here we use keynote and slideshare to tell a simple story about a group of people who have been banished from their land in a hurry. it is all about the story: their exodus and the redemption they are able to find, led by moses, and above all by god, to establish their voice and presence in the kingdom. the jews were the original slaves and so we sing "these songs of freedom" throughout the night. the original version of this was prepared last year on the eve of my son jacob's bar mitzvah. i hope that our family continues to tweak and revisit and revise this as the years go by.

1. 1

2. 2

3. The Seder
1. Sanctify (Kiddush 1 ‫)קדש‬
2. And Wash (Urchatz ‫)ורחץ‬
3. Dip (Karpas ‫)כרפס‬
4. Split (Yachatz ‫)יחץ‬
5. And Tell (Maggid ‫)מגיד‬
6. Be Washed (Rachtzah ‫)רחצה‬
7. And Bless (Motzi ‫) מוציא‬
8. The Poor Man's Bread (Matzo ‫)מצה‬
9. Bitter (Maror ‫)מרור‬
10. Bundle (Koreich ‫)כורך‬
11. And Set Down to Eat (Shulchan oreich ‫)שולחן עורך‬
12. Hide It (Tzafun ‫)צפון‬
13. And Bless (Birkat Hamazon (‫)ברכת המזן‬
14. Praise It (Hallel ‫)הלל‬
15. Be Pleased (Nirtzah)
3

4. light the candles
‫בָּרּוְ אַתָּה יְיָ אֱֹלהֵינּו מֶלְֶ הָעֹולָם אֲשֶׁר ִקְדּשָׁנּו בְּמִצְֹותָיו וְצִוָנּו לְהְַדלִיק נֵר שֶׁל‬
‫שַׁבָּבָּרּוְ אַתָּה יְיָ אֱֹלהֵינּו מֶלְֶ הָעֹולָם אֲשֶׁר ִקְדּשָׁנּו בְּמִצְֹותָיו וְצִוָנּו לְהְַדלִיק נֵר‬
‫שֶׁל שַׁבָּת וְשֶׁל יֹום טֹוב‬
Bo-ruch a-toh Ado-noi E-lo-hei-nu me-lech ho-olom a-sher ki-de-sha-nu be-
mitz-vo-sov ve-tzi-vo-nu le-had-lik ner shel Sha-bos v'shel Yom Tov.
Blessed are you, L-rd our G-d, King of the universe, who has sanctified us
with His commandments, and has commanded us to kindle the light of the
Sabbath and the Festival Day.
ֶּ‫בָּרּוְ אַתָּה יְיָ אֱֹלהֵינּו מֶלְֶ הָעֹולָם שֶׁהֶחֱיָנּו וְִקיְמָנּו וְהִגִּיעָנּו לַזְמַן הַז‬
Bo-ruch a-toh Ado-noi E-lo-hei-nu me-lech ho-olom she-he-che-ya-nu vi-kee-
yi-ma-nu vi-hi-gee-an-u liz-man ha-zeh.
Translation: Blessed are you, L-rd our G-d, King of the universe, who has
kept us alive and sustained us and let us reach this time.
4

5. What is Passover?
5

6. The Story
In the narrative of the Exodus, the Bible tells that God helped the
Children of Israel escape slavery in Egypt by inflicting ten plagues
upon the ancient Egyptians before the Pharaoh would release his
Israelite slaves; the tenth and worst of the plagues was the death of the
Egyptian first-born. The Israelites were instructed to mark the
doorposts of their homes with the blood of a spring lamb and, upon
seeing this, the spirit of the Lord knew to pass over the first-born in
these homes, hence the name of the holiday.[4] There is some debate
over where the term is actually derived from.[5] When the Pharaoh
freed the Israelites, it is said that they left in such a hurry that they
could not wait for bread dough to rise (leaven). In commemoration,
for the duration of Passover no leavened bread is eaten, for which
reason it is called "The Festival of the Unleavened Bread".[6] Matzo
(flat unleavened bread) is a symbol of the holiday.
From Wikipedia
6

