Union 'Waggauah
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university of
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BOOK 296.J556 c. 1
JEWS # UNION HAGGAOAH
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Union
Hapgadan
EDITED AND PUBLISHED
BY
THE CENTRAL CONFERENCE OF AMERICAN RABBI&
COPYRIGHT 1923
CONTENTS
The Seder — A Foreword vii
The Union Haggadah viil
Rites and Symbols of the Seder xi
Directions for Setting the Table xiv
Order of the Service , , , xvi
•rtlE SEDER SERVICE
A. Before the Meal
Lighting of the Festival Lights 3
Kiddush — text and music 4
The Festive Cup, music 14
The Spring-tide of the Year, music 17
The Four Questions 18
The Four Sons 20
The Story of the Oppression 24
Dayenu 28
The Passover Symbols 34
The Watchnight of the Eternal 38
Psalms CXIII and CXIV — text ana music 42
Blessings , , , , , 48
B. After the Meal
To Thee Above, music 54
Grace after the Meal 56
Psalms CXVII and CXVIII: 1-4 — text and music ... 62
Psalms CXVIII: 5-29 — text and music 70
The Final Benediction 78
God of Might, music 80
Addir Hu, music 81
Our Souls We Raise, music 82
Ki Lo Noeh, music 84
A Madrigal of Numbers — text and music 86
Had Gadyo — text and music 94
Vay'hi Bahatzi Halay'loh 115
En Kelohenu, music 118
America, music 120
THE PASSOVER IN HISTORY, LITERATURE AND ART
History of the Passover
A. The Festival of the Shepherds 125
B. The Farmer's Spring Festival 127
C. The Feast of Israel's Birth 129
b. The National Celebration
1. The Passover during the Second Temple 130
2. The Passover Sacrifice 131
E. The Feast of Freedom 133
The Ethical Significance of the Passover 134
Moses 13T
Preparation for the Passover
A. Time of the Feast 139
B. Matzo-Baking 140
C. Removing the Leaven 141
D. Kashering the Utensils 142
Survivals of the Ancient Passover
A. The Samaritan Passover 143
B. The Passover as observed by the Falashas 145
Passover and Christendom
A. Passover and Easter 147
B. Passover and Prejudice 148
C. Blood Accusation 148
D. Christian Protests 149
Reform Judaism and Passover 151
Israel 's Journey 1 52
Freedom 1 52
The Season of Joy 153
The Secret of the Feast 153
The Haggadah
A. Growth of its Literature 155
B. Reform Judaism and the Haggadah 157
C. Illuminated Haggadahs 159
ILLUSTRATIONS
BOOK PLATE, FRONTISPIECE, BORDERS AND INITIALS
SEDER DISH X
SEDER EVE 2
THE EXODUS 41
RELIGIOUS LIBERTY 121
MOSES AND THE TABLES OF THE LAW 136
tCf)^ ^eber — a JfnretDorb
Among the ceremonials which nurtured the Jewish
idealism of generations, a place of peculiar charm is
held by the seder, celebrated on the Passover Eve,
and repeated on the following night by those who ob-
serve the second days of festivals. Literally, the name
means the order of the service. The ritual pro-
\'ided for the service is known as the haggadah,
that is, THE XARRATi\Ti of the Passo\er. The cere-
mony grows out of the several injunctions in the
Pentateuch for the Israelite to relate to his child-
ren the story of the Exodus from Egv^pt, and to explain
to them the meaning of the rites and symbols connected
\\ith the celebration of the Passover.
In the Seder are blended, in happy combination, the
influences which have contributed so much toward in-
spiring our people, though scattered throughout the
world, with a genuine feeling of kinship. Year after
year, the Seder has thrilled them with an appreciation
of the glories of their past, imbued them with an heroic
power of endurance under the severest trials and per-
secutions, and quickened within them the enthusiasm
of high ideals of freedom.
It has helped to forge ''not easily dissoluble links"
between the individual and the Jewish people. In his
tribute to the poetic beauty of the Seder, Heinrich
Heine expressed a sentiment, evidently founded on his
personal experience: ''It thrills the heart as though
one heard the lilt of some sw^eet lullaby. Even those
Jews who have fallen away from the faith of their
fathers in the mad pursuit of other joys and other glo-
ries are moved to the ver>^ depths of their being w^hen
by chance they hear again the old Passover melodies
once so dear to them."
!IZTH CENTURY
"^I'STH CENTURY ^'^-STISTH CENTURY;
HE MORAL and spiritual worth of the
hallowed institution of the Seder,
which has become a vital part of the
Jewish consciousness, is priceless. We
should suffer an irretrievable loss, w^ere
it allowed to pass into neglect. To
avert such a danger, has been the anx-
ious thought to which the Union Haggadah owes its
origin.
In "carrying on the chain of piety which links the
generations to each other", it is necessary frankly to
face and honestly to meet the needs of our own day.
The old Haggadah, while full of poetic charm, contains
passages and sentiments wholly out of harmony with
the spirit of the present time. Hence the proper edit-
ing of the old material demanded much care and at-
tention on the part of the editors of the first edition
of the Union Haggadah. Benefiting by their labors,
those entrusted with the task of its revision are able
to present a work at once modern in spirit and rich in
those traditional elements that lend color to the service.
The Seder service was never purely devotional. Its
intensely spiritual tone mingled with bursts of good
humor, its serious observations on Jewish life and des-
tiny with comments in a lighter vein, and its lofty po-
etry with playful ditties for the entertainment of the
children. It assumes the form of an historical drama pre-
sented at the festal table, with the father and children as
leading actors. The children question and the father
answers. He explains the nature of the service, preach-
es, entertains, and prays. In the course of the evening,
a complete philosophy of Jewish history is revealed,
dealing with Israel's eventful past, with his deliverance
from physical and from spiritual bondage, and with his
great future world-mission. In its variety, the Hag-
gadah reflects the moods of the Jewish spirit. Rab-
binical homily follows dignified narrative, soulful pray-
ers and Psalms mingle with the Had Gadyo and the
madrigal of numbers, Ehod AH Yode'a.
The assignment to the child of a prominent part in
the Seder service is in consonance with the biblical
ordinance: "And thou shalt tell thy son in that day"
(Ex. XIII: 8). The visible symbols, the living word
of instruction, and the ceremonial acts, are sure to
stimulate religious feeling. Parent and child are thus
brought into a union of warm religious sympathy,
which is all the more indissoluble because strengthened
by the ties of natural affection. Their souls are fired
with the love of liberty, and their hearts are roused to
greater loyalty to Israel and to Israel's God of Freedom.
SEDER DISH
3Rites( anb ^pmbols^ oi tl^t Metier
THE SEDER service is marked with special concern
for the children. A striking contrast is offered between
the ceremonies of this service of the Passover Eve and
the conduct of the usual meal, so that the child is
sure to ask for an explanation, and thus to give
the coveted opportunity to tell the story of Israel's
deliverance, and to impress the lesson of faith in God,
the Defender of right and the Deliverer of the oppressed.
These symbols aim to put us in sympathy with our
forefathers of the generation of the Exodus; to feel the
trials of their embittered life of bondage and the joy
of their subsequent triumph of freedom.
WINE. As in all Jewish ceremonials of rejoicing,
such as the welcoming of the Sabbath and the festivals,
the solemnizing of marriages, and the naming of a
child, so at the Seder, wine is used as a token of fes-
ti\'ity. Mead, apple-cider, any fruit juice, or especially
unfermented raisin wine, is commonly used at the Se-
der service.
THE FOUR CUPS. Each participant in the service
is expected to drink four cups of wine. Even the
poorest of the poor who subsist on charity were en-
joined to provide themselves with wine for the four
cups. This number is determined by the four divine
promises of redemption made to Israel in Exodus VI :
6-7: Vlwtzesi, l^'hitzalti, V goalti a.nd V'lokahti, that
is, bringing out of bondage, deliverance from servitude,
redemption from all dependence in Egypt, and selec-
tion as " the people of the Lord ". The first cup serves
for Kiddush as on other holy days and on Sabbath;
the second is taken at the conclusion of the first part
of the Seder; the third follows the grace after the meal,
and the last comes at the end of the second part of
the Seder.
THE CUP OF ELIJAH. The fifth promise of God
iV'hevesi) to bring Israel into Canaan, which follows
the four promises of redemption, gave rise to the
question of the need of a fifth cup of wine in the Seder.
Popular belief left the decision of all mooted questions
of law and ritual to the prophet Elijah, the central
hero of Jewish legend. The popular mind believed this
great champion of righteousness and of pure worship
of God to be immortal, and viewed him as the
coming forerunner of the Messiah, whose task it
will be — among other things — to announce the good
tidings of peace and salvation, to effect a union of
hearts between parents and their children, to comfort
the sorrowing, to raise the dead, and to establish the
divine kingdom of righteousness on earth.
The fifth cup, the need of which was left to his
decision, came to be known as the Cup of Elijah; and
gave rise to the custom of opening the door during the
Seder service, that the long expected messenger of the
final redemption of mankind from all oppression might
enter the home as a most welcome guest. Our fathers
were thus helped, in times of darkness and persecution,
to keep in mind the Messianic era of freedom, justice,
and good -will. Stripped of its legendary form, it is
still the hope for the realization of which Israel ever
yearns and strives.
MATZO. The unleavened bread or the bread of
affliction reminds us of the hardships that our fathers
endured in Egypt, and of the haste with which they
departed thence. Having no time to bake their bread,
they had to rely for food upon sun-baked dough which
they carried with them.
WATERCRESS or PARSLEY. Either of these greens
is suggestive of the customary oriental relish
and is used as a token of gratitude to God for the pro-
ducts of the earth. The purpose of dipping it in salt
water or vinegar is to make it palatable.
MOROR. The bitter herb — a piece of horserad-
ish — represents the embittered life of the Israelites
in Egypt.
HAROSES. This mixture of apples, blanched al-
monds, and raisins, finely chopped and flavored with
cinnamon and wine, was probably originally a con-
diment. Owing to its appearance, it came to be re-
garded as representing the clay with which the Israel-
ites made bricks, or the mortar used in the great
structures erected by the bondmen of Egypt.
THE ROASTED SHANK-BONE is an emblem of the
Paschal lamb.
THE EGG (roasted) is the symbol of the free-will
burnt-ofTering brought on every day of the feast, dur-
ing the existence of the Temple in Jerusalem.
APHIKOMON. Aphikomon is derived from the
Greek, meaning after-meal or dessert. The origin
of this custom must be traced to the Paschal
lamb which was eaten on Passover night. It was
customary to reserve a small portion of the lamb to
be eaten at the close of the meal. When sacrifices
had ceased, a piece of the matzo was eaten instead.
The Aphikomon, hidden early in the Seder, is left to
the end of the meal, in order that the children may be
kept alert during the entire service. In connection
with this, a sort of game of paying forfeits originated.
The head of the family good-naturedly takes no note
of the spiriting away of the aphikomon by the children,
who do not surrender it until the master of the house
is forced to redeem it by some gift, in order that the
meal may be concluded.
©irecttung for letting tl^e Sable
N the table, in front of the person,
who conducts the service, place
A large platter containing Seder
symbols :
a. Three matzos each of which is
co\^ered separately in the folds of a
napkin or special cover. Two of them
represent the " Lehem Mishneh — double portion "
of the Sabbath and the holy days, and the third
the "Lehem 'Oni — bread of affliction". These
are also taken to represent the three religious di-
visions of Israel: the "Cohen" (priest), "Levi"
(associate priest) and "Yisroel" (lay-Israelite).
b. The roasted shank-bone (of a lamb).
c. A roasted egg.
Also a piece of horseradish, a bit of haroses, and
a spray of parsley.
Besides these, there are placed on the table for the
company :
1. A plate of bitter herbs (horseradish), cut into
small pieces.
2. A dish of haroses.
3. Parsley or watercress.
4. A dish of salt water.
5. A cup of wine is placed at each plate, and a large
brimming goblet in the center of the table for the
prophet Elijah.
The meal served during the Seder follows the form
of a banquet of olden times. Hence the reference, in
the Hebrew texts of the Four Questions, to the custom
of reclining on the left side — a position assumed by
free men. Preserving this custom, many households
still provide a large cushioned armchair for the person
conducting the Seder.
The table is usually spread with the best of the
family's china and silverware, and adorned with flow-
ers, in keeping with the festive spirit.
©rber of tfie ^erbtce
1. Recite the Kiddush (Sanctification ^If?
of the festival).
2. Partake of parsley dipped in salt l^?")?
water.
3. Break the middle Matzo, and hide yfl^
one part to be eaten at the end
of the meal as the Aphikomon.
4. Tell the story of Israel's deliver- '^^V?
ance from Egyptian bondage.
5. Recite the blessing before the meal, H^D ,t^''2^lD
including the special blessing
over Matzo.
6. Combine Matzo, Moror and Haro- "liH/O '1"!"^^
ses and eat them together. .
7. Partake of the festival meal. '^l^V ]^7^
8. Conclude the meal by eating the IIS^
Aphikomon.
9. Say grace after the meal.
10. Recite the remainder of the Hallel*
^Vn
11. End with a prayer for the accept- n^^HJ
ance of the service.
^f^t Metier ^erbice
a. Pefore tfjf jWeal
SEDER EVE
1- ^Ip.
lighting t\}t jFeatibal lLigl|ta
To symbolize the joy which the festival brings into the Jew-
ish home, the mistress kindles the lights and recites the following
blessing:
ORUCH ATTO ADONOI ELOHENU ME-
LECH HO'OLOM ASHER KIDD'sHONU b'-
MiTzvosov v'tzivonu l'hadlik NER
SHEL (on Sabbath add: shabbos v'shel)
YOM TOV.
ihD ^yrihn '' ^n^^ inn
I V IV I" v: T : T - I T
:n-rn i^r^ ^:v':^n^ i^io^pi ^y^r]^ ,D^lj;n
V - I - : - IT • • : IT : I • : it v: iv v it '^ rr
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM
SHEHEHEYONU v'kIY'mONU v'hIGIONU LAZMAN
riAZZEH.
Praised art Thou, O Lord our God, King of the uni-
verse, who hast sanctified us by Thy commandments,
and hast commanded us to kindle the {on Sabbath
add: Sabbath and) festival lights.
Praised art Thou, O Lord our God, King of the uni
verse, who hast kept us alive and sustained us and
brought us to this season.
May our home be consecrated, O God, by the light
of Thy countenance, shining upon us in blessing, and
bringing us peace!
Company: Amen.
mibbugf)
On Sabbath eve begin here.
The master of the house lifts up the wine-cup and says:
ET us praise God and thank Him for
all the blessings of the week that is
gone; for life, health and strength; for
home, love and friendship; for the dis-
cipline of our trials and temptations;
for the happiness of our success and
prosperity. Thou hast ennobled us,
O God, by the blessings of work, and in love and
grace sanctified us by the blessings of rest, through the
commandment, "Six days shalt thou labor and do all
thy work, but the seventh day is a Sabbath unto the
Lord thy God".
On weeks days begin here.
With song and praise, and with the symbols of our
feast, let us renew the memories of our past.
Praised art Thou, O Lord our God, King of the
universe, who hast chosen us from all peoples and
exalted and sanctified us with Thy commandments.
In love hast Thou given us, O Lord our God, solemn
days of joy and festive seasons of gladness, even this
day of the Feast of Unleavened Bread, a holy con\o-
cation unto us, a memorial of the departure from
Egypt. Thou hast chosen us for Thy service and
On Sabbath eve begin here.
T : I V IT T : • I- T - \ ■ " • . -
Dvn n3ti)n. nti^i; nm )nD^bD
u ^3 inb^ ti?ip^i 'V'2m Dv-nx D^nV^^ innn
•• I - : - • • : - V • v« I V IT : -
I -: I- • V! T T V —. : - : t • - T
On week days begin here.
inn nm .D^iyn i^Dirnbt^^^ nnt^innc*
- IT V -: IT ^ IT I V IV I" v. T : T - I T
IT : I ■ : I T T • IT -: I : t t • it
nln^t^] .^3^^^n iTrih^ '' i^^inni .vni:^Q3
t - it -: I- : I" v: T : it I v • - t : • :
mwb D^3Dn D'ln .nnmb anv)DV\ ,nm3D^
I T : • - : • - T : • : i* -: i t : •
:Dn:^D n^^^r^ n^r .wip ^^npD i^nnn iDr
• IT : • I- • I- V I" V I I T I : • I" I " I ~ :
innm .D''Dyn-^3D mip )2m) .ninn ):n 'd
~ - : r - T T • T : i-l • it : t : i- t it
*) The Kiddush may be chanted to the music given on the
following pages.
hast made us sharers in the blessings of Thy holy
festivals. Blessed art Thou, O Lord, who sanctifiest
Israel and the festive seasons.
All read in unison :
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM
BORE P'rI HAGGOFEN.
Praised art Thou, O Lord our God, Ruler of the
world, who hast created the fruit of the vine.
