/
haggadah.tex
2870 lines (2422 loc) · 99.1 KB
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haggadah.tex
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% TODO:
% dyenu text w/ better translit for ``hotzianu, natan et hatorah, natan et % hashabat''
% add ``oseh shalom'' and ``hashem oz l'amo yitein'' to birkat
% nirtzah songsheet
\documentclass[a4paper,10pt,openany]{memoir}
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\setmainfont{EB Garamond}
%\usepackage[urw-garamond]{mathdesign}
%\usepackage[bitstream-charter]{mathdesign}
%\usepackage[tpagella]{mathdesign}
%\usepackage{ucs}
%\usepackage[utf8x]{inputenc} % adding the UTF-8 encoding
%\usepackage{culmus}
%\usepackage[HE8,OT1]{fontenc}
%\usepackage[english,hebrew]{babel}
\usepackage{setspace}
\usepackage{multicol}
%\chapterfont{\raggedleft}
\renewcommand*{\chaptitlefont}{\huge\raggedleft}
\usepackage{polyglossia}
\setdefaultlanguage{english}
\setotherlanguage[numerals=hebrew]{hebrew}
\newfontfamily\hebrewfont[Script=Hebrew]{Adobe Hebrew}
\setlength{\beforechapskip}{0cm}
%\setlength{\beforechapskip}{-6.5em}
%\setlength{\topskip}{6.5em}
\newcommand{\HgInst}[1]{{\noindent\sffamily{\bfseries{#1}}}}
\newcommand{\HgEllipsis}{\ensuremath{\left[\ldots\right]}}
\newcommand{\HgSource}[1]{\hfill{\small---\itshape{#1}}}
\newcommand{\hchapter}[1]{
\begin{hebrew}
\begin{Spacing}{.97}
\newpage
\strut
\vspace{.15em}
\begin{flushleft}
\noindent\Huge #1
\end{flushleft}
\vspace{1em}
\end{Spacing}
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%\setdefaultlanguage{hebrew}
%\begin{hebrew}[numerals=hebrew]
% \chapter*{#1}
%%\chapter{Hello}
%\end{hebrew}
% %\chapter*{#1}
%%\setdefaultlanguage{english}
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\newcommand{\HgHL}[1]{{\Large\textbf{#1}\par\noindent\\[-.5em]}}
\newcommand{\HgFill}{\vfill \hrule \vfill}
\newenvironment{HgEnglish}{\strut\\\noindent}{\vspace{1em}}
\newenvironment{HgTranslit}{\strut\\\noindent\begin{itshape}}{\end{itshape}\vspace{1em}}
\newenvironment{HgHebrew}{\begin{hebrew}\strut\\\noindent\LARGE}{\end{hebrew}}
%\newenvironment{HgHebrew}{\begin{otherlanguage}{hebrew}\strut\\\noindent\Large
%}{\par\end{otherlanguage}\vspace{1em}}
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\newcommand{\JSrc}{\textsuperscript{\upshape{[J]}}}
\newcommand{\LSrc}{\textsuperscript{\upshape{[L]}}}
\newcommand{\SSrc}{\textsuperscript{\upshape{[S]}}}
\begin{document}
%\selectlanguage{english}
\aliaspagestyle{chapter}{empty}
\pagestyle{empty}
\strut
\vfill
\begin{center}
\begin{HgHebrew}
\fontsize{120pt}{120pt}
\selectfont
\hspace{-10pt}
ה
\hfill
ג
\hfill
ד
\hfill
ה
\end{HgHebrew}
\vspace{5em}
%\fontsize{22pt}{22pt}
\fontsize{28pt}{28pt}
\selectfont
The
Columbia-%
Commune-%
\\[.2em]
\fontsize{37pt}{37pt}
\selectfont
Churchill-%
California
\\
\fontsize{50pt}{50pt}
\selectfont
Free
Haggadah
\end{center}
\vspace{10em}
\vfill
%\chapter*{Preface to the 2013 edition}
%
%During my undergraduate years, the annual cobbling-together of a haggadah from
%assorted prayer books, Maxwell House freebies and miscellaneous online snippets
%grew into a kind of March ritual. The haggadah, once constructed and
%wine-baptized, was invariably lost---and, in an echo of the pagan springtime
%ceremony from which Passover likely derives, refashioned anew each year. This
%document is an attempt to stabilize the process (or, at the very least, to
%minimize the amount of frantic typing I have to do after dinner goes into the
%oven).
