12th Annual National Rainbow Seder: Sharing Our Journey by Edlavitch DCJCC

GLOE – THE KURLANDER PROGRAM FOR GLBTQ OUTREACH & ENGAGEMENT AT THE EDLAVITCH DCJCC PRESENTS

12TH ANNUAL NATIONAL RAINBOW SEDER: SHARING OUR JOURNEY APRIL 14, 2019

Co-presented by the Human Rights Campaign

Co-sponsored by the Embassy of Israel to the United States, Israeli House Washington, and LGBTQ Congregation Bet Mishpachah

LED BY RABBI AVI STRAUSBERG Director of National Learning Initiatives at Hadar Institute KEYNOTE SPEAKER RAFFI FREEDMAN-GURSPAN

Director of External Relations at the National Center for Transgender Equality

This Haggadah was prepared for this National Rainbow Seder by members of Washington, DC’s LGBTQ Jewish community under the leadership of GLOE— the Kurlander Program for GLBTQ Outreach & Engagement.

JOIN GLOE AND THE EDLAVITCH DCJCC AT 2019 CAPITAL PRIDE TUESDAY, JUNE 4, 7:10 PM NIGHT OUT AT NATIONALS PARK Join Nice Jewish Girls, Nice Jewish Boys, GLOE, and friends at the ballpark for the 15th annual Night OUT at Nationals Park! Proceeds from ticket sales contribute to Team DCâ&#x20AC;&#x2122;s Student-Athlete Scholarships, which are awarded each year to local college-bound LGBTQ student athletes who, through their role in academics and sports, have enhanced the perception of the LGBTQ community.

WEDNESDAY, JUNE 5 THE BIG, QUEER, JEWISH HAPPY HOUR

Join GLOE, Nice Jewish Boys, Nice Jewish Girls, Bet Mishpachah, and Gayyim for this annual happy hour to kick off Capital Pride weekend.

FRIDAY, JUNE 7, 6:30 PM NATIONAL PRIDE SHABBAT

Join over 300 people for a Shabbat service with Bet Mishpachah and Sixth & I Historic Synagogue to celebrate erev Pride with the entire Jewish LGBTQ community.

SATURDAY, JUNE 8 CAPITAL PRIDE PARADE

March with the GLOE contingent and our friends, family, and allies at the 44th annual Capital Pride Parade.

SUNDAY, JUNE 10 CAPITAL PRIDE FESTIVAL Visit the GLOE booth at Capital Pride for fun swag and to learn about upcoming events.

Stay tuned for events leading up to the Parade that will include a family meet-up and sign-making party!

Welcome to Our Seder

‫ברוכים   הבאים‬     In every generation, we must see ourselves as if we personally were liberated from Egypt.

We gather tonight to tell an ancient story of a people's liberation from slavery. It is the story of the origin of a people. It is a story of courage in the face of persecution. However, tonight we will reflect not only on the story of liberation from Mitzrayim, but also of broader liberation from oppressive bonds of intolerance and fear. The root of the Hebrew word Mitzrayim is tzar, meaning “restriction,” “cramped,” or “narrow place.” Tonight we will reflect upon narrowness in our own modern world and our continuing struggle to free ourselves.

The ancient story of the liberation of the Hebrews from slavery in Egypt is an epic struggle for freedom and dignity. We are here because the struggle for human freedom never stops. We are here to remember all people who are still struggling for their freedom. We gather tonight, as have generations before us, to retell this timeless tale.

Let us sing: ”HINAY MA TOV - ‫”הנה מה טוב‬

‫הנה מה טוב ומה נעים שבת אחים גם יחד‬ Hee-nay ma tov oo-ma na-yeem She-vet a-cheem gam ya-chad.

How good it is to sit together with companions.