Drink the first cup of wine.
m^^^mm¥Mm
nn?ti^3 ♦H'i^l^T nnriNiB] ^'^^Ip, ^.i^i/^i
All read in unison
• : •• IT '^ IT I V IV I" v: t: t - I t
Drink the first cup of wine.
"i*'i'— 'I'iMHi— iiiiMiii— iii^m^tiiiMm^tii—uf m^m^iBi— oi— iii—ni^iii^ii
mkMmmm§mmmM
"—'"'— »"^"»—iii^ai^ni—iii—iiii^miMiii^iii—iiii^niiWi»i—iii^!iiwini—i«i^ii
Kiddush
^
SOLO. Reeit.
parlando
^^5
^m^
Bo - ruch at- toh a - do - noi
fe
E^
*>tf<',"
i
CHORUS
SOLO
K
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bo - ruch hu u - vo-ruch sh - mo e - lo
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t
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t^
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#^^r^^^^!^
tnV
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bo
^^
he - nu meleoh ho-o - lom,
m
CHOR. SOLO
CHOR.
ri hasr-eofen 0-men. Bo-rueh attoh a-do-noi bo -
^m
I
I
I
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f
»
?3:^
^
. >. , SOLO
ruch hu u - vo-ruch ?h'
r^#^##
m
^
^'^j-j-jii'i^i^^g^
■y- K S fc^ t^
W^S'W^
he-nu me-lechho-o - lorn a - fher bo-har bo-nuirik-kol
^
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My— g>-
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^^il^i^^^-,ij 7^.;:;q
shon vkid- d'-sho-nu b-mitz-vo - sov vat-ti-ten
m
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^m
2^
#J]livi,i,hhJiJ J'^yJ
lo - nil a- do-noi e - lo - he - nu h'-a- ha-voh
m
m
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(shab-bos-sos lim'nvi-ho u-)nio-a-dim I'-sim-hoh hag-gim uz-ma-
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A
[^-^iO^n ff J
t--iO^^JJj^J-'i^'^'^'^'p p ^-J
niin I'-so - son es yoni lap ]'..-.r.i - ma - tzos haz - zeh
m
^
z' man he - ru - se - nu inik-ro ko - desh
i
f.
f^
E*
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11
I \ j/ ^ » ' I ^> w' 1- — ^w 1
ze-cher li - tzi - as mitz - ro-yim ki vo - nu vo-har
i4-^-\K
fff f ^1
I ''\ ^'1^ ^^J
:fe^
fcfc
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to V - o- so - nu kid - dash - to mi - kol ho-am-mim umo-a-
52
s
wm^m
XE
-O-
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^^^
de kod • she- cho b'-sim - ho u - v'so - son.
m
o-
-iEE=^
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12
1^^^^^^^^
CHOR.
hin-hal-to - nu bo - ruch at-toh a-do-noi! Bo
^3
*
m
$E?
SOLO
###iHN^#^
ruch hu u - vo - ruch sh' - mo
m' - kad •
m-^fm^i^
^^
r~1^-£
^-t?~Ht
V^^
m
rs
CHOR.
'^^'^'■I^u4!^A1aUm
desh yis-ro-el v'- haz - . - z'- ma-nim O-men.
m
#
M
13
The Festive Cup
t^oi-j^^
Sn
&s
^
fe^
.^_^
^F^4-Mf-ff
m
^m
rtt
4
£-=•
^^
m
SOLO. Maestoso
^- <^l •I J~^ *^ • i^
^^
The fes - live wine cup let us rai?e, To
He saved our sires from ev -'ry foe, By
m
^mm
ft
u
mm
^.j .
P
i
s
^
1=f
ii
getli - PI- let us,
Him all slave?--, all
let us ?ing, With
slaves were freed; Our
w^
^
%^~
m
^3="J Jd±E^
m
:&:
m
hearts oer - flow- ing
Ip i^ HP in
let us praise, Our
joy and woe, Our
^
?
^
r-r
1" — ^
r r F V
^
#=1E
re^.
CHORUS
^^
a
^
^ ^ ^
God our heavnly King; With hearts oer- flow-ing
stay in tinae of need; Our help is He in
^M
fei
m
^m
!T
rit .
L
P—^
^m
a*
^
f^
i
g^
y r
«=*
let US praise,Our God our heavnly King,
joy and woe, Our stay in time of need.
w
u
/
-II
^^^
^^
15
2. Dsn?
Some parsley, lettuce or watercress is distributed to all pres-
ent who dip it in salt water or in vinegar, and before partak-
ing of it say in unison:
• : " IT ^ IT I V IV I" v: T : t - I t
IT T -: IT
BORUCH ATTO ADOXOI ELOHEXU MELECH HO OLOM
BORE p'rI HO'aDOMO.
Praised art Thou, O Lord our God, King of the uni-
verse, Creator of the fruit of the earth.
3. rn:
The leader breaks the middle Matzo. leaxing one half on
the Seder-dish, and hiding the other half as the Aphikomon to
be eaten at the end of the meal.
16
The Spring-tide of the Year
Allegro con brio Traditional
if<fii^ fi/ /iij^^
1. Be - hold, it is the spring-tide of 'the year!
3. And in the spring, when all the earth and sky
m
^
i
^pf
U\i j i i^-^^.
0 -
Re
ver and past
joice to - geth-
win - ters gloom-y reign,
still from age to age
iTi^'f i'?r ir r^^
J|| iM| hi J m^
The hap - pv time of siner-ine birds is neai
The
Rings
hap - py time
out the sol
i
y-f If fff f if^
sing- ing bird^ IS near,
chant of days gone bv, ^. ^
ATI
m
i
X7T7 ij r' J^^
And
Pro-
clad i'n bud and
claim-ing Is - rael's
bloom are hill and plain,
sa - cred her- i_::_ tage.
^-r n p^'fT ir F
3. For as from out the house of bondage went
The host of Israel, in their midst they bore
The heritage of law and freedom, blent
In holy unity for evermore.
4. And still from rising unto setting sun
Shall this our heritage and watchword be:
"The Lord our God, the Lord our God is One;
JHis law alone it is that makes us free!'*
17
^^i^^Jii
4. -[^3P
The leader lifts up the Matzos and says:
Lo! This Is the bread of affliction which our fathers
ate in the land of Egypt. Let all who are hungry
come and eat. Let all who are in want come and
celebrate the Passover with us. May it be God's will
to redeem us from all trouble and from all servitude.
Next year at this season, may the whole house of
Israel be free!
The leader replaces the dish upon the table.
(Cfje Jfour dguegtions;
The youngest person at the table asks:
HY IS this night different from all
other nights? On all other nights,
we eat either leavened or unleav-
ened bread. Why, on this night,
do we eat only unleavened bread?
2. On all other nights, we eat all kinds
of herbs. Why, on this night, do
we eat especially bitter herbs?
3. On all other nights, we do not dip herbs in any
condiment. Why, on this night, do we dip them
in salt water and haroses?
4. On all other nights, we eat without special festiv-
ities. Why, on this night, do we hold this Seder
service?
;v. 5-:;..^,?.»i7i',-;s;3 8?i-v.-.'«°xVi«
1 i5^^v5^
I* j€ At * 11 ^ T3-1 3-3 -•-3 no- a I3IJI -.•ij una la 3"n«3.«vi -jja n^io-i)
I j^ i-.a - no i-K 3»iDX'5a-.x"' 313 oiN-^ ' wiflT ornx 3-3*y3X r-i"iOa« t-^-^-ii-
4. T?P
t:~: TITTT"! it~: t: t. t
n .^'mn n ^^nD d"fp t^iyn ^<^^ .nos^i
! T I- : • • T I- T T I t: it -: I- t : • :
The youngest person asks:
T - •. V - T : I- - T "
T : I • : IT •• - T : V
I •• •• - T : V T V - T : I- - It:
" : V - T : »- - TV - I- r -; I • • : - it
I • : I •• I • : IT •• - T : V • t :
:y:iDD ^:\>^ nrn rh'br] ,y:2DD vn^^
I • \ : IT •• V - T : I- - I • •• :
19
The leader answers:
We celebrate to-night because we were Pharaoh's
bondmen in Egypt, and the Lord our God delivered
us with a mighty hand. Had not the Holy One, bless-
ed be He, redeemed our fathers from Egypt, we, our
children, and our children's children would have re-
mained slaves. Therefore even if all of us were wise
and well-versed in the Torah, it would still be our
duty from year to year, to tell the story of the de-
liverance from Egypt. Indeed to dwell at length on
it, is accounted praiseworthy.
Y A fitting answer to the questions
of each of the four types of the
sons of Israel, does the Torah explain
the meaning of this night's celebra-
tion.
The wise son eager to learn asks
earnestly: "What mean the testimonies
and the statutes and the ordinances, which the Lord
our God hath commanded us?" To him thou shalt
say: "This service is held in order to worship the
Lord our God, that it may be well with us all the days
of our life".
The wicked son inquires in a mocking spirit : "What
mean ye by this service?" As he says ye and not
WE, he excludes himself from the household of Israel.
Therefore thou shouldst turn on him and say: "It
is because of that which the Lord did for me when I
came forth out of Egypt". For me and not for him,
for had he been there, he would not have been found
worthy of being redeemed.
The leader answers:
" ^3^^^:^v^ ,Dn:^D3 nyns^ ir^n onnv
T : I- • I - • IT : • : ^ : - : r r • t -:
. IT : • • !"-:•.• It It-
!• T • t : •• : I" T " : i" t it •• -:
• T —. IT •.. !• — . - • IT : • : ^ : - :
• : IT •. • I •• : IT •.. • : it ••
.Dnu^D ns^r^ nsD^ ir^i; ni:^D .niinn
• IT : • I- • I • " - : I" T T : • t
T •. : V •• -: • I- : • i- • i • •• - : v : - - t :
T T : • • t t t : - viv
.Dn"T^^^^ .yK)-l-T^^^^ ,D^^"f^^^
T T V : ^ T T T V : T T TV
:^SK)^ viv ir^^ti? l^^^^
nivn no .^m H^r\ no ddh
I •• IT T •• T T T
IT I" v: T : T • :• —. • t : • " : I r • i" :
: I" v: T : V T : • : T v: t - I - :
• T - T IT
V T - IT -: IT T " T ^ T T
I v:iv T • V •• I : - T - I - : It-: - t
s • • IT : T : t t V I -: I-
:^X33 rT'^n ^h ,dk) n^^n i^^^ ,-nb
T:*TrT TTI'T • IT
The simple son indifferently asks: "What is this?**
To him thou shalt say: "By strength of hand the
Lord brought us out of Egypt, out of the house of
bondage".
And for the son who is unable to inquire, thou shalt
explain the whole story of the Passover; as it is said:
"And thou shalt tell thy son in that day, saying 'It
is because of that which the Lord did for me when I
came forth out of Egypt'".
T " IT : - IT : - •• T T
• T -: •• • • I- : • • T ; IT • I T I V I :
i- v: IV V - : : - : • - i" i •• iv :
nli^i; nr nurn .-^D^^^ xinn Dvn "n^n^ rn^m
T T V I -: I- •• - - I : • : T : - • :
3Df)e ^torg of tfje ©ppre2(s(io«
T IS well for all of us whether young
or old to consider how God 's help has
been our unfailing stay and support
through ages of trial and persecution.
Ever since He called our father Abra-
ham from the bondage of idolatry to
His service of truth, He has been our
Guardian; for not in one country alone nor in one age
have violent men risen up against us, but in every
generation and in every land, tyrants have sought to
destroy us; and the Holy One, blessed be He, has
delivered us from their hands.
The Torah tells us that when Jacob our father was
a homeless wanderer, he went down into Egypt, and
sojourned there, few in number. All the souls of his
household were threescore and ten. And Joseph was
already in Egypt; he was the governor over the land.
And Joseph placed his father and his brethren, and
gave them a possession, as Pharaoh had commanded.
And Israel dwelt in the land of Goshen; and they got
them possessions therein, and were fruitful, and mul-
tiplied exceedingly.
And Joseph died, and all his brethren, and all that
generation. Now there arose a new king over Egypt,
who knew not Joseph. And he said unto his people:
'Behold, the people of the children of Israel are too
many and too might}- for us; come, let us deal wisely
24
IT : I" -: - T : T v
,.. _ . ,.. T - T T : • TV
TT • ,.. . -
^r)D5 Dti^ njn no^^iifp -fTi ^ni;^ -rnb^ ^pn^j;
T : I- : • T IT - I I -: I- " : v iv - r t :
• - - • IT : • ; T T " : • : •
. T I • • - TV V : • T V I •• .. _ I ... „ ^
I . I. . • T : • V !•- '^ r - T - IV -: I- T •• —.
.nni ui:^^ ^113 n:i^ at^-^n^i .i::)a
TT T T : T • :i- I V I
~T V -: • IT : • - T T I V IV I TIT-
T : • •• : - •• • - ... ... , _ I ..
n;ni ngn^-js ib n^nn^ nan ,13dd D^:^yi
T T . V : • I V IT : - : r t it iv • t ;
25
with them, lest they multiply, and it come to pass, that
when there befalleth us any war, they also join them-
selves unto our enemies, and fight against us, and get
them up out of the land'. Therefore they set over
them taskmasters to afflict them with burdens. And
they built for Pharaoh store-cities, Pithom and
Raamses. But the more the Egyptians afflicted them,
the more the Israelites multiplied and the more they
spread abroad.
And the Egyptians dealt ill with us, and afflicted
us, and laid upon us cruel bondage. And we cried
unto the Lord, the God of our fathers, and the Lord
heard our voice and saw our affliction and our toil and
our oppression. And the Lord brought us forth out
of Egypt, with a mighty hand and with an outstretched
arm and with great terror and with signs and with
wonders. He sent before us Moses and Aaron and
Miriam And He brought forth His people with joy,
His chosen ones with singing. And He guided them
in the wilderness, as a shepherd his flock.
Therefore He commanded us to observe the Passover
in its season, from year to year, that His law shall
be in our mouths, and that we shall declare His might
unto our children, His salvation to all generations.
All read in unison:
Who is like unto Thee, O Lord, among the mighty?
Who is like unto Thee, glorious in holiness.
Fearful in praises, doing wonders?
The Lord shall reign for ever and ever.
ii—iil^iii^liiiiii— m—iiiMininBiii«iii— HI — iii—iii — ut—iiiiMtii—iii—iii— III JFil
HiMiti^m—iBi— imi^iiiKaam — iiiEqiiiiiti—iiiiuiiMiii^»i—i*i^ii'^n'— '"'— "1^"
26
•• T T T r T- I V IT T I • T T : IT - : • :
ni3i)pp ny i3;.i Dn''^3p3 iniiy jypb^ D^pp
T -: I" T ; • " ■ - . - • : • - it ^ i"t-
"ri« ;; ypti):] irnu^^ ^^■b^^ i''b^ py^M .nti)p
I" —. I- V : I" T -: V : r* : t v : - - i" I
n^iD3 i;'"im nprn Tn nnii^DD ''^ 1]^^^:!^in
T : - I : • I tt -: t : •!-:•• t : i" • i-
I" t : - : • - r : I : : t t :
.i-TTi; nyhJ n^ip? Djnri ,rTra
• t • I -: I : I T • : - iv - v i -: i- i- - : -
T3] ]VDb^ ir£)3 innin n^nn ]i;o^ .hd^d^
• - I - I- : f : T V : • I - I- : t r r
,nni nli^ "invw' .im^ innua
t I t I : I" T : T I
All read in unison :
wip:i 11^: riD'D^ ^d '' d?^:i tiddd-'d
V 1 1 - T : V TIT • T : r " IT tit
V T T ^ : I : • T : v iv ■• n • : t
It— iiiiiHiBmiBiiiiiiiMBin^i8i—iiiiMiiiMim^iiiiMiBia«m— 111— ai^iiii^iii—iii—ii
^■■■■■■■lll^lliMilll^aiBBIItgailllBMIlll^ltlliMliaiaiMIBiiaaiMIBaililiMMIBIIMIIBIMBtllMBIIIMil^l^in
27
Bagenu
The company repeats the refrain "Dayenu" which is equiv-
alent to "It would have satisfied us".
How manifold are the favors which God has con-
ferred upon us!
AD HE brought us out of Egypt, and not
divided the sea for us, Dayenu!
AD HE divided the sea, and not permitted
^^, us to cross on dry land, Dayenu!
AD HE permitted us to cross the sea on
dry land, and not sustained us for forty
years in the desert, Dayenu!
bj^^pj AD HE sustained us for forty years in the
/mI^ desert, and not fed us with manna,
Dayenu I
28
nr^r DlPD^ nulLJ nibyiD hd^
I —. I- T
n^n
•!-:•• IT • I
r - IT T t: IV : it • v: iv : 'Hvi'"^^' * "
.nnnns Ulna ^]"i^ni;n ^h
IT T t: IV : IT • v: IV
• T : - T : • - I" : T I " • :
I" -
]D^■n^^ 13^o^|;^ ^^'^^ i^JIJ
29
AD HE fed us with manna, and ry^^ or-
dained the Sabbath, Dayenu!
AD HE ordained the Sabbath, and not
brought us to Mount Sinai, Dayenu!