7. Why we need to tell it.
Hagadah means narration, and tonight's celebration insists on the moral seriousness of the stories that we
tell about ourselves. Stories are easily dismissible as distractions, the make-believe we craved as children,
losing ourselves in the sweet enchantment of "as if." "As if" belongs to the imagination, that wild terrain
governed by no obvious rules. But tonight we are asked to take this faculty of the mind, so beloved by
children and novelists, extremely seriously. All the adults who have outgrown story time are to be tutored
tonight, with the physical props meant to quicken our pretending, and the ways of the child to guide us.
It is not enough to merely tell the story, but we must live inside of it, blur the boundaries of our personal
narrative so that we spill outward and include as part of our formative experiences having lived through
events that took place millennia before we were born. It is the imagination alone that can extend the sense
of the self, broaden our sense of who we really are. We are Jews, insists the tradition, and the identity of an
individual Jew is never strictly individual but also collective. By extending our personal narratives to include
the formative tale of Jewish identity we appropriate that collective self as part of our own.
But the tradition also insists on possessing tonight's story in more general moral terms, the Torah
reminding us never to oppress the stranger, "since you know the soul of the stranger, having been strangers
in the land of Egypt." This story that we relive tonight is meant to grant us knowledge of "the soul of the
stranger," and there is nothing more universal than that soul and our knowledge of it, and it is only the
tutored Imagination that can lead us to it and to the compassion it yields.Tonight is the night that we
sanctify storytelling.
From The New American Haggadah 2012
7

8. PMM
Pesach, why did our fathers Matzah, why do we eat this Maror, why are we eating
eat the Passover sacrifice one? Because the dough of this bitter herb? Because the
during the era when the Holy our fathers ' didn't manage to Egyptians embittered the lives
Temple still stood? Because leaven before the Holy One, of our fathers in Egypt, as it is
the Holy One, Blessed is He, Blessed is He, the King of the written: And they embittered
passed over the houses of our Heavenly Kings of All Kings, their lives with hard work,
fathers in Egypt, as it is was revealed to them, and with day and with bricks and
written: And you will say, the redeemed them, as it is all the labor in the fields; all
slaughtered Passover offering written: And they baked the the toil imposed upon them
is for the Lord, who passed dough that they took out of was with a vigor that wore at
over the houses of the children Egypt into cakes of matzah, their bones.
of Israel in Egypt, while for it had not leavened; for
plaguing Egypt, keeping our they were driven from ~
houses safe. And the Nation unable to linger, and also, they
bowed, and lay prone. had not prepared provisions
for themselves.
From The New American Haggadah 2012
8

9. 9

10. Exodus 12:7
And they shall take of the blood, and strike it on the two
side posts and on the upper door post of the houses,
wherein they shall eat it. And the blood shall be to you for
a token upon the houses where ye are: and when I see the
blood, I will pass over you, and the plague shall not be
upon you to destroy you, when I smite the land of Egypt.
10

11. 11

12. Exodus 12:26
Then your children will ask,
“What does this ceremony mean?”
12

13. 13

14. Exodus 13:8
“You shall tell your child on that day,
saying, 'It is because of what the LORD
did for me when I came out of Egypt’.”
14

15. 15

16. The Four Cups
• There is an obligation to drink four cups of wine during the Seder.
• Each cup is imbibed at a specific point in the Seder. The first is for
Kiddush (‫ ,)קידוש‬the second is for 'Maggid' (‫ ,)מגיד‬the third is for
Birkat Hamazon (‫ )ברכת המזון‬and the fourth is for Hallel
• The Four Cups represent the four expressions of deliverance
promised by God. Exodus 6:6-7:
"I will bring out,"
"I will deliver,"
"I will redeem,"
"I will take."
16

17. 1. Sanctify (Kaddish 1 ‫)קדש‬
Blessed are You, God, Spirit of the Universe,
who creates the fruit of the vine.
‫.ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם ּבֹוֵרא ּפְִרי הַגֶָפן‬
Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen.
17

18. 2. And Wash (Urchatz ‫)ורחץ‬
18

19. 19

20. Seder Plate
• MAROR: Bitter herbs, symbolizing the bitterness and harshness of the
slavery which the Jews endured in Ancient Egypt. For maror, many people use
freshly grated horseradish or whole horseradish root.
• CHAZERET is typically romaine lettuce, whose roots are bitter-tasting.
Either the horseradish or romaine lettuce may be eaten in fulfillment of the
mitzvah of eating bitter herbs during the Seder.
• CHAROSET: A sweet, brown, pebbly paste of fruits and nuts, representing
the mortar used by the Jewish slaves to build the storehouses of Egypt.
• KARPAS: A vegetable other than bitter herbs, usually parsley but sometimes
something such as celery or cooked potato, which is dipped into salt water
(Ashkenazi custom), vinegar (Sephardi custom), or charoset (older custom,
still common amongst Yemenite Jews) at the beginning of the Seder.
• ZEROA: A roasted lamb bone, symbolizing the korban Pesach (Pesach
sacrifice), which was a lamb offered in the Temple in Jerusalem and was then
roasted and eaten as part of the meal on Seder night.
• BEITZAH: A hard boiled egg, symbolizing the korban chagigah (festival
sacrifice) that was offered in the Temple in Jerusalem and was then eaten as
part of the meal on Seder night.
20