Steps of the Seder 1. Kadesh ‫ קדש‬ 2. Ur'chatz ‫ ורחץ‬ 3. Karpas ‫ כרפס‬ 4. Yachatz ‫ יחץ‬ 5. Maggid ‫ מגיד‬ 6. Rohtzah ‫ רחצה‬ 7. Motzi ‫ מוציא‬ 8. Matzah ‫ מצה‬ 9. Maror ‫ מרור‬ 10.Koreich ‫ כורך‬ 11.Shulchan Orech ‫ שלחן עורך‬ 12.Tzafun ‫ צפון‬ 13.Bareich ‫ ברך‬ 14.Hallel ‫ הלל‬ 15.Nirtzah ‫נרצה‬ This Haggadah mixes traditional and progressive elements to create a uniquely queer experience, not only for lesbian, gay, bisexual, transgender, and queer (LGBTQ) Jews celebrating Passover, but also for the broader LGBTQ community. It is intended to be a basis for discussion, inspiration, and a starting point for change.

Please go forward with an open heart and mind.

Shalom

Candles -– ‫נרות‬ Reader : The first words uttered in the creation of the universe out of the unformed were Hashem’s “‫( ”יְהִי אֹור‬yehee or) translated as "Let there be light." However, this was not the light of the sun, which was created on the fourth day. Rabbi Michael L Munk refers to it as the “Primeval Light.” In fact, the hebrew word “‫( ”אֹור‬or) literally means “illumination.” Perhaps this “illumination” was a spiritual light. This hints toward the prophecy, "that wickedness [will] vanish like smoke and the earth shall be filled with knowledge of God as the waters cover the sea." (Isaiah 11:9). We, co-creators with Hashem, pray -- "Let there be light."

Group : Tonight we step toward illumination, toward the leaving of narrow places and toward the pursuit of freedom. We reach out to freedom from ignorance and intolerance. The light of these candles symbolizes our reaﬃrmation of these pursuits.

The Blessing for Lighting Candles on Passover

‫ברוך אתה יה אלהינו מלך העולם אשר קדשנו‬ ‫במצותיו וצונו להדליק נר של )שבת ו( יום טוב‬ Baruch Atah Adonai Eloheinu melech ha-olam, asher kidshanu   b'mitzvotav, v'tzivanu l'hadlik ner shel (Shabbat v’) yom tov. Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to kindle the lights of the festival.

‫ברוך אתה יה אלהינו מלך העולם שהחינו וקימנו‬ ‫והגיענו לזמן הזה‬

Baruch atah Adonai, Eloheinu melech ha-olam, sheh'hech'iyanu v'kiy'manu, v'hig'iyanu   la-z'man ha-zeh.

Praised are You, Hashem, our God, whose Presence fills the universe, who has given us life   and strength and enabled us to reach this moment of joy.

Twilight People

As the sun sinks and the colors of the day turn, we oďŹ&#x20AC;er a blessing for the twilight, for twilight is neither day nor night, but in-between.

We are all twilight people. We can never be fully labeled or defined. We are many identities and loves, many genders and none.

We are in between roles, at the intersection of histories, or between place and place.

We are crisscrossed paths of memory and destination, streaks of light swirled together.

We are neither day nor night. We are both, neither, and all.

May the sacred in-between of this evening suspend our certainties, soften our judgments, and widen our vision.

May this in-between light illuminate our way to the God who transcends all categories and definitions.

May the in-between people who have come to pray be lifted up into this twilight.

We cannot always define; we can always say a blessing. Blessed are You, God of all, who brings on the twilight.

-Rabbi Reuben Zellman, TransTorah.org

First Cup of Wine -- ‫קדש‬ Even as we celebrate the joys of living, we remember that for many the world is grim, and at times dangerous. Many queer people, throughout the world fear death because of their gender identity or sexuality.