AD HE brought us to Mount Sinai, and not
given us the Torah, Dayenu!
AD HE given us the Torah, and not led us
into the Land of Israel, Dayenu!
liiiiSi
AD HE led us into the Land of Israel, and
S not built for us the Temple, Dayenu!
iSj^lAD HE built for us the Temple, and not
Dayenu !
m
-v^^ sent us prophets of truth.
AD HE sent us prophets of truth, and not
made us a lioly people, Dayenu!
30
iri
:^:n
:)yi
:i]n
It- V IT • v: IV
.n3ts?n"nb^ i]^ ]n] ^h)
T - - IT I - T :
T - - V IT I - T
- • - .. . . ,^ . I .. .
.TD in ^]£)^ imp 1^
- • - •• : • IT : I ••
^1^n^"n^^ ^:b in: ^b)
T " V IT I - T :
T - V IT I - T
nn ^«nfc?^ r-1^^^ i^d^jjh n^i
I" - •• T : • I V IV : IT • : • :
•• T : • I V IV : IT • : •
.no^n ^^^u] ^Tb^ nv^ ^h) S ""
.n;D^^^ ^^^nj ^3^^^< nbtj) i^
IV v: IT •• • : I" •• - T
I" - I T - : IT T :
31
All read in unison:
How much more then are we to be grateful unto the
Lord for the manifold favors which He has bestowed
upon us! He brought us out of Egypt, divided the
Red Sea for us, permitted us to cross on dry land,
sustained us for forty years in the desert, fed us w^ith
manna, ordained the Sabbath, brought us to Mount
Sinai, gave us the Torah, led us into the Land of
Israel, built for us the Temple, sent unto us prophets
of truth, and made us a holy people to perfect the
world under the kingdom of the Almighty, in truth
and in righteousness.
All read in unison:
n^BJDi nbiBD nnlD hdji hd^ nnt< bv
V IV \ : T : T T - : t - - -
IT ^ - I T : • I- : • • IT • V I" T T -
I" : T I •• • : IT 7 t: iv : it • v: iv : t -
I - T : It- V IT • v: IV : t t • t : - t : • -
IT I - t : - • - •• : • IT : I •■ : t - - v it
it tit •• t : • I viv : it • : • : t
.r\D^n '\A'2: ^yb^ nh^) .nn^nsn n^n"n«
IV v: it •• • : I" •* - T : T • : -
n/0^|;5 nw no^oii D^iy ipn^ K>np^ ay^ i^ioti^i
33
Should enemies again assail us, the remembrance of
the exodus of our fathers from Egypt will never fail
to inspire us with new courage, and the symbols of
this festival will help to strengthen our faith in God,
who redeems the oppressed.
Therefore, Rabban Gamaliel, a noted sage, declared:
"Whoever does not well consider the meaning of these
three symbols: Pesah, Matzo and Moror, has not
truly celebrated this Festival".
PESAH
One of the company asks:
What is the meaning of Pesah?
The leader lifts up the roasted shank-bone and answers:
Pesah means the paschal lamb, and is sym-
bolized by this shank-bone. It was eaten by our
fathers while the Temple was in existence, as a me-
morial of God's favors, as it is said: "It is the
sacrifice of the Lord's passover, for that He pass-
ed OVER the houses of the children of Israel in
Egypt, when He smote the Egyptians and delivered
our houses". As God in the ancient "Watch-Night"
passed over and spared the houses of Israel, so did He
save us in all kinds of distress, and so may He always
shield the afflicted, and for ever remove every trace
of bondage from among the children of man.
34
T : - T V T •• T T •• • : - I T -
I •• I" : T •• : T T - IV - I" • T :
T T - - IV
One of the company asks:
T - tI- T T
The leader lifts up the roasted shank-bone and answers:
n'^^^D l^rs ybD\^ ^rnu^< vr^^ nop
•• V I - : • I • : " -: t v - Iv
w'^npri nom uw'bi^_ n\p_ rvr\ ti?^ppn
.^i2^w .Dn:^;D3 ^rnu^^ ^nn ^r ^^1^ in^
I- v: IV V • IT : • : i" -: •• t - It
Tizi-^i; noB nK)« ''b ^^r\ nos nnr anno^^i
" T - - IT V -: T I- - IV - IV IV : - -: I-
J" T l"T I •• I T • : '!-:•• I" -:
:t3^^nm niDB ^^2^m ]i:i2 .Ton uv'b^:i
•:••-, 7 ••:It 't t:
35
MATZO
One of the company asks:
What is the meaning of Matzo?
The leader lifts up the Matzo and answers:
Matzo, called the bread of affliction,
was the hasty provision that our fathers made
for their journey, as it is said: "And they baked
unleavened cakes of the dough which they brought
out of Egypt. There was not sufficient time
to leaven it, for they were driven out of Egypt and
could not tarry, neither had they prepared for them-
selves any provisions. " The bread which of necessity
they baked unleavened, thus became a symbol of di-
vine help.
MOROR
One of the company asks:
And what is the meaning of moror?
The leader lifts up the bitter herbs and answers:
Moror means bitter herb. We eat it
in order to recall that the lives of our ancestors
were embittered by the Egyptians, as we read: 'And
they made their lives bitter with hard labor in mortar
and bricks and in all manner of field labor. Whatever
task was imposed upon them, was executed with the
utmost rigor." As we eat it in the midst of the fes-
tivities of this night, we rejoice in the heroic spirit
which trials developed in our people. Instead of be-
coming embittered by them, they were sustained and
strengthened.
One f>\ llu- conip.iin asks:
T - I • : IT V T -
The leader lifts up the Matzo and answers:
I • : • V •• - I • : IT V T -
^b) Qn:^;DD w^r^ ran iib o d'ikd nii;
One of the company asks:
.no Dit:^"^y vbD'^ ^:m nr liio
T - I • : IT V V T
The leader lifts up the Moror and answers:
Dnn^DH n"]D^ Di£i^-^y vbDH ^:H^ nr nino
• : • - :•••.• - I • : it v v T
nt^ nn;D^i .no^^at:? .Dn:^p3 ^rnn^^ ^^n n^^
I -:|T :- I- vtivv • IT : » : i" -: " -
nnbi; bD2^ D^^n^ni nonn nt^p nnir^ an^^n
T ': T : ..... V I : t I t it -: i- ......
:nn£)3 ana ^ni;■nt:?^^ annziy-^s n^ nnti?3
I V it : V T : it v -: it t i — . t •• v t -
37
2Ctie OTatcf)=nigf)t of tfte eternal
N E\^ERY generation, each Jew should
regard himself as though he too were
brought out of Egypt. Not our fathers
alone, but us also, did the Holy
One redeem; for not alone in Egypt
but in many other lands, have we
groaned under the burden of affliction
and suffered as victims of malice, ignorance and fa-
naticism. This very night w^hich we, a happy gener-
ation, celebrate so calmly and safely and joyfully in our
habitations was often turned into a night of anxiety
and of suffering for our people in former times. Cruel
mobs were ready to rush upon them and to destroy
their homes and the fruit of their labors. But un-
dauntedly they clung to their faith in the ultimate
triumph of right and of freedom. Champions of God,
they marched from one Egypt into another — driven
in haste, their property a prey to the rapacious foe,
with their bundles on their shoulders, and God in their
hearts.
Because God, "the Guardian of Israel, who sleepeth
not nor slumbereth " revealed Himself on that watch-
night IN KGYPT and in all dark periods of our
past, as the Redeemer of the enslaved, we keep this
as a WATCH-NIGHT FOR ALL THE CHILDREN OF ISRAEL,
dedicated to God our redeemer.
38
"nxn^^^1^ an^ dtt niii nn-^D
: • T T T - T T
* IT : • • T T • : : -
\:<^r]n Dvn "nn^ nn^m "lot^ati?
I : • : T : - • : i- v: iv -.•
^D^:iw .ariBv h^-\ VjD'iH m ^ht^ .^mi inn
I- V: IV V V T • - T IT I - T V I T
1]^ nn^ 13ni^^ t<un ly^^ Dti?D ^^^:^^^ ^3n^^^^
IT V IT IT • T I - I- : T • • IT :
All read in unison :
i^sh nnti)^ ^^n^ nnin^ D^n^n 1]^]^^ i j^s^
" T : - I" - : •• - : • t - ; — : I t • :
; - " IT : I" -: v • v • : •• :
: VI"" T : • : I T • " :
" : T •. : • : • • t : it " -: i"
39
While enjoying the liberty of this land, let us strive
to make secure also our spiritual freedom, that, as the
delivered, we may become the deliverer, carrying out
Israel's historic task of being the messenger of religion
unto all mankind.
All read in unison:
So it is our duty to thank, praise and glorify
God, who brought us and our forefathers from slavery
unto freedom, from sorrow unto joy, from mourning
unto festive gladness, from darkness unto light. Let
us therefore oroclaim His praise.
THE EXODUS
41
Ilflli Wlllllll I
ilallel
PSALM CXIII
Leader:
ALLELUJAH.
Praise, O ye servants of the Lord,
Praise the name of the Lord.
Company:
Blessed be the name of the Lord
From this time forth and for ever.
Leader:
From the rising of the sun unto the going down thereof
The Lord's name is to be praised.
Company:
The Lord is high above all nations,
His glory is above the heavens.
Leader:
Who is like unto the Lord our God,
That is enthroned on high,
Company:
That looketh down low
Upon heav^en and upon earth?
Leader:
Who raiseth up the poor out of the dust,
And lifteth up the needy out of the dunghill;
Company:
That He may set him with princes,
Even with the princes of His people.
Leader:
Who maketh the barren woman to dwell in her house
As a joyful mother of children.
Company:
Hallelujah.
i '*•' 1*1 ^i "**"' i
PSALM CXIII*
I
nllmf'^^ "' ■
T ^ - : IT - I" It : t : • :
t:
: -l-T- -t: t - t
:n2\^h ^n^3:iDn irn^^ ''d 'D
... IT T r • : - I- I" T -
:r-i^^^^ D^Dti^-i nl^^n^ ^^^sti^^n
I V IT T • I- T - : • r • : - ir
I : V • T I : - I" T IT T I" • I • :
nnDii? D^33n-D^< n^^n niDi; ^3^K?iD
T '• : • T - •• -I- - V IV -: f • I
*) Psalms CXI 1 1 and CXIV may be sung to the music
on the following pages.
m
i^ i^ 4^ ^^
fliM.
ll^^M
^^^iji
1 t=1
43
PSALM CXIV
Leader:
HEN Israel came forth out of Egypt,
The house of Jacob from a people of
strange language;
Company:
Judah became His sanctuary,
Israel His dominion.
Leader:
The sea saw it, and fled;
The Jordan turned backward.
Company:
The mountains skipped like rams,
The hills like young sheep
Leader:
What aileth thee, O thou sea, that thou fleest?
Thou Jordan, that thou turnest backward?
Company:
Ye mountains that ye skip like rams;
Ye hills, like young sheep?
Leader:
Tremble, thou earth, at the presence of the Lord,
At the presence of the God of Jacob;
Company:
Who turned the rock into a pool of water.
The flint into a fountain of waters.
PSALM CXIV
IT -:i- •• • IT : • • I" T : r
^^^-^li;^ Wiph nn^r]' nn^n
I" T : !• : I T : t it : it
ninu^^ nb^ ]in'r\ Din nxn D^n
T : • I 1" : - I- T- T T T -
T : • i «•• : - I- T • T - I : —
:ib^!:^-^5n3 niyn? d'V'^^? npnn nnnn
:npy^ ^^^^^ •'js^^d rnx ^^^n ]nx ^]£)^a
I I -: I- - I v: ••:••! v it • i I t .. ; . -
Psalm CXIII
Traditional Chant
4
S
fe
^
f-fr
—WW
l.Ha - la - Ii.
S.Mimmiz -rah
5. Mi ka - do
7. M' - ki - mi
9. Mo - shi
av - de a -do
sh^-mesh ad m'-vo
noi e - lo
me-o - for
vi a - ke-res hab
^
noi
0
he - nu
do]
b a - y i s
o
— o
i
^
m
jHS
rr
ha -la - lu es shem ado - noi S.Y'hishem a - do
m'hul - lol phem ado - noi 4. Rom al kol go
ham - mag-bi hi lo - sho-ves 6.Hamjna!^h-pi -
me-ash - pos yo - rim ev - yon 8. L'ho-shi - vi
em hab-bo - niras'me-hoh 10. Ha -
la
m
\i^ ^A^,-^
¥ r T . r
Tthri, 8-
-doHhV
1 J J J 1
n h
— 1
noi m'vo-
yimado-
li lir-
im n'di-
roch
noi
OS
vim
yoh
<>
me - at -
al hashsho
bashsho -
im
to V ad
■ mayim k vo
mayim u -
n'di -
VO - 0 - ]
ve am-
lorn,
do.
-etz.
mo.
lu. -
AA
m:, pip
Ha - ' -
lu -
yoh.
J\ r ^—
M
\^
46
Psalm CXIV
r^l. jr J
h )^ 1
nHN
H^-O^
ft> ^ ^ s • •^ \
/5
g * —
i-& ■'^ 1
B'-tzes
Hay-yom
' Mah
Mil-lif -
U.
^^t a rs —
Yis-ro-el
ro -
I'cho hayyom
ne 0 - don
r
mim -
oh
ki
hu -
i
raitz -
vay-yo -
so-
li
1
ro - yim
nos
nus
0 - retz
M.g A ^^*
-^ ^
^ ^'
1
1 1
— I— «=% 1
*
^n
s
ho-y-soh Y'hu -
he-ho-rim rok' -
he-ho-rim tirk' •
ha-ho-f'chi hatz-
XT"
m
bes Ya-a-kov me - am lo - ez
hay-yar - den yis- sov I'o - hor
hay-yar - den tis - sov lo - hor
mil-lif - ne e-lo - ha Ya-a-kov
^ J 1
JlSL
g
i
m
xc
ilit J } J 1
J J J >■-:
J-J— ri —
-j^l
#¥=T^
,__, — 1
H^Tr
d d 1
doh r-kod -
sho Yis-ro -
el mamsh'lo-
sov.
du ch'-e -
lim g'vo -
os kiv-ne
tzon.
du ch'-e -
lim g'vo -
OS kiv-ne
tzon.
tzur a-gam
mo -yim hal-lo -
mish 1-ma-y'no
mo-yim.
^iJ J J
F*^
^^f=r^
*>
'rr If r
1=^=11
RAISED art Thou, O Lord our God,
King of the universe, who hast re-
deemed us and our ancestors from
Egypt, and hast enabled us to ob-
serve this night of the Passover,
the Feast of Unleavened Bread. O
Lord our God and God of our fathers,
may we, with Th\^ help, live to celebrate other feasts
and holy seasons. May we rejoice in Thy salvation
and be gladdened by Thy righteousness. Grant de-
liverance to mankind through Israel, Thy people.
May Thy will be done through Jacob, Thy chosen
servant, so that Thy name shall be sanctified in the
midst of all the earth, and that all peoples be moved
to worship Thee with one accord. And we shall sing
new songs of praise unto Thee, for our redemption
and for the delixerance of our souls. Praised art
Thou, O God, Redeemer of Israel.
The cups are filled for the second time.
All read in unison:
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM
BORE P'rI HAGGOFEN.
Praised art Thou, O Lord our God, King of the
universe, who hast created the fruit of the vine.
Drink the second cup of wine.
48
^rnn^^-n^^ b^y] 13^«3 im
I" -: V - T : IT T : v —.
V - T : I- - IT • • : •!-:••
T : I •• T T - I T v: IV
nb^] "^^sni .'^jsy b^y^\ bv "^irnj ni^inn
^in3 '■^m \^ipn] ^^Tna -q^ny npy;. t3
I : V I : TV V : • - ' i : : ! v it t t
riD^ in:i :mB: nns hv) ^:r\b^rbv win i'\t>
T - I T I" : ~ : - : r* t •.. : - t t
T Tl
The cups are filled for the second time.
All read in unison:
ns x-113 D^iyn ihD ^yrib^ '^ ^n^^ ins
• : " IT ^ IT I V IV p- v; t : t - .' t
I V IT -
Drink the second cup of wine.
5. ^\^D M'^)D
The upper Matzo is broken and distributed. All then read
in unison:
BORUCH ATTO ADOXOT ELOHFAH' MELECH HO'OLOM
HAMOTZI LEHEM MIN HO'ORETZ.
Praised art Thou, O Lord our God, King of the
universe, who bringest forth bread from the earth.
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM
ASHER KIDD'sHONU b'MITZVOSOV V'tZIVONU AL ACHILAS
MATZO.
Praised art Thou, O Lord our God, King of the
universe, who hast sanctified us through Thy com-
mandments, and ordained that we should eat unleav-
ened bread.
Eat the Matzo.
Each person receives some bitter herbs and baroses, which
he places between two pieces of matzo. The leader then reads:
This was the practice of Hillel, at the time the
Temple was still in existence. He combined the un-
leavened bread and the bitter herbs and ate them to-
gether, to carry out the injunction concerning the
Passover sacrifice: "With unleavened bread and with
bitter herbs, they shall eat it. "
All read in unison :
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM
ASHER KIDD'sHONU b'mITZVOSOV v'tZIVONU AL ACHILAS
MOROR.