%
%Every haggadah is a palimpsest, but this one more than most. Its immediate
%progenitor, which I refer to here as the ``Commune Haggadah'', was used in 2011
%and 2012 (and possibly earlier?) by an eponymous collective of Columbia students
%who identified (some ironically and some with deadly seriousness) with various
%worldwide socialist movements. The Commune Haggadah appears to have itself been
%substantially plagiarized from an earlier ``Socialist Haggadah'' (with the full
%cooperation of the latter's author), about which I have been able to determine
%only that it was prepared by a friend-of-a-friend, one Eve Goodman, from an
%intimidating list of scholarly sources (enumerated on the back pages) between
%the years 2003 and 2010. The lost haggadot which I prepared for my own use in
%2010 and 2011 were rather more catholic (note the miniscule ``c''!) in the
%themes and political leanings of their source material.
%
%This is not a socialist haggadah. Though we eat reclining, the seder is
%supposed to make us uncomfortable: our meal recalls Jews' tears and Egyptians'
%blood; bricks and affliction; mortar and slaughter. And the ``telling'' for
%which this book is named ought to make us uncomfortable too, no less when that
%means avoiding easy (and, we can now safely say, demonstrably untrue) Marxist
%accounts of history. Nevertheless the basic story of the Passover is the
%liberation of the oppressed by overwhelming historical forces, and the basic
%impulse of the Commune Haggadah was good. It, and its predecessors, still
%constitute the spiritual (if no longer the textual) core of the present
%document. I can only hope that, transplanted with its keeper, the Haggadah now
%hold will flourish as we have in Cambridge's strange soil.
%
%\chapter*{Prefatory miscellany}
%
%\begin{itemize}
% \item The letter \d{h} (that's ``h-with-a-dot-under-it'') is a voiceless
% uvular fricative, as in the Hebrew ``hanukkah'', the Scottish ``loch'', or
% the sound one make while clearing one's throat of mucus.
%
% \item All translations of scripture are from the 1917 JPS Version unless
% otherwise noted.
%\end{itemize}
\chapter*{The Passover seder}
\vfill
\vspace{-2em}
\begin{HgHebrew}
\begin{center}
קדש
-
ורחץ
-
כרפס
-
יחץ
-
מגיד
-
רחצה
-
מוציא
-
מצה
\\
מרור
-
כורך
-
שולחן עורך
-
צפון
-
ברך
-
הלל
-
נירצה
\end{center}
\end{HgHebrew}
%\vspace{-3em}
\begin{HgTranslit}
\begin{center}
{\footnotesize
KADESH - UR\d{H}ATZ - KARPAS - YA\d{H}ATZ - % \\
MAGID - RA\d{H}TZA - MOTZI - MATZAH \\
MAROR - KOREI\d{H} - SHUL\d{H}AN OREI\d{H} - % \\
TZAFUN - BAREI\d{H} - HALLEL - NIRTZAH}
\end{center}
\end{HgTranslit}
\vfill
\hchapter{סדר}
\vfill
\begin{HgEnglish}
We are gathered tonight to retell the story of the exodus from Egypt.
``Seder'' means ``order'', and ``haggadah'' means ``the telling''. This meal
is at once an opportunity to recall our history, a ritual substitute for the
Passover sacrifice that was offered in the Temple days, and a celebration of
the freedom we now enjoy.
\end{HgEnglish}
\HgFill
%\settowidth{\versewidth}{matzah balls in salted water or broth, because you can.}
%\begin{verse}[\versewidth]
% Breakfast on kosher macaroons and Diet Pepsi\\
% in the car on the way to Price Chopper for lamb.
%
% Peel five pounds of onions and let the Cuisinart\\
% shred them while you push them down and weep.
%
% Call your mother because you know she’s preparing\\
% too, because you want to ask again whether she cooks
%
% matzah balls in salted water or broth, because you can.\\
% Crumble boullion cubes like clumps of wet sand.
%
% Remember the precise mixing order, beating \\
% then stirring then folding, so that for one moment
%
% you can become your grandfather. \\
% Remember the year he taught you this trick,
%
% not the year his wife died scant weeks before seder\\
% and he was already befuddled when you came home.
%
% Realize that no matter how many you buy\\
% there are never quite enough eggs at Pesach
%
% especially if you need twelve for the kugel \\
% and eighteen for the kneidlach and another dozen
%
% to hardboil and dip in bowls of stylized tears.\\
% Know you are free! What loss. What rejoicing.