21. Blessed are You, God, Spirit of the Universe, who creates the fruit of the earth.
.‫בָּרּוְ אַתָּה יי אֱֹלהֵינּו מֶלְֶ הָעֹולָם ּבֹוֵרא פְִּרי הָאֲָדמָה‬
Baruch Atah Adonai Eloheinu melech ha'olam borei pri ha'adamah
3. Dip (Karpas ‫)כרפס‬
21

22. ‫הָא לַחְמָא עַנְיָא ִדי אֲכָלּו אַבְהָתָנָא בְּאְַרעָא ְדמִצְָריִם. כָּל ִדכְפִין יֵיתֵי וְיֵיכֹל, כָּל‬
,‫ִדצְִריְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאְַרעָא ְדיִשְָׂראֵל. הָשַׁתָּא עַבְֵדי‬
.‫לְשָׁנָה הַבָּאָה בְּנֵי חֹוִרין‬
Ha lachma anya, di achalu avahatana, b’ara d’mitzrayim. Kol dichfin yeitei
v’yeichul, kol ditzrich yeitei v’yifsach. Hashata hacha, lashanah haba-ah b’arah
d’yisrael. Hashata avdei, lashanah haba-ah b’nei chorin.
4. Split (Yachatz ‫)יחץ‬
22

23. 5. And Tell (Maggid ‫)מגיד‬
Blessed are You, God, Spirit of the Universe,
who creates the fruit of the vine.
‫.ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם ּבֹוֵרא ּפְִרי הַגֶָפן‬
Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen.
23

24. Blessed are You, God, Spirit of the Universe,
who sanctifies us with commandments and
commands us to wash our hands.
‫ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם, אֲ ֶׁשר ִקְד ָׁשנּו ּבְמִצְֹו ָתיו וְצִָּונּו ַעל‬
‫.נְִטיַלת יַָדִים‬
Baruch Atah Adonai Eloheinu melech ha’olam asher
kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim
6. Be Washed (Rachtzah ‫)רחצה‬
24

25. Blessed are You, God, Spirit of the Universe,
who sanctifies us with commandments and
commands us to eat unleavened bread.
‫.ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם הַּמֹוִציא לֶֶחם ִמן הָאֶָרץ‬
Baruch Atah Adonai Eloheinu melech ha’olam
hamotzi lechem min ha’aretz.
7. And Bless (Motzi ‫) מוציא‬
25

26. Blessed are You, God, Spirit of the Universe,
who brings forth bread from the earth.
‫ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם, אֲ ֶׁשר ִקּדְ ָשנּו ּבְמִצְֹו ָתיו וְצִָּונּו ַעל‬
‫.אֲִכיַלת מַָּצה‬
Baruch Atah Adonai Eloheinu melech ha’olam asher
kid’shanu b’mitzvotav v’tzivanu al achilat matzah.
8. The Poor Man's Bread
(Matzo ‫)מצה‬
26

27. Blessed are You, God, Spirit of the Universe, who sanctifies us with
commandments and commands us to eat the bitter herb.
‫ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם, אֲ ֶׁשר ִקּדְ ָשנּו‬
‫.ּבְמִצְֹו ָתיו וְצִָּונּו ַעל אֲִכיַלת ָמֹרור‬
Baruch Atah Adonai Eloheinu melech ha’olam asher
kid’shanu b’mitzvotav v’tzivanu al achilat maror.
9. Bitter (Maror ‫)מרור‬
27