Praised art Thou, O Lord our God, King of the
universe, who hast sanctified us by Thy commandments,
and ordained that we should eat bitter herbs.
Eat the Moror.
5. ^^D ,H':£^D
The upper Matzo is broken and distributed. All then read
in unison:
IT '^ IT I V IV I" V! T : T - I T
im .D^iyn ib^ ^yrih^ .'' nnx inn
V "; IT ^ IT I V IV 1" v: T : t " I t
T - - • -: - it • : T : • : it : I •
Eat the Matzo.
6. "1119 ,Tli3
Each person receives some bitter herbs and haroses which he
places between two pieces of matzo. The leader then reads:
.Djp n;n t:^"ippn n^nti? ]pm ^^n nli^i; i?
no D'ph nn'2 ^D1^^^ -inoi tikd ^nin n^n
••I - : - I- : •• t t - I •■ T T
i^nhD^' o'n'iim n'lKD'hv nD^:i\^
r. : • : - - i- v: iv v
All read in unison:
T - • —. - IT • : T : • :
Eat the Moror.
^s
^^ ^^ ^im^^i^ ^^^ ^^
|^g| {e^gi 1^^ Miilfm |[^g| |^B|
51
a)ci)
i- 1
7. niy ]nW
SUPPER IS SERVED.
Partake of the Aphikomon.
At the conclusion of the meal, the children are given an
opportunity to find the Aphikomon. The reader redeems it
and distributes pieces of it to all present.
After partaking of the Aphikomon, it is customary to eat
nothing else.
It II mi nil mi lui^ mi Jiii iiii
mifiiiwamgaiii — oi— HI— oi— rii^m^iK^W
^^mmmmmmm
52
p. after tfte iWeal
53
To Thee Above
mm
i
a
1. To
r^
^m
^
^
m$
i
zr
^
^
ir-^
'^
Thee a - bove all
didst re -deem the
God, Thy chil- dren
crea - tures ^<ize, To
cap - tive bind Who
rec - og -nize With
^^^m
Mr*
^
$
p
fe
ii^g
Thee whom earth and
wer*^ en - slaved by
e;rate - ful hearts this
heavn do praise,Whose
ty - rants hand. Their
pre - cious prize. Thy
54
i
1^
s
^
* 4
n^ iirrr.^
ev-er watch-ful prov - i-dence Proves dai-ly Thine om-
cries were heard, their groans were still'd, Their yearning hop^s at
peo-pU* at this fes - live time Pro - claim a-hji;d Tly
tti
m
M
I
*#
r
3ic
£U-^
^
^^^
^
^^^=^^
^
trip
4
iS^
S
1^(P
s^?^
i
ni - po-tence, To Thee
last fulfilled, And Free.
grace sub-lime. The Lord
ff^ — W
our thanks in
dom dawned on
will .reign for
i
^
i
^3
i
^
^^
fr
■^r-tt/ j jnf
n
r
See
My
#
1&2
ifs:
^ ^^ii->ii
y
cho - rus
\:^ - ra
ev - er
rise,
el .
2. Thou
3, 0
^^
lcV2
J^rn
rw^
^
i
3
5-
?i^
^"^
^
55
(grace after tfie iWeal
9-
Leader:
ET US say grace.
Company:
Let us bless Him of whose bounty
we have partaken and through whose
goodness we Uve.
Leader:
Praised art Thou, O Lord our
God, King of the universe, who sustainest the world
with goodness, with grace, and with infinite mercy.
Thou givest food unto every creature, for Thy mercy
endureth for ever.
Company:
Through Thy great goodness, food has not failed us.
May it never fail us at any time, for the sake of Thy
great name.
Leader:
Thou sustainest and dealest graciously with all Thy
creatures.
Company:
Praised art Thou, O Lord, who givest food unto all.
All read in unison:
O God, our Father, sustain and protect us and grant
us strength to bear our burdens. Let us not, O God,
become dependent upon men, but let us rather depend
§6
9.
Leader:
V • : I- T V I" •• I •• T :
Company:
: V • : I- T V I" v: I t
Leader:
r T : V • : I- T v i- v: I t
V I T - IT ^ IT I V IV I" v: T : t - r
r -: I- : v iv : I •• : •. it ^ it
U1L331 .non D^iy^ o .it^3-^3^ nn^ ini
: - T '^ : • T T T : v iv I ••
jiFD ^j^ion^ h^^ ^h ^orr^h Ton ^iian
It it - : V - : it - it • t t -
It • T - : I -: I- v t t ^ :
:^3n-n^< j-rn ^^ nnx "1113 :^^-l3 -w^ vnln3
V I T - t : t - I T T T :•'■'. T • :
All read in unison:
.13^3^31 ^3Dns .i33ir i3i;-i .^^3^^ irn^t^
!••::": !••::- i" j- : r t i" v:
-^3p niTO irn^^^ ^"^ iD^nnm .i^n^nm
T • T " : I" v: T : t - : - : i- • : - :
^^3^ .^rnn:^
T ; f IT
37
upon Thy hand, which is ever open and gracious, so
that we may never be put to shame.
Leader:
Our God and God of our fathers, be Thou ever
mindful of us, as Thou hast been of our fathers, so that
we may find enlargement, grace, mercy, life and peace
on this Feast of Unleavened Bread.
Company: amen
Remember us this day in kindness.
Company: amen
Visit us this day with blessing.
Company: amen
Preserve us this day for life.
Company: amen
With Thy saving and gracious word have mercy
upon us and save us, for unto Thee, the compavssionate
and merciful One, our eyes are ever turned, for Thou
art a gracious and merciful King.
The All-merciful! May He reign over us for ever!
Company: amen
The All-merciful! May He sustain us in honor!
Company: amen
The All-merciful! May He bless this household and
all assembled here. May we all find favor in the eyes
of God and men I
Company: AxMEN
5§
^T^ Dt^ 'D .Dn^<^^^ n^b ^h) an nti^s d^dd
' . T . • IT T IT : - •• • : TT T T - : -
K)ur^^^I^^ ,nnrnm nmi:\r\ nmnsn hn^ot
IT T : IT : T ; " t ! ~ T " : ~
V T T ^ : " T • 1
Leader:
V iv : I •• : T : t •• : • I iv t : I -: r :
I •• T T : I" v: T : I" : T
ir^i; DR-n mn) Din D^Dnni ny^ty^ -anni
I" t •• - : I" t : I' — . I- : t : - : •
- : I - I V IV •• • I" •• I IV •• • I" •
T IT
HDin n^ti)^ ^^1^ lonnn nnj3 ijons^ ^^^^
T T : - : • I IT -: I- T t : !••::":
T T : I- T V V I T : •• - : v - • i- - t •■ :
V - -I- - - I- • • T V I " T : I IT -: I- T
Dn^5 DH] Dnib^ HTn n^an n^yn ^nnio ^p^^^-nt^^i
59
Leader:
Fear ye the Lord, ye His holy ones, for there is no
want to them that fear Him.
Company:
The young Hons do lack and suffer hunger, but they
that seek the Lord shall not lack any good thing.
Leader:
O give thanks unto the Lord, for He is good, for
His mercy endureth for ever.
Company:
Thou openest Thy hand and satisfiest every living
thing with favor.
Leader:
Blessed is the man that trusteth in the Lord; the
Lord shall be unto him for a help.
Company:
The Lord will give strength unto His people;
The Lord will bless His people with peace.
The cups are filled for the third time.
All read in unison:
BORUCH ATTO ADONOI ELOHENU MELECH Ho'OLOM
BORE p'rI HAGGOFEN. '
Blessed art Thou, O Lord our God, King of the
universe, who createst the fruit of the vine.
Drink the third cup of wine.
60
:):v\^' 'rih^D npi:^^ '' n^o njin m:) ,^h
• • : • I" v: I" I T T : T : •• •• t t : t • it
T T : • v: •• •• : V I" : I •• t : • :
Leader:
T •• • : - I •• • T I : T : v :
Company:
T : : - T : •• : : i" t : t • • :
Leader:
: - T ^ : • • T -
Company:
I T - T : - I- : - I IVT V - !••
Leader:
linc^no ^^ n^m ^^n nD3^ -^ti^^^ na^n "inn
- : • T : T T : T - - : ■ v -: v iv - I t
CoDipany:
The cups are filled for the third time.
All read in unison:
• : IT '^ IT I V IV I" v: T : T - t
I V IT -
Drink the third cup of wine.
M
61
o.V^n
THE DOOR IS OPENED FOR ELIJAH
PSALM CXVII
Leader:
PRAISE the Lord, all ye nations;
Coynpany:
Laud Him, all ye peoples.
Leader:
For His mercy is great toward us;
Company:
And the truth of the Lord endureth
forever. Hallelujah!
THE DOOR IS CLOSED.
PSALM cxviii: 1-4
Leader :
O give thanks unto the Lord, for He is good,
Company:
For His mercy endureth for ever.
Leader:
So let Israel now say,
Company:
For His mercy endureth for ever.
Leader:
So let the house of Aaron now say.
Company:
For His mercy endureth fo*- ever.
Leader:
So let them now that fear the Lord say,
Cofnpany:
For His mercy endureth for ever.
10-
hh>n
THE DOOR IS OPENED FOR ELIJAH.
PSALM CXVII*
T I : - T T : V I :
HDt^i non ir^i; 13:1 ^3 :a^D^^^
IV v:iv : - I" T - T • r •. IT
IT : I- T ^ : t:
THE DOOR IS CLOSED.
PSALM cxviii: 1-4
2M^''3
•^ nin
hi<n\^' ^T'lm'
: - T ^ : •
: - T ^ :
:nDn D^iy^ ^3
1^ IN^ni
«n^ ^^m;^^^^
Psalm CXMI and CXVIII may be sung to the music on the
following pages.
^^J
Psalm CXVIl
First Tutit
h SOLO
i4ii^._jar:i^iFa:^-„.i.LU-a
^
Ha - la - lu es a - do-noi Isol go - yim
\ L
feg
^^ ^. ^
SE3t
t-rs-
■W-
^'^'^
^
Shab - b - hu - hu k ol ho - um - mim.
CHOKl'S
3^
m
I
'^
rr^Ti^v
2;
Ki
go - var 0 - le - nu hi
do
^
i^a^
S --1 ^ ^'^' ^
e - mes a-tio-noi T-o • lom,ha'l'- lu • yoh,
^
/O
%^
.^_f •Jt
^
rrr^rf^
#^
^
64
Psalm CXVII
Second Tttne
Traditional
'y^^U^hJ.^^J.P
f
Ha - la - lu e^ ado - noi kol go - yim
^
?
^^
^m
shab - b' - hu - hu kol ho - um - mim
w^
r?
^
tf^^^^^f^i
5
has - do ve - e
Ki izo - var o - le - nu has - do ve - e
L=i
i
m
n^i^rff
V
m
^^^^s
Frrrmr^
iTifs ado
noi 1' - 0 - lom Ha-l'lu
rit
- >oh .
^^^^M
^^m
w^
m
65
Hodu Ladonoi
i
CHOR.
^
S
^
w
Ho - du la-do - noi
ki
- tov
^^m
^
^
?>--kh.r[^ p^
s
^:
4
i
^
ki To - lom.
has -
do
^
i
i
f
s
i
^
f
fi,j.iJ|jQ-r-iVrr^^jgF
Yo - mar no.
yi8
^fU
m
- ro - el
3
^
m
#-«^
f
^
m
J
66
''''Li° ri^[/r 1'^ J ^ «>^^^
ki - r - 0 - lorn has
do
(ift'Vjj J
m
"r^
if
1^
i2 0-
XE
#
CHOR.
ft
^
^
f
*=*=
Ho - du la-do - noi — ki
tov —
■#
i
m
^E^
*=#
f
r
V^M FC
ibi
xr
^
a
/ *
S^g
r-g^ — -> I ^J »
l<i - I'o - lorn has
do.
fe3^
i
i
:?=b=z:
r
i
^
4 J J
zi:^:
m
w
f
67
p
^m
I, ,j J I ,j I iTjijirfnHM
Yom'- ru - no bes a - ha-ron ki - 1'-
^
m
*^;
S
id
X»_
i
CHOR.
a
^
#--^
f
g^'' * * 1^
0 - lorn has - - do Ho - du la-do - noi...
^
m
i
W
^=g
r
m
P—7Z
(^ — fr^
Xi-
f!3 ^-^-i^
s
ET
^k'V jJ_J^J|f7 [^f:^U^il^
ki - - tov ki I'o- lom has - do
^
?J=#Fr^
f
t
&== =
-O-
rr
ii
r
S
^
r
^
ip>r~TY
s:
rf^
^
i
SOLO
1> I; J^ ^-
m
-0-F-^
m^
Yom-ru no.
yir'-e ado - nol ki 1' -
iiim4
m
P^
g#i^#^
i^
m
M
gfe
sx
m
f^i^
CHOR.
5=^
f
f |g rJ
<^^^
0 - lorn has
^
do — Ho-du la-do -noi
m
n
#=^
Ff
f
-(»- 19-
W
^
C5=E
E
S
^
a
s:
^
2^4=*^=^
22
■o-
ki,
^^g
tov ki T- o-lom has - do.
m
m
a
U
ji
^
4> ^
5t
f
^
:#^
:e:
w
^=;
-^
s
«9
PSALM cxviii: 5-29
Leader:
UT OF distress I called upon the Lord ;
He answered me with great enlarge-
ment.
Company:
The Lord is for me; I will not fear;
what can man do unto me?
Leader:
It is better to take refuge in the Lord
than to trust in man.
Company:
It is better to take refuge in the Lord than to trust
in princes.
Leader:
The Lord is my strength and song; and He is be-
come my salvation.
Company:
The voice of rejoicing and salvation is in the tents
of the righteous.
70
PSALM cxviii: 5-29
•IT T T • IT' T - I" - I
T T : V -
IV -:i- - T • • T:
r T
IT : I : V : V V —.,- n <i : • t:
T T T - I : • T - I -: I-
... . , . . ^ _ I -: I-
- • -. • t: " : -it: • t
>rj •>«>
•• : • I " : I -: i • : • • i -
Leader:
The right hand of the Lord doeth vaHantly; the
right hand of the Lord is exalted.
Company:
I shall not die hut li\e, and declare the works of
the Lord.
Leader:
The Lord hath chastened me sore; but He hath not
given me o\xt unto death.
Company:
Open to me the gates of righteousness; I will enter
into them; I will give thanks unto the Lord.
Leader:
This is the gate of the Lord; the righteous shall ^nter
into it.
Company:
I will gi\'e thanks unto Thee, for Thou hast answered
me, and art become my salvation.
Leader:
The stone which the builders rejected is become the
chief corner-stone.
Company:
This is the Lord's doing; it is marvelous in our eyes.
Leader:
This is the day which the Lord hath made; we will
rejoice and be glad in it.
Company:
We beseech Thee, O Lord, save now! We beseech
Thee, O Lord, make us now to prosper!
Leader:
Blessed be he that cometh in the name of the Lord;
IT I- • • : - T 7 : • : • T
nt^y '^ 1^0^ n'pn:^ ^^ni<3 nvw'^ n^i ^ip
T ^1 T : I • : I • • - !•• T! IT : it r t • I
• it
• IT 7 ^1 T : I • : IT •• I t : I • :
•IT T : V IT - : T • I- : •
IT V T IT I V IV •• -: I- • : •
IT I • • - T - - I- -
IT I" V • : - • IT • — . • I :
:n:B mih nn^n D^^un ^DHD ]2^
T • IT : IT • - I -: IT ! V IV
...... T : • • I IT : IT T : •• ••
T TV r: T IT
T TV T : T IT
T T r : - T : t it
T : T it
:'' n'2D dd^:di3 '^ dw3 ^nn ins
T : •• • IV : - I" T : •• : t - I t
0 These verses may be sung to the music on the following
pages.
73
Company:
We bless you out of the house of the Lord.
Leader:
Thou art my God, and I will give thanks unto Thee;
Company:
Thou art my God, I will exalt Thee.
Leader:
O give thanks unto the Lord, for He is good,
Company:
For His mercy endureth for ever.
74
ninp-Ti; D^nnrn :^"nD^< 13^ -i«n ^^ ht<
: I - - !• -: I- - : • it v it- t :
t I IV : I -: - v: T I IV : t - • ••
:nDn D^iy^ ^3 nito-''j ''h nin
75
Zoh Mayom
rallentando
m^^jM^m
Zeh h.iyiim 0 - s-o a-do-noi no- gi - loli v-nir;-m-ho v<.h.
Si I *i r^
a:i^_^4# j ji^ii
Olio Adonoy
SOLO. Andantino
CHOKUS
h'ui'Mm^i^^
hatz-li-ho no o - no a - do - noi liatz-li-ho no.
t^
«*
i
^
f^
76
Hodu Ladonoi
K ^ n I
4fj#f4i"#^
Ho - du la-do - noi ki tov ki I'-o-lom
'r^^'■^ -ii
i
i
P
^P 1 h J^
:fij.T?^^,irnr:'ii
has - dt.
ki r -0 - lorn has -
do.
m
^m
77
11. n^-)?
