinu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayeinu.”
We'll take part in the fun sephardi tradition of whipping each other with spring onions while we sing a few verses of Dayenu!
Song:
Ilu ho-tsi, Ho-tsi-a-nu, Ho-tsi-a-nu mi-Mitz-ra-yim, Ho-tsi-a-nu mi-Mitz-ra-yim, Da-ye-nu!
If he had brought us all out of Egypt, it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-Sha-bat, Na-tan la-nu et-ha-Sha-bat, Da-ye-nu!
If he had given us Shabbat it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-To-rah, Na-tan la-nu et-ha-To-rah, Da-ye-nu!
If he had given us the Torah it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
.. .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu!
Adapted from JewBelong Haggadah
7. Koreich (Sandwich)
This section on Koreich was contributed by Faustine Sigal, who is the International Director of Jewish Education for Moishe House. She works in France, where there are two Moishe Houses, both in Paris!
----
In this Reverse Seder, we can do a reverse Koreich Sandwich - place the matzah in the middle, and enclose it with charoset and maror on the outside! That's a messy Koreich, but don't worry, there's two hand washings coming up soon!
As we eat the Koreich, we read a text giving credits for the recipe of this sandwich to Hillel. Why Hillel?
Hillel is a major figure in the rabbinic walk of fame. Descended from King David, he is often referred to for his qualities of wisdom, humility and compassion. In the tractate Avot (like a guide on ethics), he is quoted saying “be of the disciples of Aaron, loving peace and pursuing peace, loving people and bringing them closer to the Torah”. The Jewish concept “rodef shalom ”, peace pursuer (more than builder) is rooted in his teaching. It is also said of his students that “they were agreeable and humble, and when they taught the law they would teach both their own opinions and the opinions of (their opponents). They even prioritized the statements of (their opponents).”
Hillel is the model we refer to when seeking the ability to reconcile different truths towards peace. His name is associated with the commitment to honour complexity in life, to acknowledge that “these and those are the words of the living God”. Any experience, idea, longing – be it as positive as Redemption – is made of the combination of differences. The seder in general brings together differing, if not opposing things:
Joy of redemption and sadness of affliction;
Memories and compassion with hunger and a festive meal;
Jewish particular memories and values and a universalistic commitment;
Repeating old texts every year and making them fresh every year, etc.
Korech, this part of the seder, is the sandwich version of this view on life. We walk into Hillel’s step and combine different concepts towards one horizon. We bring different elements together into one redemptive bite.
3. Hallel (songs of praise)
Four Cups of Wine:
The Four Cups of the Seder are structurally connected to the four verbal performances this evening:
(4) Hallel, completing the festival Psalms
(3) Birkat HaMazon, completing the Pesach meal; and
(2) Maggid, the storytelling
(1) Kiddush, sanctifying the holiday
Four Matriarchs of Israel:
Two 16th C. mystic rabbis identify the Four Cups with the Four Matriarchs of Israel. The Maharal of Prague (famous for the legend of Golem) and Rav Isaiah Horowitz of Tsfat explain:
(4) The Cup of Hallel (Praise) is for Leah who came to realize that the pursuit of the impossible, Jacob's love, must give way to appreciation of what one has. When her fourth child was born, Judah, she praised God: " This time I will thank God " (Genesis 29:35).
(3) The Cup of the Blessing after Eating represents Rachel whose son Joseph provided the whole family of Jacob with bread in a time of great famine.
(2) The Cup of Maggid is for Rebecca who knew how to mother both Esav and Jacob, two opposed natures.
(1) The Cup of Kiddush stands for Sarah who was the mother of a community of converts, believers by choice.
Our Reverse Seder concludes with kiddush (blessing over wine).
In the conventional order, beginning with kiddush seems unremarkable - after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?
As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?
A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.
Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.
Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.
This section was adapted from Pardes.
Elliot will now introduce Shitacha!
After that, we'll sing the Ma Nishtana in reverse order:
מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
Ma nishtana halaila hazeh mikol haleilot?
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ
4) Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.
Why is it that on all other nights we eat either sitting or reclining, but on this night we eat in a reclining position?
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים
3) Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.
Why is it that on all other nights we do not dip our herbs even once, but on this night we dip them twice?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר
2) Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.
Why is it that on all other nights we eat all kinds of herbs, but on this night we eat only bitter herbs?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה
1) Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.