%\end{verse}
%\HgSource{R. Rachel Barenblat, ``Order''}
\settowidth{\versewidth}{Recount to each other all we endured since we parted}
\begin{verse}[\versewidth]
%% When I paid off the taxi \\
%% I had no money left \\
%% And, of course, no luggage \\
%% My empty hands shall signify this passion \\
%% Which itself remembers
%% O Daughter of Zion \\
%% When you lay upon my breast \\
%% I was like a soldier \\
%% Who lies beneath the earth of his homeland, resolved
%% You said: \\
%% ``I am an old woman, \\
%% I thought you were dead. \\
%% I have forgotten how often \\
%% We betrayed one another. \\
%% My hide is worn thin, \\
%% Covered with scars and wrinkles. \\
%% Now only doctors gather at my bedside \\
%% To tell what the Almighty has prepared for me. \\
%% A woman comes in to keep the place looking occupied.''
Let us, when our lust is exhausted for the day \\
Recount to each other all we endured since we parted \\
There is so much to get through \\
It will take until night \\
Then we shall rise, miraculously \\
Virgin, boy and bride
To me you are a land of Jerusalem stone \\
Your scars are holy places \\
There, under my hand, the last wall of the Temple \\
There, the Dome of the Rock \\
And many apartments \\
The forest planted in memory \\
The movie houses picketed by Hasidim \\
The military barracks \\
The orchard where a goat climbs among branches
Your neighbor, the one who let me in \\
She was brought up on stories of our love
\end{verse}
\HgSource{Alice Goodman, ``Chorus of the Exiled Jews'' from \emph{The Death of
Klinghoffer}}
\vfill
\newpage
\chapter*{Kadesh: Sanctification}
\vfill
\HgInst{Light the candles, and read:}
\begin{HgTranslit}
Baru\d{h} ata Adonai, eloheinu mele\d{h} ha'olam, \\
asher kidshanu b'mitzvotav, \\
v'tzivanu l'hadlik ner shel [{\textit Shabbat v'}] yom tov.
\end{HgTranslit}
\begin{HgEnglish}
Blessed are you, Lord our God, ruler of the universe, \\
Who sanctifies us with commandments, \\
and commands us to kindle the [Sabbath and] festival lights.
\end{HgEnglish}
\begin{HgTranslit}
Baru\d{h} ata Adonai, eloheinu mele\d{h} ha'olam, \\
shehe\d{h}eanu v'kiymanu v'higyanu laz'man hazeh.
\end{HgTranslit}
\begin{HgEnglish}
Blessed are you, Lord our God, ruler of the universe, \\
Who has given us life, and sustained us, and enabled us to reach this season.
\end{HgEnglish}
\vfill
\HgInst{Pour the first cup of wine, and read:}
%And the evening and the morning were the sixth day.
%Thus the heavens and the earth were finished, and all the host of them.
%And on the seventh day God ended his work which he had made;
%And he rested on the seventh day from all his work which he had made.
%And God blessed the seventh day, and sanctified it:
%Because that in it he had rested from all his work which God created and made.
\begin{HgHebrew}
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
\\
בּוֹרֵא פְּרִי הַגָפֶן.
% ברוך אתה יי אלהינו מלך העולם
% \\
% בורא פרי הגפן.
\end{HgHebrew}
\begin{HgTranslit}
\HgHL{Baru\d{h} ata Adonai, eloheinu mele\d{h} ha'olam, \\
borei p'ri hagafen.}
%Baru\d{h} ata Adonai, eloheinu mele\d{h} ha'olam, \\
%asher ba\d{h}ar banu mikol am v'romemanu, mikol lashon v'kidshanu, \\
%b'mitzvotav. \\
%\HgEllipsis \\
%Baru\d{h} ata Adonai, m'kadesh Yisrael v'hazmanim.
\end{HgTranslit}
\vspace{-1em}
\begin{HgEnglish}
\HgHL{Blessed are you, Lord our God, ruler of the universe, \\
Who creates the fruit of the vine.}
% Blessed are you, Lord our God, ruler of the universe, \\
% Who chose us from the throng of people and singled us out among nations \\
% By giving us the commandments, knowledge of life and good. \\
% You made festivals for happy times, \\
% and appointed holidays and seasons for rejoicing. \\
% Such is this Day of the Feast of Unleavened Bread, when we gather \\
% To remember our going out from Egypt, and to taste our freedom. \\
% For you chose us among all others to celebrate \\
% Your holy festivals with joy and fervor, the marks of your love and favor. \\
% Blessed are you, God of Israel, who makes holy festivals.