®f)e jFinal Penebiction
The cups are filled for the fourth time.
The leader lifts the cup of wine and reads:
HE FESTIVE service is completed.
With songs of praise, we have lifted up
the cups symbolizing the divine
promises of salvation, and have called
upon the name of God. As we offer
the benediction over the fourth cup,
let us again lift our souls to God in
faith and in hope. May He who broke Pharaoh's yoke
for ever shatter all fetters of oppression, and hasten
the day when swords shall, at last, be broken and wars
ended. Soon may He cause the glad tidings of re-
demption to be heard in all lands, so that mankind —
freed from violence and from wrong, and united in an
eternal covenant of brotherhood — may celebrate the
universal Passover in the name of our God of freedom.
All read in unison:
May God bless the whole house of Israel with free-
dom, and keep us safe from danger everywhere. Amen.
78
May God cause the light of His countenance to shine
upon all men, and dispel the darkness of ignorance
and of prejudice. May He be gracious unto us.
Amen.
May God lift up His countenance upon our country
and render it a true home of liberty and a bulwark
of justice. And may He grant peace unto us and unto
all mankind. Amen,
I V IT - " IT ^ IT I V iv I" v: T : t - I t
BORUCH ATTO ADONOI ELOHENU MELECH HO'OLOM
BORE P'rI HAGGOFEK.
Praised art Thou, O Lord our God, King of the
universe, who Greatest the fruit of the vine.
Drink the fourth cup of wine.
God of Might
Tiaditional "Addir Hi
CHORUS. Maestoso
^4=^J?:J=a:i|l^MlU-i:^
t
1. God of might, God of right, Thee we give all glo - f.v;
2. Now as er?t,whenThoufiri;t MadVttheproc-la -ma- tion,
3. Bewithall who in thrall. To their ta?ks are driv - en;
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Thine all praise in these days As in a - ges hoar- y,
Warning loud ev-'ry proud, Ev -'ry ty - rar.t na-tion,
By Thy power speed the hour WTien their chains are riv - en;
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When we hear, year by year, Free-doms wondrous sto - ry.
We Thy fame still proclaim, Bowd in • a - do - ra-tion.
Earth a-round will resound Joy -ful hymns to heav-en.
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80
^^■^.r
Addir Hu
CHORUS. Maestoso
Traditional
'fj JIJ^-^^lT^J-JlJr^^l-J ^^'
1. Addir hu, addir hu,yivneh ve-80 b'- ko- rov,
3. Bohnr hu, godol hu, yohid hu, (X^/raeW
3. Tzaddik hu, kodoshhu, rahmnhu, ^(9/yia2W
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bim'-he- roh,_ bim-he- roh b' - yo-me-nu b - ko - rov,
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j'j^ij jf^i^ rrr ifrr^"
el b'-ne, el b'-ne, bne ves-cho b' - ko - rov.
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81
10
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Our Souls We Raise In Fervent Praise
CKOm]^. Andante con mo to Traditional Ki Lo Noeh
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Our souls we raise in fer - vent praise.
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1. Lo! glo-rious is the reign, Thy law and love sus-tain, Earth
2. Es - tablishedis Thy throne,Thourul-est, one, a - lone, Tlie
3. Lo! boundless is Thy power, Our Rock and shelt ring tow rITliy
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CHORUS
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ech- oes Heavens re -f rain ;
na-tions all in-tone! To Thee, 0 to Thee, To
race on Is - rael shower,
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82
Thee, yea to Thee, To Thee, might -y Lord, Be -
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83
i
Ki Lo Noeh
CHORUS. Andante con wnto
5
Tr<iflilion.il
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Ki lo no - eh
Ki
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lo yo - eh.
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SOLO
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1. Ad-dir bim'-Iu - cho, bo - hur ka-ha-Io - cho, k'-
2. Ko-dosh bim*-lu -cho,'. ra - hiitn ka-ha-lo - cho, shin-'
.3.'Tak-kif bim-lu - cho, . to -mech ka-ha-lo - cho, t' -
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CHORUS
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du-dov yom'-ru lo,
a-nov yom'-ru lo, 1' - cho u - I'-cho, 1*
li-mov yom'-ru lo,
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cho a - do - noi liani - mam - lo - cho, Ki
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lo no - eh, ki
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85
a iMabrigal of ^nmbtv^
The leader asks the questions. The whole company re-
sponds, each reading as fast as possible, in the effort to finish
the answer first.
Who knows One?
I know One: One is the God of the World.
Who knows Two?
I know Two: Two Tables of the Covenant. One
God of the World.
Who knows Three?
I know Three: Three Patriarchs; Two Tables of
the Covenant; One God of the World.
Who knows Four?
I know Four: Four Mothers of Israel; Three Pa-
triarchs ; Two Tables of the Covenant ; One God of the
World.
1,,.,
,.R.T„.,.„.3 .„rm
o,.a> .^.oirvno"
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=,y;--'.,^ •
kniVm
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ni-r'jMK'"S-i'iVa
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a-ITM-} yi» IX -I'O
f?^\i'ii!^;i
SISi?!J ;
s:;^r;',i;:§:s.;3
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vr")! \o "iio^oVan
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3,-?;riVi-^i..".3
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86
- I" • T V
0'm2\^ )TrihH inn .viv ':^ -in«
• I- T - V I" v: T V - I" • -: T V
:r"^^^31 D''Dt5?nti) irn'^i^
I V IT T • I- T - V I" v:
- I" • T :
•.•••• T T : - I" '-it:
:Y^^2^ D'm^^ "^^V^ ^^^ -nnnn
Who knows Five?
I know Five: Five Books of Moses; Four Mothers
of Israel; Three Patriarchs; Two Tables of the Cov-
enant; One God of the World.
Who knows Six?
I know Six: Six Days of Creation; Five Books of
Moses; Four Mothers of Israel; Three Patriarchs; Two
Tables of the Covenant; One God of the W'orld.
Who knows Seven?
I know Seven: Seven Days of the Week; Six Days
of Creation; Five Books of Moses; Four Mothers of
Israel; Three Patriarchs; Two Tables of the Covenant;
One God of the World.
Who knows Eight?
I know Eight: Eight Lights of Hanukkah; Seven
Days of the Week; Six Days of Creation; Five Books
of Moses; Four Mothers of Israel; Three Patriarchs;
Two Tables of the Covenant; One God of the World.
Who knows Nine?
I know Nine: Nine Festivals*; Eight Lights of
* The nine Jewish festivals are: 1. Pesah (Passover),
2. Shabuoth (Feast of Weeks, or Pentecost) 3. Rosh Hashanah
(New Year) 4. Yom Kippur (Day of Atonement) 5. Succoth
(Feast of Tabernacles) 6. Sh'mini Atzereth (Eighth Day of
Solemn Assembly) 7. Simhath Torah (Rejoicing in the Law),
8. Hanukkah (Feast of Dedication or Feast of Lights) 9. Purim
(Feast of Lots).
• : - •. •• : T T : t •
:r-^^^m D^Dti^nt^ i]^n"^^^ int^
I V IT T • I- T - V I" v: T V
- I" • T •
• I- T - V I" v: TV • : - •. •• :
V IT T
- I" • T : •
T • T : - •• : T : • - i" • -: t : •
*^ - : - t •• : • T • -: t : • •• : •
• : - •. •• : T T : t •
:f-^^^m a^Dti^^K) ^r^^^^ -T^^<
I V IT T • I- T - V I" T V
- I" • T :
T : • T -J -: •• : t : - i" • -: t
^tj;on nts^pn ,n3ti)p n.np r\m .^^ngK) ^p^
ninV'JK) .DUX nti)^ti) .ni^;^^< y^n^^ .nnin
• ••: tt: t'^-:- t
ifn^ai D:pB'3t^ irn''7« -rn« .nnan
- I" • T : •
T ; T ; • •• " : t ; • ~ i" * ~ T 5 »
Hanukkah; Seven Days of the Week; Six Days of Cre-
ation; Five Books of Moses; Four Mothers of Israel;
Three Patriarchs; Two Tables of the Covenant; One
God of the World.
Who knows Ten?
I know Ten: Ten Commandments; Nine Festivals;
Eight Lights of Hanukkah; Seven Days of the Week;
vSix Days of Creation; Five Books of Moses; Four
Mothers of Israel; Three Patriarchs; Two Tables of
the Covenant ; One God of the World.
Who knows Eleven?
I know Eleven: Eleven Stars in Joseph's
Dream; Ten Commandments; Nine Festivals; Eight
Lights of Hanukkah; Seven Days of the Week; Six
Days of Creation ; Five Books of Moses ; Four Mothers
of Israel; Three Patriarchs; Two Tables of the Cov-
enant; One God of the World.
Who knows Twelve?
I know Twelve : Twelve Tribes ; Eleven Stars ; Ten
Commandments; Nine Festivals; Eight Lights of Ha-
nukkah ; Seven Days of the Week; Six Days of Creation ;
Five Books of Moses; Four Mothers of Israel; Three
Patriarchs; Two Tables of the Covenant; One God of
the World.
Who knows Thirteen?
I know Thirteen: Thirteen Attributes of God*;
Twelve Tribes; Eleven Stars; Ten Commandments;
Nine Festivals; Eight Lights of Hanukkah; Seven
Days of the Week; Six Days of Creation; Five
Books of Moses; Four Mothers of Israel; Three Patri-
archs; Two Tables of the Covenant; One God of the
World.
♦ Exodus XXXIV: 6-7.
.... ., . T . - •• : T : • T \ -: •• :
I" v; TV • : - •• •• : t t :
V IT T • I- T - V
- I" • T T -:
T : • T - : • T T -: - I" • — . t t -:
... T : • T • "5 " '• '■ ' T : • •• - :
•nnin ^t2)Dn HK^Dn .n^t^on-iDnw .^nuti?
T ••:••. T • -! T : • •• : • t • t : -
•. •• : T T : T • ^ - : -
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t : • •• : • T • t : - " : t : • ^ •• -:
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T - : • T T " : - I" • -: t t •• :
t:* t-:' TT-: it-:i tt --
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91
:f"]Nai d:ob'3!^ irn'7t^ im .nngn ninV
"I- • T T T :
T - • T T T : - I" • -: T T T :
TT-: iT-:i TT -- T-:' tt ••:
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T • -: T : • " : • t • t : - •• : t : •
T T : T • ^ - : - T " • \
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]iii ii^i nil III Ill III! III! III! III! nil im iiri iiii it
ll^llliMlllWill
II— III— iii^m^iiiini—iii— iiiiniiiiiMiiii—ni^mim— 111— iiiMiiii^iii— '■«— "
92
Ehod Mi Yodea
fe
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1. E - hod mi yo - de
2. Sh' - na - vim mi yo - de
a. sh
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hod a - ni yo -de
na-yimani yo- de
a, (Omit ) e
a, sfh' - rie lu - hos hab- ris, e
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hod elo - he - nu shebashsho - ma-yim u - vo - o - retz,
hod elo- he - nu shebashsho - ma-yim u - vo- o - retz,
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93
Allegorical meanings have been sought in the Had Gadyo,
on the supposition that it illustrates the working of Divine
justice in the history of mankind. In reality, it is a rhyme for
children, to keep their interest to the end of the Seder. As in
the preceding number so in this one, grown people become child-
ren. The company reads in unison (not racing as in "Who
Knows One" but) with regular rhythm, as to the beat of music;
or sings it to one of the following musical settings.
An only kid!
An only kid,
My father bought
For two zuzim*.
An only kid !
Then came the cat
And ate the kid
My father bought
For two zuzim.
t^JLm
An only kid!
•^
^
An only kid ! An only kid !
^t
Then came the dog
And bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid! An only kid!
* Pieces of money.
94
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^^^3 in ^n} in
'nr nnn ^^a^^ ]3n
:Nna nn ^^^3 nn
■'^-fT^llli/i^./^^^
it: I IT -:i-
T :- : - T :
111 nnn ^^3^^ inn
" : • T - I - ! •
'^^
:Kn3 "rn t<n3 in
T : - IT -:i-
.'Tir nri3 n3x ]?n
95
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4. Then came the stick
And beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid! An only kid!
5. Then came the fire
And burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid! An only kid!
6. Then came the water
And quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid! An only kid!
96
IT : I IT -: I-
T : - : T • :
it: I : - T :
ff
V
oTir nriB sn^< lan
.... ^ _ I _ . .
t it -:i-
IT : I : I - t :
T : - : T • :
T :- : - T :
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T - IT -:i-
T : T • :
T : - : T • :
T :- : - T :
/nr n.o? ^^3^;^ inn
:«na in «na iri
97
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7. Then canie the ox
And drank the water
That quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid ! An only kid !
4d^
JLjLb«
8. Then came the butcher
And killed the ox
That drank the water
That quenched the fire
That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid ! An only kid !
9. Then came the angel of death
And slew the butcher
That killed the ox
98
T IT ~:i~
T - : T T ;
T : - : T • :
it: I : I - T ;
T :- : - T :
/nr nnn t^n« inn
:«n5 -in ^^^^ in
IT -:i-
T : - T :
T - : T T :
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T : - : T • :
it: I : I - T :
T :- : - T :
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That drank the water
That quenched the fire
That burned the stick
That beat the dog
rhat bit the cat
1 hat ate the kid
My father bought
For two zuzim.
An only kid ! An only kid !
10. Then came the Holy One, blest be He!
And destroyed the angel of death
That slew the butcher
That killed the ox
""^ ' Thdt drank the water
That quenched the fire
» That burned the stick
That beat the dog
That bit the cat
That ate the kid
My father bought
For two zuzim.
An only kid ! An only kid !
l^^^^^l
100
T : - : T • ;
.^-imh i^;i
it: I : I - T :
T :- : - T :
/nr nri? i^?s ]nn
T - : T T :
IT : I : I - T :
T : - : T • :
T :- : - T :
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Had Gadyo
Allegro moderato
Had gad - yo.....,,..
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had gad - yo; di
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had gad - yo.
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102
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An Only Kid
%' Mode r a to
An on - Iv kid, an
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on - ly kid, an on - ly kid
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two zu - zim. 3.Then came the dog and bit the catjthat
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107
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ate the kid, my fa-ther bought for two zu - zim.
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5. Then came the fire and burned the stick, that beat thedoi^,that
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bit the cat, that ate the kid, my fa-ther bought for
p^ i
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tw'O zu-zim. e.Thencamethewatfrandquenchdthe fire, that
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ate the kid, my fa- ther bought for two zii - zim.
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109
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7. Tlien came the ox anddrankthe water,that quench'dthe fire,that
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burned the stick, that beat the dog, that bit the cat, that
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ate the kid, my father bought for two zu - zim.
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S.Then came the butcher andkill dthe ox.that drank the water.t hat
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bit the cat, that ate the kid, my father bought for
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two zu - zim. 9. Then came the angel of death and
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"and it came to pass at midnight. "
All read the third line of each stanza In unison-
Unto God let praise be brought
For the wonders He hath wrought —
At the solemn hour of midnight.
All the earth was sunk in night
When God said ''Let there be light!"
Thus the day was formed from midnight ,
So was primal man redeemed
When the Hght of reason gleamed
Through the darkness of the midnight.
To the Patriarch, God revealed
The true faith, so long concealed
By the darkness of the midnight.
But this truth was long obscured
By the slavery endured
In the black Egyptian midnight.
Till the messengers of Hght
Sent by God, dispelled the night,
And it came to pass at niidnight.
Then the people God had freed
Pledged themselves His law to heed,
And it came to pass at midnight.
When they wandered from the path
Of the Lord, His righteous wrath
Hurled them into darkest midnight.
But the prophets' burning word
By repentant sinners heard
Called them back from darkest midnight.
God a second time decreed
That His people should be freed
From the blackness of the midnight.
Songs of praise to God ascend,
Festive lights their glory lend
To illuminate the midnight.
Soon the night of exile falls
And within the Ghetto walls
Israel groans in dreary midnight.
Anxiously with God they plead,
Who still trust His help in need.
In the darkest hour of midnight.
And He hears their piteous cry.
"Wait! be strong, My help is nigh,
Soon 'twill pass — the long-drawn midnight.
"Tenderly I cherished you
For a service great and true;
When 'tis past — the long-drawn midnight.
116
O, Thou Guardian of the Right,
Lead us onward to the Hght
From the darkness of the midnight.
Father, let the day appear
When all men Thy name revere
And Thy light dispels the midnight.
When no longer shall the foe
From th' oppressed wring cries of woe
In the darkness of the midnight.
But Th}' love all hearts shall sway;
And Thy light drive gloom away.
And to midday change the midnight.
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117
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templed hills:My heart with rapture thrills Like that a - bo%-e.
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3Let music swell the breeze,
And ring from all the trees
Sweet freedoms song.'