Pour the first glass of wine.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬ Baruch atah Adonai, Eloheinu Melech ha’olam boreh p’ri ha-gafen. Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

Cleansing Before Prayer -- ‫ורחץ‬ We raise up our hands to each other to cleanse ourselves of our preconceptions and the negative baggage we carry. We wash away all of the ridicule, the shame, and selfhatred. Through this we are able to approach this space with an open heart, prepared to give of ourselves, to listen, and to share.

Pass the bowl around the table to your right and pour water   over the hands of the person sitting to your left. No ritual blessing is said on this washing.

Dipping of Greenery -- ‫כרפס‬

We dip the vegetable in salt water. Let us dip the greenery, symbolizing the new growth of the earth. In this way the greenery symbolizes new possibilities and beginnings. Let us now change these tears of sorrow into tears of joy. Tonight the salt water also represent the tears that have been shed by those who have come before us – tears that our relationships had to stay hidden, tears that our families were not recognized, tears of pain and sorrow. Baruch atah Adonai Eloheinu Melech ha’olam borei pri ha-adamah.

‫ברוך אתה יה אלהינו מלך‬ ‫העולם בורא פרי האדמה‬ Take karpas, dip it in salt water, say the blessing, then eat it. 7

Breaking the Matzah -- ‫יחץ‬ .  …

We are free, but we remember when we were slaves. We are   whole, but we bring to mind those who are broken. The middle matzah   is broken, but it is the larger part which is hidden. The future will be   greater than the past, and tomorrow's Passover nobler than yesterday's exodus. The prospects for the dreamed future are overwhelming to the point of making us mute. So it is in silence, without blessing, that we break and hide the matzah and long for its recovery and our redemption.

For us, as members of the LGBTQ and allied community, this matzah symbolizes our break with oppressive laws, traditions, and internal strife. We will now hide the Afikomen and ask the youngest among us to find it later. For our youth show us the new roads, the ways forward. They honor our struggle by continuing to carry the torch, never forgetting the fights we have fought in their names.  Middle matzah is broken by leader. One part is returned between the   matzot. The other is used as the Afikomen.

The Story of Passover -- ‫מגיד‬ All: This is the bread of aﬄiction our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need come and share our Passover. This year we are here. Next year in the Land of Israel. This year we are slaves. Next year, may we all be free. We, too, sound this call. The bonds of narrowness are all too familiar in our world. We eat this bread of aﬄiction in order to remember the hardships we still must overcome. This is the essence of the Seder: a time to retell our story; a time to ask questions, both of the group and of ourselves. As we tell our stories, we will recite some items in unison and others individually around the table. We will discuss some matters as a community and others in small groups. 8

The Four Questions -- ‫מה נשתנה‬ What has changed, this night, Mah nishtanah, ha-laylah ha-zeh,

from all the other nights? mi-kol ha-leylot? That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin

both chametz and matzah,

chameytz u-matzah,

on this night, we eat only ha-laylah ha-zeh, kulo matzah? matzah?

‫ הלילה‬,‫מה נשתנה‬ ‫ הזה‬ ‫מכל הלילות‬ ‫שבכל הלילות אנו‬ ‫ אוכלין‬ ‫ חמץ ומצה‬ ‫ כלו מצה‬,‫הלילה הזה‬

That in all other nights we eat She-b'khol ha-leylot 'anu 'okhlin

many vegetables, on this sh'ar y'raqot,

night, maror? ha-laylah ha-zeh, maror?

‫שבכל הלילות אנו‬ ‫ אוכלין‬ ‫ שאר ירקות‬ ‫ מרור‬,‫הלילה הזה‬

That in all other nights we do She-b'khol ha-leylot 'eyn 'anu

not dip vegetables even once, matbilin 'afilu pa`am 'achat,

on this night, we dip twice? ha-laylah ha-zeh, shtey fe`amim?

‫ שבכל הלילות אין אנו‬ ‫מטבילין אפילו פעם‬ ‫ אחת‬ ‫ שתי‬,‫הלילה הזה‬ ‫פעמים‬

That in all other nights

some eat sitting and others reclining,on this night, we are all reclining?