%\HgSource{adapted from the Red Sea Haggadah}
\end{HgEnglish}
\HgInst{Drink the first cup.}
\vfill
\hchapter{קדש}
\begin{HgEnglish}
\HgHL{
Wherefore say unto the children of Israel: I am God, and I will bring you out
from under the burdens of the Egyptians,}\\[-3em]
\HgSource{Exodus 6:6 \JSrc}\\
\noindent There are four expressions of redemption [in Exodus 6:6]: {\itshape
I will bring you out}, {\itshape I will deliver you}, {\itshape I will redeem
you} and {\itshape I will take you}. These correspond to the four decrees
which Pharaoh issued regarding [the Jews]. The sages accordingly ordained four
cups to be drunk on the eve of Passover to correspond with these four
expressions, in order to fulfil the verse: {\itshape I will lift up the cup of
salvation and call upon the name of the Lord.}
\HgSource{Shemot Rabbah\footnote{Tr. Soncino}}
\end{HgEnglish}
\HgFill
\begin{HgEnglish}
[{\itshape On Shabbat:}]
We rededicate ourselves to liberation from tyranny: from the tyranny of
poverty, the tyranny of war, the tyranny of ignorance and the tyranny of hate.
And we light candles to shine as a beacon of liberation for our people and for
all people. May the light of the candles we kindle tonight bring radiance to
all those who live in darkness still; may this season, marking our deliverance
of our people from servitude to Pharaoh, rouse us against anyone who keeps
others in servitude; may we strive to bring about our own liberation and the
liberation of all people everyone.
Blessed is the spirit of freedom in whose honor we kindle the lights of this
holiday, Passover, the season of freedom. Blessed is the force of life that
brings us to this year’s spring, and to this renewal of our quest for freedom.
\SSrc
\end{HgEnglish}
\HgFill
\begin{verse}
Blessed is the match consumed in kindling flame. \\
Blessed is the flame that burns in the secret fastness of the heart. \\
Blessed is the heart with strength to stop its beating for honor's sake. \\
Blessed is the match consumed in kindling flame.
\end{verse}
\HgSource{Hannah Szenes, ``Blessed is the Match''}
\newpage
\chapter*{Ur\d{h}atz: Washing the hands}
\vfill
\HgInst{Wash your hands (without reciting a blessing).}
\vfill
\hchapter{ורחץ}
\vfill
We wash our hands to prepare ourselves for the Passover rituals.\CSrc
\HgFill
%\settowidth{\versewidth}{\vin Who shall ascend into the mountain of HaShem?}
%\begin{verse}[\versewidth]
% The earth is HaShem's, and the fulness thereof; \\
% \vin the world, and they that dwell therein. \\
% For he hath founded it upon the seas, \\
% \vin and established it upon the floods. \\
% Who shall ascend into the mountain of HaShem? \\
% \vin and who shall stand in his holy place? \\
% He that hath clean hands, and a pure heart \\
%\end{verse}
%\HgSource{Psalm XXIV:1--5 \JSrc}
%% JPS
\noindent This part of the Seder is when Jesus washed everybody’s feet at the
Last Supper. If anyone would like to wash anyone else’s feet, do so now.
\HgSource{The Bob Marley Haggadah}
\HgFill
\settowidth{\versewidth}{Would gush, flush, green these mountains and these
valleys}
\begin{verse}[\versewidth]
\HgEllipsis
It is our sorrow. Shall it melt? Ah, water \\
Would gush, flush, green these mountains and these valleys, \\
And we rebuild our cities, not dream of islands.
\end{verse}
\HgSource{W.~H.~Auden, [Hearing of harvests rotting in the valleys]}
\HgFill
\begin{HgEnglish}
My soul melteth away for heaviness; sustain me according unto Thy word.
\end{HgEnglish}
\HgSource{Psalm CIX:28 \SSrc}
% JPS
\HgFill
\settowidth{\versewidth}{\vin that the bones which Thou hast crushed may
rejoice}
\begin{verse}[\versewidth]
Wash me thoroughly from mine iniquity, \\
\vin and cleanse me from my sin. \HgEllipsis \\
Purge me with hyssop, and I shall be clean; \\
\vin wash me, and I shall be whiter than snow. \\
Make me to hear joy and gladness; \\
\vin that the bones which Thou hast crushed may rejoice.