, Let mortal tongues awake;
Let all that breathe partake;
Lf-t rocks their silence break,
The sound prolong.
4. Our fathers God, to Thee,
Author of liberty^
To Thee we sing:
Long may our land be bright
With freedom's holy light-
Protect us by Thy might*
Great God, our King »
120
RELIGIOUS LIBERTY
121
in l^Movv, literature ant ^rt.
123
THE PASSING GENERATIONS
J^igtorg of tf)e ^asis^ober
S THE rocks of granite yield to the
trained eye of the scientist the secret of
their formation, so human institutions,
properly examined, present records of
growth. Such a story of development,
in response to changing social conditions,
is displayed by the feast of the Passover.
A. THE FESTIVAL OF THE SHEPHERDS.
Its name hag happesah harks back to the misty
dawn of history. Long before the Exodus, the pas-
toral tribes of Israel celebrated this festival of the
shepherds. As among other pastoral tribes, so among
our forefathers, the joyous springtime, with its rich
manifestation of fertility through the offspring of the
flocks and herds, called forth special festivities. Moses
pleaded with Pharaoh in behalf of the Israelites: "Let
us go, we pray thee, three days journey in the wilder-
ness, and sacrifice unto the Lord our Cod ; lest He fall
upon us with pestilence, or with the sword". *
When they were refused, the Israelite families offered
the Pesah sacrifices in their homes in Egypt.
The exact meaning of the name given to this festi-
val and the nature of its ceremonies are matters of
conjecture. Its celebration in the earh' spring, was as-
* Exodus \': 3.
sociated with the sacrifice of the firsthngs of the flocks
and herds. The modified ordinance regarding its
observance in Egypt, as given in Exodus XII, reads:
"In the tenth day of this month they shall take to
them every man a lamb, according to their fathers'
houses, a lamb for a household; and if the household
be too little for a lamb, then shall he and his neighbor
next unto his house take one according to the num-
ber of the souls; according to every man's eating
ye shall make your count for the lamb. Your laml)
shall be without blemish, a male of the first year;
ye shall take it from the sheep, or from the goats;
and ye shall keep it until the fourteenth day of the
same month; and the whole assembly of the congre-
gation of Israel shall kill it at dusk. And they
shall take of the blood, and put it on the two side-
posts and on the lintel, upon the house wherein they
shall eat it. And they shall eat the flesh in that night,
roast w^ith fire, and unleavened bread ; with bitter herbs
they shall eat it. Eat not of it raw, nor sodden at
all with water, but roast with fire; its head with its
legs and with the inwards thereof. And ye shall let
nothing of it remain until the morning; but that which
remaineth of it until the morning ye shall burn with
fire. And thus shall ye eat it : with your loins girded,
your shoes on your feet, and your staff in your hand;
and ye shall eat it in haste — it is the Lord's passover."*
Only Israelites and initiated strangers could par-
ticipate in the Passover. Through the partaking of
the sacrificial meat, they sought to strengthen their
union with one another and with God, and by means
of consecrating their dwellings with the blood of the
sacrifice, they hoped to ward off every harm and danger.
The departure of the Israelites from Egypt during
* Exodus XII: 3-11.
the spring festival xested the ancient rite with new
historical significance. The name Pesah assumed
the meaning of "passing over," of sparing and deHver-
ing, and its observance came to be interpreted as a
memorial of God's appearance as the avenger of Israel 's
wrongs. The blood upon the doorposts and lintels
was construed to have been a sign upon the homes of
the Israelites to distinguish them from those of the
Egyptians. Tradition described it as "the sacrifice
of the Lord's passover, for that He passed over the
houses of the children of Israel in Egypt, when He
smote the Egyptians, and delivered our houses".*
H. THE farmer's SPRING FESTIVAL.
With their entrance into Canaan, the shepherd tribes
of Israel began to follow agricultural pursuits. Among
the older settlers of the land they found the custom
of offering to the deity, at the spring of the year,
the first fruit of their early harvest. They not only
adopted this idea that an offering of their first grain was
due to God, but extended it also to the firstlings of
their flocks and herds. Thus the Passover sacrifice,
while retaining its ancient ceremonials, received the
new meaning of being a tribute due to God from the
fold. It was also combined with the feast of Matzos
or Unleavened Bread, the spring festival of the agri-
cultural Canaanite community, observed in the month
of Abib, before the beginning of the harvest season.
The important feature of this celebration was the eat-
ing of matzos or cakes prepared of unleavened dough.
As sacrificial food, it was to be free from leaven.**
"It is very probable", writes Dr. Julian Morgenstern,
"that among the ancient Canaanites and the early
* Exodus XII: 27.
** Leviticus II: 11; VI: 10.
127
agricultural Israelites, the custom existed of destroy-
ing the usually meager remains of the old crop before
the new crop could be used or even harvested. And
if this hypothesis be correct, we must see in the cere-
monies of the destruction of all leaven, of the fasting
before the Matzos-festival and of the eating of the
matzos themselves, the religious, sacramental rites by
which the last remains of the old crop were destroyed
as the necessary preparation for the cutting and eat-
ing of the new crop. All of the old crop was thus
burned except just enough to prepare the matzos for
the festival. "*
The later law, as given in Leviticus XXIII:5ff,
combines the pastoral and agricultural elements of
the feast. It reads: "In the first month, on the four-
teenth day of the month at dusk, is the Lord's pass-
over. And on the fifteenth day of the same month
is the feast of unleavened bread unto the Lord; seven
days shall ye eat unleavened bread". On the second
day of the feast, the barley harvest was ushered in
by bringing a sheaf of the new crop unto the priest.
"And he shall wave the sheaf before the Lord, to be
accepted for you.. .And ye shall eat neither bread,
nor parched corn, nor fresh ears, until this selfsame
day, until ye have brought the offering of your God."
From that day forty-nine days were counted, and the
fiftieth was observed as Shabuoth (Feast of Weeks) or
as Hag Habikkurim, the "feast of the first fruits".
(In the orthodox synagogues the seven weeks between
the first day of Pesah and Shabuoth are still known as
the season of S'firath Ho'omer, of "counting the sheaf".)
In the light of the association of the feast of Matzos
with that of Pesah, the eating of the matzos was re-in-
terpreted as a reminder of the hurried flight of the
* The American Journal of Theology, vol, XXI, p. 288.
128
Israelites from Egypt. Exodus XI I: 39 states: "And
they baked unleavened cakes of the dough which they
brought forth out of Egypt, for it was not leavened;
because they were thrust out of Egypt, and could not
tarry, neither had they prepared for themselves any
victual".
C. THE FEAST OF ISRAEL'S BIRTH.
It was the tradition of the Exodus that vitalized
the old Pesah and Matzos festivals, and welded them
into a distinctly Jewish institution, rich in ethical and
religious possibilities. The national consciousness
lovingly dwelt upon the fact that :
"When Israel came forth out of Egypt,
The house of Jacob from a people of strange
language,
Judah became His sanctuary,
Israel His dominion."*
The hour which marked the birth of Israel as a holy
nation, eloquently demonstrated to the religious mind
the love of God for Israel. Prophetic idealism trans-
formed this belief into a powerful lever of spiritual
progress. "Ye have seen what I did unto the Egyp-
tians", resounded the voice of God, " and how I bore you
on eagles' wings, and brought you unto Myself.
Now therefore, if ye will hearken unto My voice indeed
and keep My covenant, then ye shall be Mine own
treasure from among all peoples; for all the earth is
Mine; and ye shall be unto Me a kingdom of priests,
and a holy nation."** The belief in God's choice
of Israel, determined Israel's mission in the world.
The high privilege imposed great responsibility.
* Psalm CXIV: 1-2. ,
** Exodus XIX: 4-5.
As the people chosen by God, in accordance with His
plan of the universal salvation of mankind, Israel
must keep faith with God and be '*a covenant of the
people" and "a light of the nations:
To open the blind eyes,
To bring out the prisoners from the dungeon,
And them that sit in darkness out of the
prison-house".*
The conviction that Israel was delivered from its
low estate to become the deliverer of the nations from
moral and spiritual slavery, led to the comforting
Divine assurance :
"When thou passest through the waters, I will be
with thee,
And through the rivers, they shall not overflow
thee;
When thou walkest through the fire, thou shalt
not be burned,
Neither shall the flame kindle upon thee.
For I am the Lord thy God,
The Holy One of Israel, thy Savior;
I have given Egypt as thy ransom,
Ethiopia and Seba for thee.
Since thou art precious in My sight, and honor-
able.
And I have loved thee ;
Therefore will I give men for thee.
And peoples for thy life.
Fear not, for I am with thee."**
D. THE NATIONAL CELEBRATION.
(1) The Passover During the Second Temple.
As the feast of Israel's independence, the Passover
*Isaiah XLII: 6-7.
**IsaiahXLIII:2-5.
130
steadily grew in the hearts of the people. It gained
new power, when subsequent to the Deuteronomic re-
formation, under King Josiah (621 B.C.E.), the Passover
vsacrifices, like all other offerings, had to be brought to
the national sanctuary at Jerusalem. During the en-
tire period of the Second Temple the Passover celebration
served as a strong influence in the unification of Israel.
Josephus refers to the great alacrity with which the
Jewish people celebrated the Passover, and states that
on it "they are required to slay more sacrifices in
number that at any other festival". He also points
out that "an innumerable multitude came thither out
of the country, nay, from beyond its limits also, in
order to worship God". He estimates that one year,
shortly before the fall of the Temple, the number of
sacrifices reached 256,500, which, upon the allowance
of ten to each sacrifice, together with the considerable
number of foreigners and of Jews who were prevented
from partaking of the Passover on account of bodily
uncleanliness,* made the vast crowd that thronged
the holy city upward of 2,700,200.
(2) The Passover Sacrifice.**
For many days before the Passover, the people would
come from every village and hamlet to celebrate the
feast of unleavened bread in Jerusalem. By the four-
teenth of Nisan the houses were crowded with guests,
the open spaces were dotted with tents and the streets
filled with the joyous pilgrims. Beneath the merry-
making, ran an undercurrent of earnest haste, for the
great feast was close at hand. The houses were being
*Those that were prevented from performing their duty
on the 14th of Nisan were allowed to offer the Passover sacrifice
on the 14th of lyar. See Numbers IX: 9-14.
**According to the Mishnah Pesabim.
131
cleaned of leaven, and special ovens were being pre-
pared for the roasting of the paschal lambs.
Frequently in the midst of their labors, the people
would look up to the Temple mount, where on one of
the Temple galleries lay two sacrificial loaves, which
served as a signal to them. As long as the priests
allowed these loaves to remain, leavened bread could
still be kept in the houses. But soon one loaf was re-
moved, and then immediately afterwards the second
loaf was taken away. At that signal fires leaped up
all over the city. The last leaven was being burnt.
For seven days thereafter only unleavened bread
would be found in all the habitations of Israel.
Now the seventh hour of the day had passed and
the regular daily offering had already been brought
up. The time for the vsacrifice of the paschal offering
itself had come. Great throngs of people pressed a-
gainst the gates of the Temple, each man leading his
sacrificial lamb. Soon the gates were opened but only
one-third of the throng was admitted. As they poured
into the Temple courts, they beheld three rows of priests
extending across the sacred precinct. The first and
last rows carried silver basins, the intervening carried
basins of gold. The first man carried his lamb to the
altar where it was sacrificed. The blood was caught
in one of the basins and handed from priest to priest,
each one receiving the empty basin in return for the
filled one. Thus with very little delay, all the sacrifices
were completed. While these sacrifices were being
performed, the Levites chanted aloud the Hallel Psalms,
the people responding in unison. After the first group
of pilgrims completed its sacrifices, the second group
was admitted, and then the third. When all the sacri-
fices were over, the people went to their houses and
proceeded to roast the paschal lamb and make all pre-
132
parations for the great Seder service, which was to
take place in every home that evening.
E. THE FEAST OF FREEDOM.
During the centuries of Roman oppression, when
the Jewish people groaned under the crushing burden
of the Caesars, even as did their forefathers in Egypt,
the ancient Feast of Freedom was charged with new
vitality. Its annual recurrence came like a summons
to new life and to liberty, making each Israelite feel
as if he personally had shared in the Exodus. This
sentiment was fostered by the new ritual for the home
which replaced the Passover sacrifice after the Temple
and the altar had been destroyed. While the Seder
service was commemorative of the sacrificial rites at
the Temple (the roast bone representing the paschal
lamb, and the egg the additional festive offerings, the
Hagigah), it was essentially propagandist in nature.
The recital of the story of the Exodus was calculated
to awaken the national consciousness. It became a
duty to tell the young and to rehearse to one another
the tale of the deliverance from Egyptian bondage.
To dwell at length on it was considered praiseworthy.
During the Hadrianic persecution, we find Rabbi
Akiba, the moving spirit in Bar Cochba's heroic
struggle to regain the independence of the Jewish
people, together with other leaders in Israel, at B'nai
B 'rak, absorbed in the story of the Exodus all night,
looking to the fulfillment of the prophetic promise to
Israel :
As in the days of thy coming forth out of the
land of Eg>'pt
Will I show unto him marvelous things.*
* Micah VII, 15.
133
Commemorating the deliverance from Egyptian bond-
age ("Pesah Mitzrayim"), the Passover held out the
promise of the future redemption from Roman bondage
("Pesah L'osid"). Another belief, too, became current
that God's anointed (the Messiah) would appear on
the anniversary of Israel's liberation, to reestablish
the fallen tabernacle of Da\id. Several self-deluded
men, under the spell of this belief, proclaimed them-
selves as the long expected Messiahs. Thus in all
ages, the Passover proved to be a perennial source
of hope. Celebrating it, the Jewish people defied
their ever new Pharaohs and Caesars, declaring prayer-
fully: "This year we are slaves; next year may we be
free men". To souls crushed with anguish the "Z'man
Herusenu — the season of our liberation" held out the
promise of the coming day when all fetters of oppres-
sion would be broken, when the clouds of religious big-
otry and racial prejudice and hatred would be dispell-
ed by the dawning light of God's truth, and when
Israel's dormant powers would awaken to new life
and blossom forth in renewed glory.
THE ETHICAL SIGNIFICANCE OF THE PASSOVER.
Israel's experience was unique from the first when
it departed from Egypt. Again and again races ha\'e
been subjugated, reduced to slavery or villenage; but
does history know of another horde of slaves that re-
covered itself, regained freedom, reestablished its own
civilization, its own government? It is eminently
proper, therefore, that in the prophetic as well as the
Rabbinic cycle of ideas the Exodus from Egypt should
occupy a prominent place. Its importance had been
recognized still earlier, in the code, the Torah. The
most exalted moral statutes concerning the treat-
ment of strangers are connected with the Exodus, and
134
are, from a psychologic point of view, impressively
inculcated by means of the reminder: "Ye know the
heart of the stranger! "* It is remarkable how even the
law of the Sabbath rest, at first sight unconnected with
the story of Israel 's slavery and redemption, is brought
into relation with and illuminated by it. The fourth
commandment in the second version of the Ten Com-
mandments, in Deuteronomy, disregards the dogmatic
reason attached to the first ("for in six days the Lord
made" etc).** It emphasizes the ethical motive, that the
manservant and the maid-servant should be granted a
day of rest, and employs the memory of the Egyptian
experience to urge consideration for subordinates.
TM& rnethod, characteristic of the Bible and still more
o6fiie J^bbts, of establishing a connection between the
np^t important moral laws and the history of Israel
in Egypt, at the same time illustrates how nations
should draw instruction from their fortunes.
The Prophets and Psalmists employ the great
Ifetolrcal event to give reality chiefly to the religious
idea of God's providence and grace. The Rabbis,
finally, deduce from it the two fundamental elements
of man's ethical educaton: the notion of liberty and
the notion of man's ethical task.
Political and even civil freedom was lost. The
Roman Pharaohs, if they did not exact labor, the
more despotically exacted property and blood, and
aimed at the annihilation of ideal possessions — the Law,
its study, and its execution. Yet the notion of liberty,
inner moral and spiritual liberty, cherished as a pure,
exalted ideal, possible only under and through the Law,
was associated with the memory of the redemption
* Exodus XXIII: 9.
** Exodus XX: 11.
from Egyptian slavery, and this memory in turn was
connected with symbolic practices accompanying every
act, pleasure, and celebration.
Moritz Lazarus,
The Ethics ci Judaism, Part 1, p. 231-2 and 29.
MOSES AND THE TABLES OK THE LAW
136
**How small Sinai appears when Moses stands
upon It! This mountain is only the pedestal for
the feet of the man whose head reaches up to the
heavens, where he speaks with God."
The artistic spirit was directed by Moses, "as
by his Egyptian compatriots, to colossal and in-
destructible undertakings. He built human pyramids,
carved human obelisks ; he took a poor shepherd family
and created a nation from it — a great eternal, holy
people; a people of God, destined to outlive the
centuries, ar.d to serve as pattern to all other na-
tions, even as a prototype to the whole of mankind.
He created Israel," . . . a people that has "fought and
suffered on ever\- battlefield of human thought."