‫שבכל הלילות אנו‬ ‫ אוכלין‬ ‫ בין יושבין ובין מסובין‬ ‫ כולנו‬,‫הלילה הזה‬ ‫מסובין‬

She-b'khol ha-leylot 'anu 'okhlin

beyn yoshvin u-veyn m'subin,

ha-laylah ha-zeh, kulanu m'subin?

The Fifth Question On all other Seder nights we do a traditional Seder. Why, on this night, do we have Pride?

‫ בלילה‬,‫ למה‬.‫כי בכל לילות הסדר האחרים אנו עושים סדר מסורתי‬ ?‫אנחנו גאים‬,‫הזה‬ Ki bachol lailot haseder hachrim anu asim seder masorti. Lamah, b’lailah hazeh, anachnu gaim?

Speaker: We are proud to be gay, straight, lesbian, bisexual, transgender, queer, and everything else under the rainbow. All of us together here add meaning to an age old Jewish tradition, and for that we have pride. As a community we have come far, and while we are not done with our struggle, we should reflect proudly upon our accomplishments as we celebrate here tonight at our LGBTQ Passover Seder.

The Four Queers The traditional Haggadah speaks of four sons, representing four attitudes towards Judaism. Modern feminist haggadot have created four daughters to symbolize the struggle for full female equality. Our haggadah imagines four queers, representing a mere four of the myriad voices within our community.

The Forgotten Queer The Forgotten Queer struggled against society, brutal religious authorities, and within their self. This Queer hid passions and lived a life of denial and lies. This Queer was burned at the stake and hanged on the gallows. This Queer is lost to history, the full story never told. This Queer asked, “How can I be safe?”

The Queer of Stonewall The Queer of Stonewall raised up and fought back against oppressive laws and a bigoted society. This Queer created a culture of non-conformity and acceptance for all lifestyles. The Queer of Stonewall was not afraid anymore. This Queer asked, “Why can’t we just be free?”

The Queer of Today The Queer of Today dreams of what can be and yearns for true social justice. This Queer is determined to gain not only tolerance, but also respect. This Queer fights a war fought not with weapons, but with politics and organization. Today’s Queer asks, “Why should I compromise?”

The Queer of Tomorrow The Queer of Tomorrow waits to take the torch and run with the fire of equality. This Queer must be vigilant and steadfast, holding on to dreams and never forgetting the past. It is our duty to teach this Queer to go forward and complete the task of tikkun olam (repairing the world). This Queer asks, “How can I take the steps toward justice for all people worldwide?”

Four Queer Children From the traditional Haggadah, here are four more children to consider. Each of these children encompass various aspects of ourselves. We read their questions acknowledging that at times we embody each of them.

The Wise Child The wise child wants to know the meaning of what we are doing to achieve social justice. This child asks what we can do to build the interconnected community that frees all peoples from injustice and slavery.

The Wicked Child The wicked child asks, “What does this bothersome activism mean for you?” This child asks: “Why are you are wasting time with these causes?” This child is only concerned about the self, focusing on their own needs and wants. They do not feel connection to a community.

The Simple Child The simple child asks: “What is this?” This child is ignorant of the issues and is unaware of our struggles. This child needs to understand what is at stake and how it impacts their world.

The Child Who Does Not Know How to Ask This child has no capacity to ask. They don’t even know how to wonder. It is our responsibility to take the initiative to reach out to them and tell them about our struggles.     12