\end{verse}
\HgSource{Psalm LI:4,9--10 \SSrc}
% JPS
%\begin{verse}
%Isn’t it always the heart that wants to wash \\
%the elephant, begging the body to do it \\
%with soap and water, a ladder, hands, \\
%in tree shade big enough for the vast savannas \\
%of your sadness, the strangler fig of your guilt, \\
%the cratered full moon’s light fuelling \\
%the windy spooling memory of elephant?
%
%What if Father Quinn had said, “Of course you’ll recognize \\
%your parents in Heaven,” instead of \\
%“Being one with God will make your mother and father \\
%pointless.” That was back when I was young enough \\
%to love them absolutely though still fear for their place \\
%in Heaven, imagining their souls like sponges full \\
%of something resembling street water after rain.
%
%\HgEllipsis
%\end{verse}
%\HgSource{Barbara Ras, ``Washing the Elephant''}
%\vfill
\chapter*{Karpas: The green vegetable}
\vfill
\HgInst{Distribute pieces of parsley, and dip them in saltwater.}
\begin{HgHebrew}
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,
\\
בּוֹרֵא פְּרִי הָאֲדָמָה.
%ברוך אתה יי אלהינו מלך העולם,
% \\
% בורא פרי האדמה.
\end{HgHebrew}
\begin{HgTranslit}
\HgHL{
Baru\d{h} ata Adonai, eloheinu mele\d{h} ha'olam, \\
borei p'ri ha'adamah.
}
\end{HgTranslit}
\vspace{-1em}
\begin{HgEnglish}
\HgHL{
Blessed are you, Lord our God, ruler of the universe, \\
Who creates the fruit of the earth.
}
\end{HgEnglish}
\HgInst{Eat the parsley.}
\vfill
\hchapter{כרפס}
\begin{HgEnglish}
The green vegetable represents spring, and rebirth, renewal and growth. The salt
water represents the tears we shed when we were slaves in Egypt.
\end{HgEnglish}
\HgFill
\begin{HgEnglish}
The passover seder as we know it, however, actually originated in late
antiquity, in Roman Palestine in the first centuries of the Common Era. That
historical context is very important because both the very structure and
format of the haggadah text reflects not only those conventions but also the
inevitable cultural changes that occurred when Jews moved from Roman Palestine
to other cultures in the Diaspora \HgEllipsis
Let me give one brief example: The passage that we know as the
Four Questions originally consisted of three, not four questions, and each
question directly addressed one of the three symbolic foods eaten at the
seder---the maror (which are the bitter herbs customarily eaten with
\d{h}aroset) the matzah, and the Passover sacrifice. As it happens, each of
these three foods also related to the three courses that were customarily
eaten at a Greco-Roman banquet. \\
\HgSource{Joseph Tabory, The JPS Commentary on the Haggadah}
\end{HgEnglish}
\HgFill
\begin{HgEnglish}
Blessed are you, underpaid migrant farmworkers, who create the fruit of the
earth.\SSrc
\end{HgEnglish}
\HgFill
\begin{verse}
For, lo, the winter is past, the rain is over and gone;
The flowers appear on the earth; the time of singing is come, and the voice of
the turtle is heard in our land;
The fig-tree putteth forth her green figs, and the vines in blossom give forth
their fragrance. Arise, my love, my fair one, and come away.
\end{verse}
\HgSource{The Song of Songs 2:11-13 \JSrc}
\begin{HgEnglish}
\end{HgEnglish}
\chapter*{Ya\d{h}atz: Breaking the matzah}
\vfill
\HgInst{Break the middle matzah, and set aside the larger piece as the
afikoman. Hold the remaining matzah up, and read (in Aramaic and English):}
\begin{HgHebrew}
הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא
\\
בְּאַרְעָא דְמִצְרָיִם.
\\
כָּל דִּכְפִין יֵיתֵי וְיֵכוֹל,
\\
כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח.
\\
הָשַּׁתָּא הָכָא,
לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל.
\\
הָשַּׁתָּא עַבְדֵי,
לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.
% הא לחמא עניא די אכלו אבהתנא
% \\
% בארעא דמצריִם.
% \\
% כל דכפין ייתי ויכול,
% \\
% כל דצריך ייתי ויִפסח.