Why is it that on all other nights during the year we eat either bread or matzo, but on this night we eat only matzo?
Some say
Next year in Jerusalem - L'Shana Haba'ah B'Yerushalayim - לשנה הבאה בירושלים
and some prefer to say:
Next year in freedom - L’Shana Haba B’heroot
The first recorded use of this phrase was by Austrian Rabbi Isaac Tyrnau in his 15th century CE book cataloging the traditions of various Ashkenazi (Eastern European) Jewish Communities.
The phrase evokes a common theme in Jewish culture of a desire to return to a rebuilt Jerusalem, and commentators have suggested that it serves as a reminder of the experience of living in exile.
It is usually said at the end of the seder, to remind us that even though the story ends in freedom, there are many who are not free, and the story should be carried with us after the end of Pesach. In tonight's reverse seder, we instead go from freedom into slavery, and so maybe it is insightful to think about next year at the start of our seder - our hopes and aspirations for a world which has more freedom.
We can go around the room and say Next year in ..., filling in a hope or desire inspired by the theme of slavery, freedom and liberation.
We're now beginning to tell the story of Exodus. We'll be going in the reverse order to usual, starting with a cup of wine, then Dayenu, then the 10 plagues, then the story (we'll do a Play), then the four children, then the four questions!
Drink "2nd" (3rd in Reverse Seder) cup of wine.
Dayenu - IT WOULD HAVE BEEN ENOUGH
One of most beloved songs in the Passover Seder is "Dayeinu". Dayeinu commemorates a long list of miraculous things God did, any one of which would have been pretty amazing just by itself. For example, “Had God only taken us out of Egypt but not punished the Egyptians – it would have been enough.” Dayeinu, translated liberally, means, “Thank you, God, for overdoing it.”
Dayeinu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayeinu.”
We'll take part in the fun sephardi tradition of whipping each other with spring onions while we sing a few verses of Dayenu!
Song:
Ilu ho-tsi, Ho-tsi-a-nu, Ho-tsi-a-nu mi-Mitz-ra-yim, Ho-tsi-a-nu mi-Mitz-ra-yim, Da-ye-nu!
If he had brought us all out of Egypt, it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-Sha-bat, Na-tan la-nu et-ha-Sha-bat, Da-ye-nu!
If he had given us Shabbat it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-To-rah, Na-tan la-nu et-ha-To-rah, Da-ye-nu!
If he had given us the Torah it would have been enough!
CHORUS: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!
.. .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu!
Adapted from JewBelong Haggadah
7. Koreich (Sandwich)
This section on Koreich was contributed by Faustine Sigal, who is the International Director of Jewish Education for Moishe House. She works in France, where there are two Moishe Houses, both in Paris!
----
In this Reverse Seder, we can do a reverse Koreich Sandwich - place the matzah in the middle, and enclose it with charoset and maror on the outside! That's a messy Koreich, but don't worry, there's two hand washings coming up soon!
As we eat the Koreich, we read a text giving credits for the recipe of this sandwich to Hillel. Why Hillel?
Hillel is a major figure in the rabbinic walk of fame. Descended from King David, he is often referred to for his qualities of wisdom, humility and compassion. In the tractate Avot (like a guide on ethics), he is quoted saying “be of the disciples of Aaron, loving peace and pursuing peace, loving people and bringing them closer to the Torah”. The Jewish concept “rodef shalom ”, peace pursuer (more than builder) is rooted in his teaching. It is also said of his students that “they were agreeable and humble, and when they taught the law they would teach both their own opinions and the opinions of (their opponents). They even prioritized the statements of (their opponents).”
Hillel is the model we refer to when seeking the ability to reconcile different truths towards peace. His name is associated with the commitment to honour complexity in life, to acknowledge that “these and those are the words of the living God”. Any experience, idea, longing – be it as positive as Redemption – is made of the combination of differences. The seder in general brings together differing, if not opposing things:
Joy of redemption and sadness of affliction;
Memories and compassion with hunger and a festive meal;
Jewish particular memories and values and a universalistic commitment;
Repeating old texts every year and making them fresh every year, etc.
Korech, this part of the seder, is the sandwich version of this view on life. We walk into Hillel’s step and combine different concepts towards one horizon. We bring different elements together into one redemptive bite.
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