The Exodus   From Egypt 1. We were not born free people; we were slaves in Egypt and God freed us from Egypt with a mighty hand. Had not the Holy One liberated our people from Egypt, then we, our children and our children's children would still be enslaved.    2. We were not born free people; we were not born believers in one God. We came from an ancestry of slaves and idol worshippers. Tonight, we celebrate, not our genesis -- what we were or what our ancestors were -- but what we have become. We are a choosing people, and our choice has come out of tragic encounters with pagan superstition and political enslavement. We are a choosing people and we have discovered the meaning of our choice: to live as witnesses to one God who calls upon us to mend the world, to make whole the broken vessels of this incomplete world.    3. The Torah recounts the early history of the Jewish people. It describes how God commanded Abraham to leave his country and his father's house and to go to the land of Canaan, where he would become the founder of "a great nation." Abraham and Sarah obeyed God's command and journeyed to Canaan. There God blessed them and their family. Their son was Isaac, who married Rebecca. Their grandson was Jacob; and it was Jacob who went down to Egypt.    4. Why did Jacob journey to Egypt? Because Joseph, his son by his beloved Rachel, had become prime minister to Pharaoh, king of Egypt. When a famine broke out in Canaan, Joseph asked his father and all his family to join him there. Then Joseph settled his family in the finest lands in Egypt, the land of Goshen, as Pharaoh had commanded. The children of Jacob, that is, the Children of Israel were fruitful and multiplied exceedingly.

5. Joseph died, and all his family, and all that generation. Now there arose a new Pharaoh 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 mighty for us; come, let us deal wisely with them, lest they multiply, and it come to pass, that if there be a war, they join themselves unto our enemies and fight against us." Therefore Pharaoh set over them taskmasters to aﬄict them with burdens. But the more the Egyptians aﬄicted them, the more the Israelites multiplied and the more they spread abroad.

6. The cruelest decree of all was the Pharaoh's order that every baby boy born to an Israelite woman be drowned in the River Nile. One couple, Amram and Yocheved, would not kill their newborn son. Instead, they hid him in their hut for three months. When his cries became too loud, Yocheved placed him in a basket on the river. Their daughter Miriam watched to see what would happen. 13

7. As the Pharaoh's daughter came to bathe in the river, she discovered the basket. She felt pity for the helpless child and decided to keep him as her own. She named him Moshe (Moses), which means "drawn from the water." Bravely, Miriam asked the princess if she needed a nurse to help her with the baby. The princess said yes, and so it happened that Yocheved was able to care for her own son and teach him about his heritage.

8. Moses would have lived at the Pharaoh's palace forever, but he could not ignore the suﬀering of his people. Once when he saw an Egyptian beating an Israelite slave, he could not control his anger, and he killed the Egyptian. His Hebrew identity likely exposed by another Israelite, Moses fled to the land of Midian where he became a shepherd.

9. One day, while tending sheep on Mount Horeb, Moses saw a bush that seemed to be on fire, but was not burning up. From the bush, he heard God's voice calling him. God said, "I am the God of your ancestors. I have seen the suﬀering of the Israelites and have heard their cries. I am ready to take them out of Egypt and bring them to a new land, a land flowing with milk and honey."    10. God told Moses to return to Egypt to bring the message of freedom to the Israelites and to warn Pharaoh that God would bring plagues on the Egyptians if he did not let the slaves go free. Moses was such a humble person that he could not imagine being God's messenger. "I will be with you," God promised Moses. With this assurance and challenge, Moses set out for Egypt.    11. When Moses demanded that Pharaoh free the Israelites, Pharaoh refused. God then brought ten plagues on the Egyptians. Each one frightened Pharaoh, and each time he promised to free the slaves. But when each plague ended, Pharaoh did not keep his word. It was only after the last plague, the death of the firstborn of the Egyptians, that Pharaoh agreed to let the Israelites go. And so it was that God 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.    12. The experience of the Exodus was transforming; it made us a free people forever. From the time of the Exodus we remained free, even in midst of subsequent oppressions. No matter how oppressed we are, deep inside we remain free.

Go down Moses When Israel was in Egypt land... Let My People Go! Oppressed so hard they could not stand... Let My People Go! 'Go down, Moses Way down in Egypt land Tell old Pharaoh Let My People Go!' So Moses went to Egypt land... Let My People Go!