% \\
% השתא הכא,
% לשנה הבאה בארעא דיִשראל.
% \\
% השתא עבדי,
% לשנה הבאה בני חורין.
\end{HgHebrew}
\begin{HgTranslit}
\HgHL{
Hala\d{h}ma anya di a\d{h}alu avhatana \\
b'ara d'mitzrayim.
}
Kol di\d{h}fin yeitei v'ye\d{h}ol \\
kol ditzri\d{h} yeitei v'yifsa\d{h}. \\
Hashata ha\d{h}a, %\\
l'shana haba'a b'ara d'yisrael. \\
Hashata avdei, %\\
l'shana haba'a b'nei \d{h}orin.
\end{HgTranslit}
\begin{HgEnglish}
\HgHL{
This is the bread of affliction that our ancestors ate \\
in the land of Egypt.
}
All who are hungry, come and eat; \\
all who are needy, come and celebrate the Passover. \\
Now we are here;
next year may we be in Israel; \\
now we are slaves;
next year may we be free.
\end{HgEnglish}
\HgInst{Pour (but don't drink!) the second cup of wine.}
\vfill
\hchapter{יחץ}
\begin{HgEnglish}
According to one tradition, we recite this portion in Aramaic rather than
Hebrew so that the angels (who can't understand Aramaic) don't take us up on
our offer and crash the party.
Various reasons are given for breaking the middle matzah: to remind us that
the task of liberation, like the matzah, is incomplete; or in commemoration of
the time when we were poor and hungry. Another commentary tells us that the
Hebrew slaves, making their way to freedom, couldn't know when their next meal
would come, so they ate only a small amount of matzah and hid the rest for
later.
\end{HgEnglish}
\HgFill
%\begin{HgEnglish}
% It is written [Deut. xvi. 3]: ``Bread of affliction'' (le\d{h}em oni), and as
% ``oni'' can also stand for ``proclaiming,'' the bread may be called ``bread of
% proclamation,'' i.e., ``bread over which proclamations should be made,'' and
% thus we have also learned [from the Oral Law]. Or ``Oni'' may still be called
% ``poor,'' and for the reason that the benediction pertaining to the eating of
% the unleavened bread should be made over a broken piece after the manner of
% the poor.
%
% \HgSource{Tractate Pesachim\footnote{Tr. Robinson}}
%\end{HgEnglish}
\noindent Next, we break some Matzoh in two. One piece becomes the Afikomen
and the patriarch of the house hides it. Later, everyone pretends to look
for it in medicine cabinets and closets. This is the only sport many Jewish
kids can play without getting made fun of. And dreidel.
\HgSource{The Bob Marley Haggadah}
\HgFill
\begin{HgEnglish}
While there is a lower class, I am in it; while there is a criminal element, I
am of it; while there is a soul in prison, I am not free!
\HgSource{Eugene V. Debs}
\end{HgEnglish}
\HgFill
\begin{HgEnglish}
This invitation appears to be presented at the wrong time, for Kiddush has
already been recited, in the wrong place, for it is issued in the privacy of our
own homes, and in a language, Aramaic, which most people no longer understand.
[\ldots] What purpose do these invitations serve?
The Pesach Seder is a celebration of our redemption and we are all guests of
honor. To prevent the guests from feeling beholden to [host,] which would
inhibit their involvement and participation in the evening, we begin the Seder
by allowing the guests to invite others. The Talmud states "a guest is not
permitted to invite other guests". However, a guest of honor has the right to
invite whomever he chooses. The message we are relaying to all the participants
is they are not merely guests beholden to the homeowner. Rather, they are all
guests of honor, celebrating their own redemption. [\ldots] The purpose of the
invitation is for the guests already assembled, not for those who are absent.
\HgSource{R. Yochanan Zwieg, ``Ha Lachma Anya''}
\end{HgEnglish}
\chapter*{Magid: The Passover story \\ {\LARGE The four questions}}
\vfill
\HgInst{The youngest person present recites:}
\begin{HgHebrew}
מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת?
\\
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה,
%\\
הַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה.
\\
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת,
%\\
הַלַּיְלָה הַזֶּה מָרוֹר.
\\
שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת,
%\\
הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.
\\
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין,
%\\
הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין.