Heinrich Heine
To lead into freedom a people long crushed by
tyranny; to discipline and order such a mighty host;
to harden them into fighting men, before whom warlike
tribes quailed and walled cities went down ; to repress
discontent and jealousy and mutiny; to combat re-
actions and reversions; to turn the quick, fierce flame of
enthusiasm to the service of a steady purpose, require
some towering character — a character blending in
highest expression the qualities of politician, patriot,
philosopher, and statesman — the union of the wisdom of
the Egyptians with the unselfish devotion of the
meekest of men.
The striking differences between Egyptian and Hebrew
polity are not of form but of essence. The tendency of the
one is to subordination and oppression ; of the other, to
individual freedom. Strangest of recorded birth! From
W
the strongest and most splendid despotism of antiquity
comes the freest republic. From between the paws of
the rock-hewn Sphinx rises the genius of human liberty,
and the trumpets of the Exodus throb with the defiant
proclamation of the rights of man ... In the character-
istics of the Mosaic institutions, as in the fragments
of a Colossus, we may read the greatness of the mind
whose impress they bear — of a mind in advance of its
surroundings, in advance of its age; of one of those star
souls that dwindle not with distance, but, glowing with
the radiance of essential truth, hold their light while in-
stitutions and languages and creeds change and pass.
Leader and servant of men! Law-giver and bene-
factor ! Toiler towards the Promised Land seen only by
the eye of faith! Type of the high souls who in every
age have given to earth its heroes and its martyrs,
whose deeds are the precious possession of the race,
whose memories are its sacred heritage! With whom
among the founders of Empire shall we compare him?
To dispute about the inspiration of such a man were
to dispute about words. From the depths of the Un-
seen such characters must draw their strength; from
fountains that flow only for the pure in heart must
come their wivsdom. Of something more real than
matter, of something higher than the stars, of a light
that will endure when suns are dead and dark, of a
purpose of which the physical universe is but a passing
phase, such lives tell.
Henry George, Lecture on Moses, 1884
J38
A. TIME OF THE FEAST.
Though the Bible calls for the observance of Passover
for se\'en days, the changing conditions of Jewish
life before the fall of Jerusalem (70 C.E.) produced
an eighth day of the Feast. As the calendar was not
yet established, the Sanhedrin, exercising its religious
authority, proclaimed each New Moon ("Rosh Ho-
desh"), and thereby regulated the dates of the festivals.
However, its decisions were not alwa>'s conveyed to
the distant Jewish settlements in time to celebrate the
holy days at the right season. To obviate this difficulty,
the Jewish communities, outside of Palestine, added
an extra day to each festival. When a permanent
calendar was finally framed by Hillel II, in 360 C.E.,
and the dates of the holy days were no longer in doubt,
the Rabbis of Babylonia wished to drop the second
day of festivals, but they were advised by the
Palestinian authorities not to break an established
custom. Reform Judaism, recognizing that this custom
causes needless hardship to Jewish people, in com-
mercial and industrial centers, abolished the second
day of festivals. Accordingly reform Jews, follow-
ing the biblical law, keep Passover seven days, be-
ginning on the eve of the 15th and ending on the
21st of Nisan. The first and last days are holy days
on which divine services are held in the synagogues.
The intervening days, known as "Hoi Hamoed"are
half-holy davs.
139
B. MATZO-BAKING.
With the cessation of the sacrificial cult the ori-
ginal distinction between the feast of Pesah and that
of Matzos disappeared to all practical purposes. The
prominent feature of the feast came to be the eating
of matzo. "The eating of matzo during Passover,
unlike the prohibition against eating hometz, is not
imperative; it is a voluntary act ('r'shus'). That
is, a Jew may abstain from eating both hometz and
matzo, except on the first eve, when the eating of
matzo is obligatory ('hovoh')". Matzo may be made
of flour of wheat, barley, spelt, oats, or rye. Special
care must be exercised in kneading and baking to
prevent the fermentation of the dough. ''In the early
centuries matzo-baking was done by the wife daily,
for the household use. In the middle ages prepara-
tions were made to bake matzos thirty days before
Passover, except the Matzo Sh'miroh ('observance
Matzo', prepared with special care for use on the Pass-
over eve by men of extreme piety), which was baked
in the afternoon of the 14th of Nisan, at a time when
the Passover lamb was formerly sacrificed. Still
later, when the community had a communal oven,
it was incumbent on the lord of the house to super-
intend the matzo-baking for his family. . . . About
1875 matzo-baking machinery was invented in Eng-
land, and soon after introduced into America", where
it became an important industry. To keep the matzo
from rising and swelling in baking, it was perforated
after being rolled into shape, by means of a 'reidel',
or wheel provided with sharp teeth and attached
to a handle. "The perforator, usually a youth, would
run his reidel through the matzo in lines crossed at
right angles and about one inch apart. The matzo-
machine has an automatic perforator that makes
lines at intervals of a half inch."*
C. REMOVING THE LEAVEN.
While the law regarding unleavened bread is simple,
the prohibitions of the use of leaven, or hometz,
during the Pesah week, grew exceedingly complex.
Rabbinical law forbids not only the eating of leavened
bread but also the derivation of any benefit from it.
Every trace of leaven has to be removed be-
fore the feast sets in. Hence there arose the quaint
ceremony of "b'dikas hometz — searching for leaven",
still observed by orthodox Jews. On the eve of
the 14th of Nisan, i.e. on the night before Passover ev^e,
after the evening service, the head of the house de-
posits crumbs of bread in conspicuous places, on window
sills or open shelves, and, taking a wooden spoon in
one hand and a few feathers in the other, begins the
naive "search for leaven". The children enjoy the
privilege of following him with a lighted taper. Bless-
ing God for the command of removing the leaven, he
proceeds, in strict silence, to sweep the crumbs into
the wooden spoon with the feathers. When the task
is done, he makes this solemn declaration, in Aramaic:
"All manner of leaven that is in my possession, which
I have not seen or removed, shall be as naught, and
accounted as the dust of the earth". He then ties
the spoon, feathers and leaven in one bundle and de-
posits it in a safe place. The following morning, after
breakfast, he proceeds to burn the bundle of hometz. This
ceremony^ known as "bi'ur hometz — destruction of the
leaven", is preceded by a declaration, similar to that
*J. D. Eisenstein art. "Mazza" in the Jewish Encyclo-
pedia, vol. VIII, pp. 393-396.
141
made on the night before, disclaiming responsibiHty for
any leaven that may still be found on the premises.
The Jewish mystics read a higher meaning into this
as into all other ceremonies. Regarding hometz as
the symbol of sordidness and corruption, they beheld
in the ceremony of its removal a summons to man to
destroy the evil of his heart.
It is also customary among orthodox Jews to put
away, for the period of the feast, all dishes and kitchen
utensils that are used for the hometz, and to replace
them with new ones or with such as are especially
kept for Pesah. Some vessels are retained for the
holiday after undergoing the process of "kashering",
i.e. of being made fit for Passover use: glass-ware and
porcelain are dipped into boiling water, and iron vessels
are passed through fire and made hot.
Reform Judaism does not consider these practices
essential to the proper observance of the Passover.
)42
durbtbalfi( of t!ti}t Ancient $a£(£(ober
A. THE SAMARITAN PASSOVER.
The observance of the Passover by the Samaritan
sect, native to Samaria, the central region of Palestine,
casts much light upon this institution in biblical times.
James A. Montgomery gives this interesting outline
of the function :
"The solemnity is a veritable Haj, or pilgrim feast.
The whole community proceeds to the place of sacrifice
on Mount Gerizim, allowing abundance of time for
the preparations. The tents are pitched, and all
eagerly await the appointed hour, which occurs at
sunset, — for so the Samaritans interpret the phrase
'between the evenings'.* A number of lambs have been
carefully selected from those born in the preceding
Tishri, and of these so many as will suffice for the wor-
shippers are destined for the sacrifice, generally from
five to seven, although others are at hand in case anyone
of them is ritually unfit. Some hours before the sacrifice
two fires are started in the trenches; in one of them
a caldron is heated for boiling the water necessary to
fleece the lambs, in the other a mass of fuel is kindled
to make the oven for roasting the lambs. All these
preparations are in the hands of young men,**
who sometimes are clad in blue robes. Coincident
with the starting of the fire, the service begins and
*ExodusXII:6.
**Cf. Exodus XXIV: 5.
143
this is kept up until the lambs are put into the oven;
it consists in the reading of the Passover lections from
Exodus, and ancient Passover hymns. A certain
number of representative men render the antiphons.
In the service all turn toward the Kibla, the top of
Gerizim. At sunset the sacrifice takes place, not on
an altar but in a ditch; the throats of the lambs are
deftly cut by a young man, not by the priest. The
ritual inspection then takes place, the sinews of the
legs are withdrawn,* the offal removed, and the lambs
fleeced by aid of the hot water. The lambs are then
spitted with a long stick run through their length,
and are conveyed to the heated oven, over which they
are laid, the spits protruding on either side, while above
them is laid a thick covering of turf to seal the oven.
The process of roasting takes three or four hours,
during which time the w^orshipers may rest, the service
being mostly intermitted. When it is deemed the
proper time, the lambs are withdrawn, and present
a blackened and repulsive aspect. A short service
then ensues, the congregation now appearing with
their loins girt up and their staves in their hands,**
and when the service is over, veritably 'eat in haste',
for they fall ravenously upon the coal-like pieces of
flesh, devouring it and taking plattersfuL to the women
and children, who remain in the tents. When all
the flesh is consumed, the bones, scraps, wool, are
carefully gathered up, and thrown into the still smol-
dering fire, until all is consumed, 'so that none of it re-
main till the morrow'. After the meal ablutions take
place, and the ceremony is concluded with further
prayers and chants. According to the prescriptions
of Numbers IX, the 'Second Passover' is allowed.
*Genesis XXXII: 32.
**ExodusXII: 11.
144
"In close connection with the Passover is the feast
of Unleaven, or Massot, which is reckoned as the second
sacred feast, being distinguished from the Passover,
although coincident with it, according to the language
of the Law. On the 13th of the month a careful
search is made for all leaven, which is scrupulously
removed, and from the 14th day till the 21st no leaven
may be eaten. The 21st is the great day of this
feast, and on it they make pilgrimage to Gerizim,
reading through the book of Deuteronomy on the way
and at the village Makkada, where they finally halt."
The Samaritans, pp. 38-40.
B. THE PASSOVER AS OBSER^^D BY THE FALASHAS.
The Jews of Abyssinia, known among their neighbors
as Falashas, according to Dr. Jacques Faitlovitch,
who has visited them and has pleaded their cause
before the Jews of Europe and America, celebrate th'^
Passover ''for seven days, and during this time they
eat only unleavened bread and do not drink any fer-
mented drinks. Several days before the feast, the
homes are carefully cleaned, all articles of clothing
are properly washed, and all vessels and utensils
thoroughly scoured and cleaned like new. Three
days before Passover, they stop eating leavened bread
and take nothing but dried peas and beans, and on
the eve of Passover they abstain from all food until
after the sacrifice of the paschal lamb. On this day,
a little before the setting of the sun, all assemble in
the court of the synagogue, and in the name of the
entire community, the sacrificer offers the paschal
lamb upon the altar. The ceremony is observed with
great pomp; the ritual prescribed in the Bible for this
sacrifice is followed punctiliously, and after the sacri-
fice is slaughtered and roasted, the meat is eaten with
unleavened bread by the priestly assistants. It is
in this manner that the festival is inaugurated. On
the following days they assemble in the Mesgid (' the
place of prayer') at fixed hours, observing a special
ritual and reciting various prayers and biblical texts
having reference to the Exodus of the Israelites from
Egypt."
American Jewish Year Book, 5681. p. 89.
14t
^^j^SA^S^iM:
$as(fi(ober anb Cf)rts(tenI)iom
A. PASSOVER AND EASTER.
The Jewish Passover, in modified form, became the
leading festival of the Christian Church. The Eng-
lish name Easter "is derived fromEostreor Ostara, the
Anglo-Saxon goddess of Spring, to whom the month an-
swering to our April and called Eostre-monath, was ded-
icated. This month, Bede says, was the same as the
mensis paschalis 'when the old festival was observed
with the gladness of a new solemnity' ". In other Eu-
ropean languages the name of the festival is derived
through the medium of Latin and Greek from the He-
brew pesah. The early Christians continued to observe
the Jewish festivals, but invested them with new mean-
ings. Thus the Passover, with the new conception add-
ed to it of Christ as the true Paschal Lamb and the first
fruits from the dead, continued to be observed, and be-
came the Christian Easter,* However, it is incorrect to
speak of Pesah as the Jewish Easter, for while Pesah
celebrates the deliverance of Israel from slavery,
Easter commemorates the death and the legendary
resurrection of the Christ.
The Seder, too, has exerted great influence upon
Christianity. In his book on Jewish Contributions to
Civilization, p.91, Joseph Jacobs writes: "The central
♦ See the article on Easter in the Encyclopedia Britannica,
Xlth edition, vol. VIII,pp. 828-829.
147
function of the Church serv^ice, the Mass, (or in Pro-
testant Churches, the Communion) , derives its 'elements'
in the last resort, from the wine and unleavened bread
used at the home service of the Passover; and Bickel
(in "The Lord's Supper and the Passover Ritual")
has shown that the original ritual of the Mass is de-
rived from that of the Seder service."
B. PASSOVER AND PREJUDICE.
By a strange irony of fate the Passover season, the
Spring-time of nature and of freedom, became the signal
for the most furious attacks upon the Jews by their
Christian neighbors. Unacquainted with Jewish cus-
toms and beliefs, many of them maintained an antago-
nistic and distrustful attitude toward the Jews. Any
malicious superstition about Jewish rites found open
ears among the ignorant rabble. Hence the care
taken in preparing the matzos, and the use of red wine
in the Seder service became fruitful sources of wild
speculation. These things rendered the coming of
the Passover a time of dread and anguish for the Jewish
people.
C. BLOOD ACCUSATION.
The distinguished Frenchman, Anatole Leroy
Beaulieu, writes feelingly about "that senseless charge
which, for centuries, has cost the lives of so many
Israelites in every country, although at no time has
it been possible to fasten the slightest guilt upon a
single Jew.
"In Russia, Poland, Roumania, Bohemia and Hungary,
the common people believe that the Jews need Christian
blood for the preparation of their unleavened bread,
the Passover matzos. In the villages, even in the cities
in Eastern Europe, where beneath a thin veneer of
148
modern culture, so often are found the ideas and beliefs
of the Middle Ages, the peasant and the laborer have
no doubt that the Jews require the blood taken from
Christian veins in order to celebrate their Passover.
He does not know, this Magyar peasant or Russian
moujik, that, according to the testimony of Tertullian
and of Minucius Felix, the same absurd and odious
charge was brought against the early Christians by the
pagans, who, in their malicious thirst for damaging in-
formation, no doubt mistook for a real sacrifice the mys-
tical immolation of the Lamb of the Eucharist. No
sooner has a Christian child disappeared, no sooner have
the police discovered the corpse of a young boy or girl
in the river or in the town-moat, than the public voice
accuses the knife of the 'schaechter', the Jewish
butcher, even though the body may not bear a single
mark of violence. This is so well known that murderers
have been seen dragging the bodies of their victims
through the alleys of the Jewish quarters, confident,
thereby, to divert the suspicion and fury of the crowd."
Israel among the Nations, pp. 36-7,
See also Prof. H. L. Strack's article on
Blood Accusation in the Jewish Ency-
clopedia, vol. II, pp. 260 fT.
D. CHRISTIAN PROTESTS.
Though we live in the bright sunlight of liberty,
many of our brethren still dwell in lands of darkness
and are still made victims of malice and hatred. The
blood libel has been frequently employed against them
by their enemies as a means of inciting the ignorant
mobs to riots and pogroms. During the notorious
Beilis trial, in 1912, the leading British authors,
editors, scientists, statesmen and heads of all the Chris-
tian denominations issued the following statement :
"We desire to associate ourselves with the protests
signed in Russia, France, and Germany by leading
Christian Theologians, Men of Letters, Scientists,
Politicians, and others against the attempt made in
the City of Kieff to revive the hideous charge of Ritual
Murder — known as the * Blood accusation ' — against
Judaism and the Jewish people.
"The question is one of humanity, civilization, and
truth. The 'blood accusation' is a relic of the days
of witchcraft and 'black magic', a cruel and utterly
baseless libel on Judaism, an insult to the Western
culture, and a dishonor to the Churches in whose name
it has been falsely formulated by ignorant fanatics.
Religious minorities other than the Jews, such as the
early Christians, the Quakers, and Christian Missionaries
in China, have been victimized by it. It has been
denounced by the best men of all ages and creeds.
The Popes, the founders of the Reformation, the
Khaliff of Islam, statesmen of every country, together
with all the great seats of learning in Europe, have
publicly repudiated it."
iieform STubaisJm anb ^a£(£(ober
One thing to me is clear: namely, the urgent present
duty of all Liberal Jews to observe the Passover. And
when I say "to observe" it, I mean to observe it proper-
ly with its ancient symbolism and its ancient forms.