He made all Pharaoes understand... Let My People Go! 'Go down, Moses Way down in Egypt land Tell old Pharaoh Let My People Go!' Thus spoke the Lord, bold Moses said: -Let My People Go! 'If not I'll smite, your firstborn's dead' -Let My People Go! 'Go down, Moses Way down in Egypt land Tell old Pharaoh 14

The Ten Plagues of Egypt – ‫עשר מכות‬ According to Midrash, when the Israelites passed safely across the Red Sea and the great waters closed over the heads of the Egyptians, the angels above began to sing and dance. God turned to the angels and cried, "How dare you weep, as my children lie dying." We symbolically remove drops of wine from our glasses as we recite the ten plagues in order to recall that often when one group rejoices, others feel pained. Eilu eser makot she-heivi hakadosh baruckh hu al ha-mitzrim b’mitzraim. V’eilu hen:

‫אלו עשר מכות שהביא הקדוש ברוך‬ ‫הוא על המצרים במצרים ואלו הן‬

These are the ten plagues that the Holy One, blessed be Hashem, sent upon the Egyptians in Egypt. And they are:

‫דמדמ‬

‫ דם‬ ‫ צפרדע‬ ‫ כנים‬ ‫ ערוב‬ ‫ דבר‬ ‫ שחין‬ ‫ ברד‬ ‫ ארבה‬ ‫ חשך‬ ‫מכת בכורות‬

Dam; Blood

Tzefardea; Frogs

Kinim; Lice

Arov; Flies, Beetles

Dever; Sickness of Cattle

Shechin; Boils

Barad; Hail

Arbeh; Locusts

Choshekh; Darkness

Makat Bechorot; Death of the firstborn

The Ten Queer Plagues

Leader: Let us now spill a drop of wine from our cups as we recount ten plagues that have devastated the LGBTQ community. Each of these plagues has hurt us. We do not attempt to put a hierarchy on our pain.

1.Violence,

Bullying, and Social Isolation

2.Internalized Homophobia and Transphobia

3.Employment Discrimination

4.Homelessness

5.Forced Sex Work

6.Enforced Gender Norms

7.HIV/AIDS and Other STIs

8.Sex Negativity, and Denial of LGBTQ-Aware Health Support   and Education

9.Marriage and Family Structure Discrimination

10.Depression and Suicide

Dayenu -- ‫דינו‬

The song Dayenu enumerates the myriad blessings we have to be thankful for. The traditional text recalls God's miracles and blessings upon the Israelites. Yet as a LGBTQ community, we too have much to rejoice in.

Verse 1: If Hashem had brought us out Ilu hotzianu mimitzrayim, from Egypt, and had not carried out judgments against them

v'lo asah bahem sh'fatim,

— Dayenu, it would have suﬃced!

dayeinu!

‫אִּלּו הֹוצִיאָנּו מִּמִצְָריִם‬ ‫וְֹלא עָשָׂה ּבָהֶם‬ ‫שְׁפָטִים‬ ‫ַדּיֵּנּו‬

Verse 2: If God had carried out judgments against them,

Ilu asah bahem sh'fatim

and not against their idols — Dayenu, it would have suﬃced!

v'lo asah be'eloheihem, dayeinu!

‫אִּלּו עָשָׂה ּבָהֶם‬ ‫שְׁפָטִים‬ ‫וְֹלא עָשָׂה ּבֶאֱֹלהֵיהֶם‬ ‫ַדּיֵּנּו‬

Ilu asah be'eloheihem,

‫אִּלּו עָשָׂה ּבֶאֱֹלהֵיהֶם‬

Verse 3: If God had destroyed their idols,

and had not smitten their first- v'lo harag et b'choreihem, ‫וְֹלא הַָרג אֶת ּבְכֹוֵריהֶם‬ born — Dayenu, it would have suﬃced!

dayeinu!