\end{HgHebrew}
\begin{HgTranslit}
\HgHL{Ma nishtana halaila hazeh mikol haleilot?}
Shebe\d{h}ol haleilot, anu o\d{h}lin \d{h}ametz umatzah,
halaila hazeh kulo matzah. \\
Shebe\d{h}ol haleilot, anu o\d{h}lin sh'ar y'rakot,
halaila hazeh maror. \\
Shebe\d{h}ol haleilot, ein anu matbilin afilu p'am e\d{h}ad,
halaila hazeh sh'tei f'amin. \\
Shebe\d{h}ol haleilot, anu o\d{h}lin bein yoshvin uvein m'subin,
halaila hazeh \\ \strut $\quad$ kulanu m'subin.
\end{HgTranslit}
\begin{HgEnglish}
\HgHL{Why is this night different from all other nights?}
On other nights, we eat leavened bread and matzah; tonight only matzah. \\
On other nights, we eat all kinds of herbs; tonight bitter herbs. \\
On other nights, we do not dip our food; tonight we dip twice. \\
On other nights, we eat upright or reclining; tonight we all recline. \\
\end{HgEnglish}
\HgInst{Uncover the matzah, and read:}
\begin{HgEnglish}
\HgHL{We were slaves of Pharaoh in Egypt, and our God brought us out from there
with a mighty hand and an outstretched arm.}
Now, if God had not brought our ancestors out from Egypt, then we, our
children, and our children's children might still be enslaved to Pharaoh in
Egypt. Therefore, even if we were all wise, all understanding, all learned in
the ways of Torah, we would still be obligated to tell the story of the Exodus.
And indeed, everyone who dwells upon the features of the Exodus is
praiseworthy.
\end{HgEnglish}
\vfill
\hchapter{מגיד}
\vfill
\begin{HgEnglish}
It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi
Akiva and Rabbi Tarphon were reclining [at a seder] in B'nei Berak. They were
discussing the exodus from Egypt all that night, until their students came and
told them: ``Masters! The time has come for reciting the morning Sh'ma!''
Rabbi Eleazar ben Azariah said: I have lived to be a man of threescore years and
ten, yet I did not understand why the story of the Exodus should be told at
night until Ben Zoma explained it to me. He said: It is said, ``That thou mayest
remember the day when thou camest forth out of the land of Egypt all the days of
thy life.'' (Deuteronomy 16:3) ``The days of your life'' would have meant the
days only, but ``all the days of your life'' includes the nights also. The
Sages of Israel explain it further: ``The days of your life'' refers to this
world, while ``All the days of your life'' includes the time of the Messiah.
\LSrc
\end{HgEnglish}
\HgFill
\begin{enumerate}
\item
Why do we eat the bread of our neighbors, instead of inviting them over to
break matzo with us and figuring out a way to give each other a place at the
table in a free Middle East?
\item
Why do we swallow the bitter herbs of ethnocentrism, ultranationalism, and
pharaoic fundamentalism?
\item
Why do we recline, most nights of the year, when our freedom remains
incomplete, so long as the giant triplets of racism, extreme materialism,
and militarism are still at large in these lands?
\item
Why do we dip into the fountain of forgetting more than we dip into the
\linebreak
charoset and the salt water of memory, which are meant to remind us not to
do unto others as has been done unto us?
\end{enumerate}
\HgSource{Michael Gould-Wartofsky, ``Liner Notes for a Freedom Seder''}\\
\HgFill
\begin{HgEnglish}
The Seder is thus a giant yet intimate classroom, with the Haggada serving as
the subject matter, and the father as the main educator entrusted with the
role of engaging pupils in a discussion based on a question and answer format
[\ldots] in the hope of involving everyone present. Listening is passive and
stagnant; far better to inquire, probe and analyze our oldest Jewish festival.
\HgSource{Joe Bobker, ``The Exodus Story and its Message''}
\end{HgEnglish}
\vfill
\chapter*{Magid: The Passover story \\ {\LARGE The four children}}
\vfill
\HgHL{The Torah speaks of four kinds of children: The wise child, the wicked
child, the simple child, and the child who does not know how to ask.}\\
The wise child asks: ``What is the meaning of the testimonies, laws and
judgments that God our god has commanded you?''