28. 10. Bundle (Koreich ‫)כורך‬
28

29. 29

30. Four Questions
‫? ַמה ּנִּׁשְּתַָנה הַּלַיְָלה הֶַּזה מִָּכל הֵַּליֹלות‬
Mah nishtanah halailah hazeh mikol haleilot?
1. .‫ׁשֶּבְָכל הֵַּליֹלות ָאּנו אֹוכְִלין חֵָמץ ּומַָּצה, הַּלַיְָלה הֶַּזה - ּכּולֹו מַָּצה‬
Sheb'chol haleilot anu ochlin chametz u'matzah. Halailah hazeh kulo matzah.
2. .‫ׁשֶּבְָכל הֵַּליֹלות ָאּנו אֹוכְִלין ׁשְָאר יְָרֹקות, - הַּלַיְָלה הֶַּזה ָמֹרור‬
Sheb'chol haleilot anu ochlin she'ar yirakot. Halailah hazeh maror.
3. .‫ׁשֶּבְָכל הֵַּליֹלות ֵאין ֶאנּו מַטְִּביִלין אֲִפילּו ּפַַעם אֶָחת, - הַּלַיְָלה הֶַּזה ׁשְ ֵּתי פְעִָמים‬
Sheb'chol haleilot ein anu matbilin afilu pa'am echat. Halailah hazeh sh'tei f'amim.
4. .‫ׁשֶּבְָכל הֵַּליֹלות ָאּנו אֹוכְִלין ֵּבין יֹוׁשְִבין ּוֵבין מְסִֻּבין, - הַּלַיְָלה הֶַּזה ּכָֻלנו מְסִֻּבין‬
Sheb'chol haleilot anu ochlin bein yoshvin u'vein m'subin. Halailah hazeh kulanu m'subin.
Why is this night different from all other nights?
1. On all other nights, we eat bread and Matzah. Why, on this night, do we eat only Matzah? We eat only matzah
to remember the haste with which the Israelites fled Egypt.
2. On all other nights, we eat a variety of vegetables. Why, on this night, do we eat only maror, a bitter vegetable?
We eat a bitter vegetable to remember how harsh the life of a slave is.
3. On all other nights, we don’t dip our vegetables even once. Why, on this night, do we dip them twice? We dip
in salt water tonight first to remember the tears and bitter lives of our ancestors, and second, their unending
hope for freedom.
4. On all other nights, we eat sitting or reclining. Why, on this night, do we recline? We make ourselves
comfortable at the table because that’s what free people can do. In the past, slaves ate standing up while their
masters reclined
30

31. 31

32. The Four Sons
The traditional Haggadah speaks of "four sons"—one who is wise, one who is
wicked, one who is simple, and one who does not know to ask. Each of these sons
phrases his question about the seder in a different way:
1. The wise son asks "What are the statutes, the testimonies, and the laws that
God has commanded you to do?" He is answered fully: You should reply to him
with [all] the laws of pesach: one may not eat any dessert after the paschal
sacrifice.
2. The wicked son, who asks, "What is this service to you?", he is rebuked by the
explanation that "It is because God acted for my sake when I left Egypt."
3. The simple son, who asks, "What is this?" is answered with "With a strong
hand the Almighty led us out from Egypt, from the house of bondage."
4. And the one who does not know to ask is told, "It is because of what the
Almighty did for me when I left Egypt."
32