‫ַדּיֵּנּו‬ 17

Queer Lo Dayenu The traditional Dayenu song proclaims what would have been enough, recognizing the many blessings given to the Jewish people at each step of their struggle. Tonight let us commit ourselves to the work ahead by telling ourselves, Lo Dayenu! (It is not enough!).

If we were proud of ourselves,  But were still afraid to come out at home to family and friends,  and at school and at work  Then it would not be enough for us.  - Lo Dayenu, it would not suffice! If we were not afraid to come out,  But did not have many spiritual homes that embraced us,  and fully reflected our community, in both leadership and  group roles, Then it would not be enough for us.  - Lo Dayenu, it would not suffice! If we had many spiritual homes,  But did not have full recognition and protections for our relationships and families—in whatever that family may look like— across all state and international borders,  Then it would not be enough for us.  - Lo Dayenu, it would not suffice! If we had full recognition of our families,  But many LGBTQ people still feared persecution, hate, or violence; and other people suspected of being LGBTQ still  feared the same.  Then it would not be enough for us.  - Lo Dayenu, it would not suffice

- Lo Dayenu, it would not suﬃce!

Deliverance Leader: At this time we pour, but do not yet partake of, the Second Cup (kos sheini). First, we recall that there are three essential elements to every Jewish seder: the pesach (paschal lamb), the matzah, and the maror.

Rabban Gamliel, the first century sage who compiled the Hagaddah, taught: “Those who have not explained these three things during the Seder have not fulfilled their obligation: PESACH, MATZAH, MARROR.”

On Passover, we eat theology and drink ethics. On our plates, in our cups, with the posture of our bodies, in the gesture of our hands, in the way we eat and drink and sing, in the way we converse with one another are found the teaching of a people's faith and ethics. As we read the traditional explanations below, we are challenged to consider additional meanings:

PESACH  Point to pesach  When the great Temple of Jerusalem was still in existence, our ancestors ate a special sacrificial offering called the Pesach. The word "Pesach" means to "pass over." The offering was eaten as a symbol that God passed over the houses of the Israelites, as the Torah teaches: "You shall say: This is the Pesach offering we offer to God, because God passed over the houses of the Israelites when God destroyed the Egyptians, but our homes God saved." (Exodus 12:27)

MATZAH

Point to matzah.

Why do we eat Matzah? To remember that even before our ancestor's dough had time to rise, God was revealed to them and saved them. As the Torah teaches: "And they baked the dough which they had brought from Egypt into Matzah; it did not rise since they hurried out of Egypt, and they could not delay, nor had they prepared other provisions for themselves." (Exodus 12:39)

MARROR   Point to marror.

Why do we eat bitter foods? To remember that the Egyptians, as the Torah teaches, "embittered the lives of our ancestors with hard labor in mortar and brick, and in every manner of drudgery in the field; and worked them ruthlessly in all their labor." (Exodus 1:14) Today let us also remember the embittered lives of millions of LGBTQ people who came before us.

The bitter herbs may not be quickly swallowed. They must be chewed and tasted. It is not enough to talk abstractly "about" oppression, to analyze the causes which led to it, to read "about" the atrocity. To the best of our ability we are to experience the lives embittered by totalitarian punishment. To taste the bitter herbs is part of the process of feeling the aﬄiction of body and spirit which a subjugated people suﬀers.Yet, when the marror is eaten, it is mixed with the cinnamoned charoset, perhaps to teach us that memory cannot be immersed only in darkness and despair. The sweet mixture is not the dominant taste as the marror is dipped in the charoset. The charoset is not meant to eradicate the bitter, only to remind us that there is goodness in the world, however small, and hope in the future, however slight. Without the charoset, the only lasting memory would be that of torture and shame.

And What About That Other Stuﬀ on the Seder Plate? The Orange Point to orange.