This means that Liberal Jews must (a) observ^e the- first
and seventh day of Passover as days of "rest" and wor-
ship ; (b) observe the old ceremonial whereby for seven
days unleavened bread is eaten at meals. It is also emi-
nently desirable to retain in some modified form the
domestic service upon the first night of the festival. . .
The Passover celebrates the beginning of the self-
consciousness of Israel ; the setting forth of Israel upon
its mission. . .It is the festival which commemorates
the giving of a charge, the founding of a mission, the
institution of a brotherhood, which were intended to
spread the knowledge of God throughout the world.
Again, the Passover is the festival of liberty — liberty
in political life, liberty in moral life, liberty in religious
life. How immense the range!
But what is Liberty? It is freedom through law.
Passover leads on to Pentecost, the festival which cele-
brates the giving of the Law.
Claude Alontefiore, Outlines of Liberal Judaism, p. 254-6.
151
Israel's journev.
Long must be thy journey, O Israel, jubilee-
crowned, long must it still continue! But wearied,
wearied thou wilt never be! Still in thy native
strength dost thou stand, O incomparable one! Still
does the youthful blood flow lustily in thy veins!
Still awaitest thou with the glowing ardor of battle,
the countless hosts thou wilt in the end marshal for
thy God. Nor, having marked the path which thou
hast trod, can we ever doubt thy signal victory at
last. Rejoice, then, in thy natal feast, O Israel,
and take from us anew our solemn vows to cling
unto thee with undying love and faith for ever!
David Einhorn, Sinai, vol. 1.
FREEDOM.
The high aim sanctified by time and by Judaism
is, that all men be free, all recognize God, all employ
their spiritual and material powers with full and free
desire, so that a throne be built for truth and justice
on this earth, a throne which shall adorn the lowliest
hut as well as the most glorious palace.
Samuel Hirsch, The Reform Movement
in Judaism, by David Philipson, p. 487.
Freedom is the indispensable condition of goodness'
virtue, purity and holiness. . .Take away freedom from
human nature and whatever remains of it is an anomaly,
some nameless thing of human form and animal in-
difference. "Wisdom and cognition", of which the prophet
speaks as "the stability of thy times and the fort of
thy salvation", are the golden fruits of the free reason,
the free-willed man only ; they ripen not in the dark and
dismal dungeon of the enslaved soul.
Isaac Mayer Wise, Sermons by American
Rabbis, 1896, p. 181.
152
THE SEASON OF JOY.
However burdensome the Passover minutiae, espe-
cially in regard to the prohibition of leaven, became
to the Jewish houshold, the predominant feature was
always an exuberance of joy. In the darkest days of
medievalism the synagogue and home resounded with
song and thanksgiving, and the young imbibed the joy
and comfort of their elders through the beautiful
symbols of the feast and the richly adorned tale of the
deliverance (the Haggadah). The Passover feast with
its "night of divine watching" endowed the Jew ever
anew with endurance during the dark night of medieval
tyranny, and with faith in "the Keeper of Israel who
slumbereth not nor sleepeth". Moreover, as the spring-
tide of nature fills each creature with joy and hope, so
Israel's feast of redemption promises the great day of
liberty to those who still chafe under the yoke of oppres-
sion. The modern Jew is beginning to see in the reawak-
ening of his religious and social life in western lands the
token of the future liberation of all mankind. The Pass-
over feast brings him the clear and hopeful message of
freedom for humanity from all bondage of body and of
spirit.
Kaufman Kohler, Jewish Theology, p. •462,
THE SECRET OF THE FEAST.
The great redemption holds us with its fascination,
but only to bid our hearts go out to all the histor\^ of our
race. This people "saved of the Lord with an everlast-
ing salvation" — this people that gave the world Moses
and the Prophets and the Saints, that has lived and
died for God's truth — this people, we say, is ours.
We are the sharers of its glories and its humiliations,
the heirs to its divine promise and its sublime ideals.
This people, we say moreover, began its life with a
|53
protest against wrong. It has lived its life protesting
against wrong. And it has done so by moral force alone.
Inherently weak, it has been made mighty by its cause,
so that "no weapon formed against it has prospered"
— neither persecution nor calumny, neither the sword
nor the stake, neither the world's enticements nor the
persuasive arts of an alien priesthood. Powerful
nations have tried to destroy it; but they have perished,
while their would-be victim has lived on. We who
seemed "appointed to die" are the living history of the
dead nations; for their annals are written with pen of
iron upon the sacred soul of our race. 'This", we cry,
"is the finger of God". A people is not thus won-
drously preserved to live aimlessly. Still is God's
mighty arm outstretched. "As in the days of our coming
forth out of the land of Egypt God will show us marvel-
ous things".
Morris Joseph, The Message of Judaism, pp. 101-2.
KS4
HAMBURC;
;iZTH CENTURY
^onv'D^
13TH CfiNTURY!
13THCENTURV;
i:i)E J^aggabaf)
A. THE GROWTH OF ITS LITERATURE.
HE Haggadah, like the feast which it
celebrates, is the slow growth of cen-
turies, re-echoing battle-cries of Israel's
heroic struggle for life and for freedom.
Its oldest stratum consists of the Hallel*
wherein triumphal songs, celebrating
the deliverance from Egypt, mingle
with supplications for Israel 's future well-being. These
were intoned, at the Temple of Jerusalem, by the
Levitical choirs, during the preparation of the paschal
sacrifices and were subsequently sung at the table after
the festive family meal. Of high antiquity, too, are
the blessings over the wine, the Kiddush, the four ques-
tions and their answers, based on Deuteronomy XXVI :
5-9. During the century that followed the destruction
of the Temple (in the year 70 C.E.), important addi-
tions were made to the Haggadah, including the homily
of Rabban Gamaliel, the composite prayer of Rabbi
Tarfon and Rabbi Akiba asking for the reestablish-
ment of the sacrificial service, the complete grace
after the meal and the Birkas Hashir.**
* Psalm CXIII-CXVIII and CXXXX'I.
**Taken to be the Yehalelucho or the Nishmas.
sa^im X.
155
See Pe-
:i5«o
As the struggle against the Roman Pharaohs grew
in intensity, the Jewish people welcomed into the
Haggadah the mathematical disquisitions of the Rab-
bis Jose the Gallilean, Eliezer and Akiba regarding the
number of plagues that were visited upon Egypt. As
a protest against their revilers and tormentors, they
also embodied into the Pesah ritual the biblical im-
precations against the heathens that know not God
and devour Jacob and lay waste his habitation.*
The character of the Haggadah was further affected
by the theological ideas which Judaism was called upon
to combat. An echo of its conflict with early Chris-
tianity is found in the strong emphasis laid in the Hag-
gadah on the fact that Israel 's deliverance was effected
by God in person, without the aid of intermediaries.
The further struggle of Judaism against Karaism left a
marked impress upon the very structure of the book.
On the theory that he who dwells at length on the story
of the Passover is praiseworthy, it became customary to
include in the Haggadah, passages from the early Mid-
rashic and the Talmudic writings, dealing with the Exo-
dus. In the eighth century, when the Karaitic sect, in
its opposition to Rabbinism, excluded these and other
passages from the ritual, the masters of the Baby-
lonian academies (the Geonim) took steps to standard-
ize the homiletical sections of the Haggadah. While
*Psalm LXXIX: 6-7; LXIX: 26 and Lamentations III: 66.
156
the service retained its elasticity for several more genef-
ations (as evidenced from Saadia Gaon's and Mai-
monides' Haggadahs*) the text as drawn up by Rav
Amram (about 850 C.E.)was adopted by Spanish
Jewry and became the standard for all Israel.
The subsequent additions to the Haggadah consist
of its poetic numbers. When the Haggadah began to
circulate in separate book form (in the 13th century),
it was enriched by Joseph Tov Elem's poem "Hasal
Siddur Pesah" (The Order of the Pesah Service is
Complete), Jannai's "\^ay'hi Ba-hatzi Hallay'lo"
(And it Came to Pass at Midnight), and Eliezer Ha-
Kalir's "Ya-Amartem Zevah Pesah" (And Ye Shall
Say: This is the Passover Sacrifice), compositions orig-
inally written for other purposes. In the fifteenth
century the two anonymous ditties "Addir Hu" and
" Ki Lo Noeh" were added. About the same time the
folk-songs "Eiiod Mi Yodea"and ''Had Gadyo" be-
came part of the service, largely under German in-
fluence. The Sephardim have refused to admit them
into their ritual. The cumulative effect of the varied
literature of the Haggadah, of "the curious medley of
legends and songs "and prayers, captivated the hearts of
many generations of our people and filled them with a
sense of special privilege of being part of Israel, the
champion of God and of liberty.
B. REFORM JUDAISM AND THE HAGGADAH.
It was but natural for reform Judaism, which found
itself at variance with a number of passages in the
Haggadah, to construct a ritual for Pesah eve in keeping
with its religious principles. Among the German at-
tempts, in this direction, are Leopold Stein's ritual
(1841), David Einhorn's (in his Gebetbuch "Olas To-
mid". 1858) and S. Maybaum's(1893). An English Hag-
* See A. L. Frumkin's Siddur Rav Amram, p. 213 ff, and
Mishneh Torah, Z'manim, Appendix to Hilchos yometz u-Matzo.
157
gadah by H.M. Bien, misnamed "Easter Eve'*, appeared
in 1886. Thefirstedition of the Union Prayerbook(1892)
contained a ritual for the Seder, based on Leopold
Stein's German work. After its elimination from the
subsequent editions of the Union Prayerbook, it was pub-
lished by its author, I. S. Moses, in separate book form.
In 1908, the Central Conference of American Rabbis
issued the Union Haggadah. The work was executed in
a modern spirit, no longer regarding ** rites and symbols
with the awe that vested them with mystic meaning, or
supernatural sanction", but treating them rather as"po-
tent object-lessons of great events and of sublime prin-
ciples hallowed and intensified in meaning by ages of
devout usage". Among the poetic additions to the
Haggadah were Leopold Stein's " The Festive Cup " and
Jannai's poem "V'ay'hi Ba-hatzi Hallay'lo" both trans-
lated by Rabbi Henry Berkowitz, and Rabbi G. Gott-
heil 's hymn ''God of Might." The volume also contain-
ed the familiar Passover music, as edited by the Society
of American Cantors, and the setting for "The Festive
Cup", composed by the Rev. William Lowenberg.
The aim of the present edition of the Union Hag-
gadah is stated in the introduction. The Commit-
tee on Revision reedited both the Hebrew and the
English texts of the Union Haggadah and added the
following musical numbers: "The Springtide of the
Year" by Alice Lucas with the traditional music, as
published in the Union Hymnal; "To Thee Above"
by James K. Gutheim, with music specially written
for it by Hugo Brandt; the traditional "Kiddush"
melody with an accompaniment supplied by Rabbi
Jacob Singer; traditional settings for Psalms CXHI
and CXIV, arranged by D. M. Davis, and the Seph-
ardic Hallel (Psalm CXVH) from F. L. Cohen's "Voice
of Prayer and Praise"; a variation of the "Addir Hu"
158
melody for Psalm CXVIII: 1-4; F. Halevy's set-
tings for the responses "Zeh Hayyom" and "Hodu
Ladonoi"; and S. Naumbourg's "Ono Adonoi";also
Alois Kaiser's music for "An Only Kid", from Rabbi
William Rosenau 's "Seder Haggadah " ; and" America '.
In addition the committee prepared a new Ap-
pendix. With the original Committee the present
Committee on Revision may lay claim to hav-
ing been guided by "reverent devotion to the sancti-
fying force of tradition and a due recognition of its
supreme value as a bond of union", in its endeavor to
present for men and women of to-day a Haggadah,
modern in spirit and social outlook.
C. ILLUMINATED HAGGADAHS.
As the principal ritual work for the home, the Hag-
gadah has enjoyed great popularity. Hundreds of
learned scholars delighted to comment on its content,
and innumerable scribes to copy and illuminate its
text. Since the introduction of printing, the Haggadah
has appeared in more than a thousand editions. Of
the twenty-five known illuminated manuscript Hag-
gadahs, the Sarajevo manuscript deserves special
mention.* Israel Abrahams writes** that "the
Sarajevo book must remain supreme as an introduction
to Jewish art, so long as it continues to be the only
completely reproduced Hebrew illuminated man-
uscript of the Middle Ages." The still unpublished
Crawford Haggadah (now in the Rylands Library, Man-
chester) rivals the Sarajevo manuscript in point of age
and of artistic excellence. "The beauty of the Craw-
ford Haggadah consists just in the text, in the beautiful
* It was published by Mueller and Von Schlossar, 1898, and
by Stassof and Guenzberg, 1905.
** By-Paths in Hebraic Bookland, pp. 91-96.
159
margins, full of spirited grotesques and arabesques,
no doubt (like the Sarajevo manuscript itself) produced
in Spain under strong North French influence."* In the
Sarajevo Haggadah "we have, in the full page drawings,
depicted the history of Israel from the days of the Crea-
tion, the patriarchal story, Joseph in Egypt, thecomingof
Moses, the Egyptian plagues, the Exodus, the revelation,
the temple that is yet to be.". . . It is noteworthy that
in the revelation picture no attempt is made to depict
the Deity. "Into Moses' ear a horn conveys the in-
spired message; but the artist does not introduce God.
. . . Certainly the drawings, sadly though they lack
proportion, are realistic. Especially is this true of the por-
trayal of Lot 's wife transformed into a pillar of salt. Dis-
proportionate in size, for she is taller than Sodom's
loftiest pinnacles, yet the artist has succeeded in sug-
gesting the gradual stiffening of her figure: we see
her becoming rigid before our eyes."
Rachel Vishnitzer points out the French Gothic style
in the illustrations of the "Two Medieval Haggadahs"
of the British Museum.** The one with the fleur-de-
lis*** exhibits a rich store of fanciful decorated forms.
"There are lions, dogs, peacocks, salamanders, ser-
pents, herons, griffins, hares and so on. Acorns, pome-
granates and acanthus-leaves appear with the Gothic
ivy-leaf as the prominent floral ornaments ; then we can
admire on the margins of the fine vellum sheets amus-
ing fights between beasts, hare-hunting, little domestic
scenes, caricatures of monks and various grotesque
subjects agreeable to the taste of the time, executed with
delightful finesse of design and coloring. It is very in-
* Mueller and V'on Schlossar describe twenty other extant
illustrated manuscripts in their above-named book.
**The Jewish Guardian, April 22, 1921.
***Brit. Mus. Add. 14,761.
160
teresting, moreover, to observe the skillful master of
this unparalleled decoration, when he paints the human
form and to see how helpless he becomes then."
"The second Haggadah* is quite different in concep-
tion and in the execution of the paintings. We recog-
nize there an honest attempt at faithfully representing
nature and of graphic interpretation of scenes from
Bible history. The paintings are in keeping with the
text of Exodus. Moses at the burning bush, his
miracles, the plagues of Egypt, the Exodus from Egypt
by the Israelites — all the stages of the story — are mi-
nutely depicted."
One of the Haggadahs in the Germanic museum at
Nuremberg is especially noteworthy for illustrations of
domestic scenes relating to the Seder service. "The
fifteenth century Haggadah in the Bibliotheque Nation-
ale has initials and domestic and historic scenes ; while
an elaborate manuscript in the possession of Baron
Edmond de Rothschild has highly original domestic
and biblical scenes executed in quatrocento style."**
Since the introduction of printing, about two hundred
illustrated editions of the Haggadah have made their
appearance. Their styles are for the most part de-
termined by the Prague edition of 1526, of the Mantua
edition of 1560, and of the Venice edition of 1599.
Though they display a "distinct tendency toward
monotony", some of them are not without charm.
The first edition of the Union Haggadah sought "an
artistic expression for the Passover sentiment which
shall reflect the present era". To this end it reproduced
Moritz D. Oppenheim's "Seder Eve", the picture
* Or. 1,404 Brit. Mus., exhibiting much similarity with
Lord Crawford's manuscript.
** Joseph Jacobs, Jewish Encyclopedia, Vol. Vl7p. 144.
161
of Moses Ezekiel's statue ''Religious Liberty" and
the "Seder Dish" from Rosenau's "Jewish Cer-
emonial Institutions". It was also provided with pen-
and-ink decorations and with pictures of two reliefs
by Miss Katherine M. Cohen. The present edition
has retained the three first-mentioned pictures, and
has added G. Dore's "The Exodus" and the masterly
relief of Moses and the Table of the Law, from an Itali-
an Synagogue, dated 1671, reproduced in the Jewish
Encyclopedia, vol. XI, p. 663. The book has been fur-
ther enriched by the decorative frontispiece, borders
and lettering specially prepared for it by Mr. Isadore
Lipton. He has utilized authentic material from the
Egyptian monuments and from ancient Jewish life, for
the purpose of making real to our generation the ever
fresh story of our deliverance. In his way, he sought
to accomplish for the twentieth century what the un-
known illustrators of the Sarajevo, the Crawford, the
Prague and the Mantua Haggadahs accomplished for
their times.
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162
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