33. The Ten Plagues
33

34. `
Dam (blood)
34

35. Tzefardeyah (frogs)
35

36. Kinim (lice)
36

37. Arov (wild animals)
37

38. Dever (pestilence)
38

39. Sh'chin (boils)
39

40. Barad (hail)
40

41. Arbeh (locusts)
41

42. Choshech (darkness)
42

43. Makkat Bechorot
(death of the first-born)
43

44. 11. And Set Down to Eat
(Shulchan oreich ‫)שולחן עורך‬
44

45. 12. Hide It (Tzafun ‫)צפון‬
45

46. Hide the Affikomen
God enters history. Israel becomes a nation. The Torah is given at Sinai. Exodus overflows with revelations.
And yet, the story of the Exodus from Egypt begins with a small and poignant act of concealment: "A certain man of the house
of Levi went and married a Levite woman. The woman conceived and bore a son; and when she saw how beautiful he was, she
hid him for three months. When she could hide him no longer, she got a wicker basket... put the child into it and placed it
among the reeds by the bank of the Nile. And his sister stationed herself at a distance, to learn what would befall him."
Separated from his family and his people, that beautiful boy would be discovered, crying, by the daughter of Pharaoh, who "took
pity on him." She would give him the name Moses and raise him as her own son. Concealed yet again, this time as an Egyptian
prince, Moses would later be revealed as an Israelite prophet of whom Deuteronomy declares: "Never again did there arise in
Israel a prophet like Moses-whom the Lord singled out, face to face."
Like the Exodus from Egypt, the drama of the seder is set into motion by an act of concealment: the hiding of the afikoman, a
piece broken off from the middle matzah symbolizing the Levites, the tribe to which that beautiful boy belonged. During the
course of the seder, we relive the world-shattering revelations of Exodus, but always, in the back of our minds, like Miriam
stationed at a distance, we remember that something essential remains concealed, waiting to be discovered.
Isaac Luria, the great Kabbalist known as Ha-Ari (the Lion), taught that in order to create the world, God first contracted into
himself, a process known as tsimtsum in Hebrew. This, he explained, was the original act of concealment-of hiding. Without it,
there would be no space for atsilut, the divine emanation that is the first stage of creation--of revelation.
The Torah describes Moses as "a very humble man, more so than any other man on earth." (Numbers 12:3) Humility, like
contraction, is another form of concealment.
We live in a world in which more is often better; In which so many of us reveal so much. But when is more actually less? When is
it important to conceal rather than reveal?
From The New American Haggadah 2012
46

47. 13. And Bless
(Birkat Hamazon ‫)ברכת המזן‬
Blessed are You, God, Spirit of the Universe,
who creates the fruit of the vine.
‫.ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם ּבֹוֵרא ּפְִרי הַגֶָפן‬
Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen.
47

48. 14. Praise It (Hallel ‫)הלל‬
Blessed are You, God, Spirit of the Universe,
who creates the fruit of the vine.
‫.ָּברּוְ אַ ָּתה יי אֱֹלֵהינּו מֶלְֶ ָהעֹוָלם ּבֹוֵרא ּפְִרי הַגֶָפן‬
Baruch Atah Adonai Eloheinu melech ha’olam borei pri hagafen.
48

49. Dayenu
.‫אִּלּו הֹוִציָאּנו מִּמִצְָרִים, ּדֵַּיּנו‬
Ilu hotzianu mimitzrayim. Dayenu.
Had God only brought us out of Egypt. Dayenu.
.‫וְֹלא נָ ַתן ָלּנו ֶאת הַּׁשַָּבת, ּדֵַּיּנו‬
Ilu natan lanu et hashabbat. Dayenu.
Had God only given us Shabbat. Dayenu.
.‫וְֹלא נָ ַתן ָלּנו ֶאת הַּתֹוָרה, ּדֵַּיּנו‬
Ilu natan lanu et hatorah. Dayenu.
Had God only given us the Torah. Dayenu.
.‫וְֹלא הִכְִניָסּנו לְאֶֶרץ יִׂשְָרֵאל, ּדֵַּיּנו‬
Ilu natan lanu et hatorah. Dayenu.
Had God only brought us into the land of Israel.
Dayenu.
49

50. Chad Gadya
Chad gadya (2x) Then came the water
My father bought for two zuzim That quenched the fire
Chad gadya (2x). That burned the stick Then came the Angel of Death
That beat the dog And killed the butcher
Then came the cat That bit the cat That slew the ox
And ate the kid That ate the kid That drank the water
My father bought for two zuzim My father bought for two zuzim That quenched the fire
Chad gadya (2x). Chad gadya (2x). That burned the stick
That beat the dog
Then came the dog Then came the ox That bit the cat
And bit the cat That drank the water That ate the kid
That ate the kid That quenched the fire My father bought for two zuzim
My father bought for two zuzim That burned the stick Chad gadya (2x).
Chad gadya (2x). That beat the dog
That bit the cat Then came the Holy One
Then came the stick That ate the kid Blessed be G-d
And beat the dog My father bought for two zuzim And destroyed the Angel of Death
That bit the cat Chad gadya (2x). That killed the butcher
That ate the kid That slew the ox
My father bought for two zuzim Then came the butcher That drank the water
Chad gadya (2x). That slew the ox That quenched the fire
That drank the water That burned the sticks
Then came the fire That quenched the fire That beat the dog
That burned the stick That burned the stick That bit the cat
That beat the dog That beat the dog That ate the kid
That bit the cat That bit the cat My father bought for two zuzim
That ate the kid That ate the kid Chad gadya (2x).
My father bought for two zuzim My father bought for two zuzim.
Chad gadya (2x). Chad gadya (2x).
50

51. 15. Be Pleased (Nirtzah)
51

52. Next Year in Jerusalem!
52

53. elijah
1.empty chair
2.open door
3.take a moment
4.redemption
53

54. 54