To that one, you explain all the laws of Passover, down to the very last detail
about the Afikoman. \\[1em]
The wicked child asks: ``What does all of this mean to you?'' %(Exodus 12:26)
By saying ``you,'' and not ``we'' or ``me,'' he excludes himself from the group,
and denies God. Answer that child plainly: ``This is done because of what the
Lord did for me when I came out of Egypt.'' (Exodus 13:8) ``For me, not for you:
if you had been there in Egypt, you would not have been redeemed.''\\[1em]
The simple child asks: ``What is this?''
Answer that one: ``By strength of hand the Lord brought us out from Egypt, from
the house of bondage.'' (Exodus 13:14)\\[1em]
To the child who does not know how to ask, speak first, it is written: ``And
thou shalt show thy son in that day, saying, This is done because of that which
the Lord did unto me when I came forth out of Egypt.'' (Exodus 13:8) \LSrc
\vfill
\hchapter{מגיד}
\begin{HgEnglish}
Wise, wicked, simple, does not know how to ask. This order conforms neither to
the order in which the children are mentioned in the Torah (Wicked, Simple, Does
Not Know How to Ask, Wise), nor to the order of their moral standing, in which
the wicked child should be last.
Rather, they are listed in order of their intellectual capacities: The wise
child; the wicked child, who is also wise but whose insolence leads him to act
wickedly; the simple child, who has at least enough intelligence to ask; and
finally the one who does not know how to ask
\HgSource{Chabad}
\end{HgEnglish}
\HgFill
\begin{HgEnglish}
When the wicked child says “What is this service to you?” we assume he is
excluding himself. But doesn’t the wise child also refer to “the
testimonies\ldots{}that God our god has commanded to you”?
The wicked child makes no mention of God; the wise child refers to “God our
god,” clearly including himself. He uses “you” in the sense of “you who came
out of Egypt and received God’s commandments,” as opposed to himself who was
not yet born when the commandment was given.
\HgSource{Ma\d{h}zor Vitri \LSrc}
\end{HgEnglish}
\HgFill
\begin{HgEnglish}
While the Four Sons differ from one another in their reaction to the Seder,
they have one thing in common: they are all present at the Seder.
\HgEllipsis{} Unfortunately, in our time of confusion and spiritual
bankruptcy, there is another kind of a Jewish child---a ``fifth son'', who is
conspicuous by his absence from the Seder; the one who has no interest
whatsoever in Torah and commandments, laws and customs; who is not even aware
of the Passover Seder, of the Exodus from Egypt and the subsequent Revelation
at Sinai. \HgEllipsis
Finding themselves a small minority, and encountering social and economic
difficulties, some parents had the mistaken notion, which they transmitted to
their children, that the way to overcome these difficulties is to become
quickly assimilated into the new environment by discarding the heritage of
their forefathers and abandoning the Jewish way of life. Finding that this
process leads to the discomfort of inner spiritual conflict, some parents
resolved to spare their children this conflict altogether. \HgEllipsis
By this attitude, these parents hoped to assure their children's existence and
survivial in the new environment. But what kind of existence is it, if
everything spiritual and holy is traded for the material? What kind of
survival is it, if it means the sacrifice of the soul for the amenities of the
body?
\HgSource{R. Menachem Mendel Schneerson}
\end{HgEnglish}
\chapter*{Magid: The Passover story \\ {\LARGE Exile, Bondage and Deliverance}}
%\HgInst{If many people present don't know the full Passover story, consider
%reading the facing page instead.}
\vspace{-2em}
\begin{HgEnglish}
Go and learn what Laban the Aramaean wanted to do to our father Jacob. Pharaoh
had issued a decree against the male children only, but Laban wanted to uproot
everyone. As it is said:
\end{HgEnglish}
\noindent
\HgHL{%
``A wandering Aramean was my father, and he went
down into Egypt, and sojourned there, few in number; and he became there a
nation, great, mighty, and populous.
\HgSource{Deuteronomy 26:5}
}
\vspace{-.5em}
{
\small
\noindent
{\itshape And he went down to Egypt} forced by Divine decree.\\[1em]
{\itshape And sojurned there} not to settle, but only to live there temporarily.
Thus it is said ``They said to the Pharaoh, we have come to sojurn in the
land, for there is no pasture for your servants flocks' because the hunger is
severe in the land of Canaan; and now, please, let your servants dwell in the
land of Goshen.''\\[1em]
{\itshape Few in number,} as it is said: ``Your fathers went down to Egypt with
seventy persons, and now the Lord, your God, has made you numerous as the
stars of heaven.''\\[1em]
{\itshape And he became there a nation} set apart from the Egyptians.\\[1em]