In the early 1980s, Susannah Heschel attended a feminist seder at which bread was placed on the seder plate, as a reaction to a rabbi’s wife who had claimed lesbians had no more place in Judaism than bread crusts have on a seder plate. “Bread on the seder plate…renders everything chametz, and its symbolism suggests that being lesbian is transgressive, violating Judaism,” Heschel writes.

“I felt that an orange was suggestive of something else: the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. In addition, each orange segment had a few seeds that had to be spit out – a gesture of spitting out, repudiating the homophobia of Judaism.” To speak of slavery and long for liberation, she says, “demands that we acknowledge our own complicity in enslaving others.”

One additional item on our seder plate, therefore, is an orange, representing the radical feminist notion that there is—there must be—a place at the table for all of us, regardless of gender or sexual orientation. As Jews we constantly re-create ourselves; our symbol is a fruit that carries within the seeds of its own rebirth.   - The Velveteen Rabbi Haggadah

The Olive Point to olive.  "The final item on our seder plate is an olive. After the Flood, Noah’s dove brought back an olive branch as a sign that the earth was again habitable. Today ancient olive groves are destroyed by violence, making a powerful symbol of peace into a casualty of war. We keep an olive on our seder plate as an embodied prayer for peace, in the Middle East and every place where war destroys lives, hopes, and the freedoms we celebrate tonight."

- The Velveteen Rabbi Haggadah 21

The Artichoke Point to artichoke.

What is an artichoke? Surely a work of God's imagination: Many petals, with thistle and a heart. To me, this has come to represent the Jewish people.

We are first of all very diverse in our petals. We call people Jews who are everything from very traditional Orthodox Chasidim, to very liberal. We are Reform, Reconstructionist, Orthodox, traditional, Modern Orthodox, Conservative, Renewal, postdenominational, and secular. We are social justice activists and soldiers; we are Israelis and Jews of the Diaspora. We are young, old, gay, straight, single, partnered, married, and in open relationships. Many are vegetarian, while others swear by Hebrew National. Our skin can be white as Scandinavian, dark black as Ethiopian--and we now welcome many Chinese and Latin American adoptees.Â

Lately, we have added another category--that of interfaith. Like the artichoke, which has thistles protecting its heart, the Jewish people have been thorny about this question of interfaith relationships and marriage. Let this artichoke on the seder plate tonight stand for the wisdom of God's creation in making the Jewish people a population able to absorb many elements and cultures throughout the centuries--yet still remain Jewish. Let the thistles protecting our hearts soften so that we may notice the petals around us.

Hallel -- ‫ הלל‬ It is fitting that we rejoice the miracle of liberation and the ability to gather openly. Therefore, let us rejoice at the miracle of our liberation, and thank God who brought us to this point. Never forgetting the work have ahead, to end legalized discrimination and combat homophobia, let us nevertheless sing before God a new song, Halleluyah!

Psalm 113  Praise God.

Praise God, you the servants;   praise the name of Hashem.   Let the name of God be praised,   both now and forevermore.   From the rising of the sun to the place where it sets,   the name of God is to be praised.

Hashem is exalted over all the nations,   God’s glory above the heavens.   Who is like Hashem our God,   the One who sits enthroned on high,   who stoops down to look   on the heavens and the earth?

God raises the poor from the dust   and lifts the needy from the ash heap;   God seats them with princes,   with the princes of his people.   God settles the childless woman in her home   as a happy mother of children.

Praise God.

Psalm 114 When Israel went out of Egypt, Jacob's household from a people of strange speech, Judah became God's sanctuary, Israel His kingdom. The sea saw it and fled; the Jordan turned backward. The mountains skipped like rams, and the hills like lambs. Why is it, sea, that you flee? Why, O Jordan, do you turn backward? You mountains, why do you skip like rams? You hills, why do you leap like lambs? O earth, tremble at God’s presence, B’tzeit Yisrael mimitzrayim,

beit Ya’akov mei’am lo’eiz,

haytah yihudah likodsho, Yisrael mamshilotav.

Hayam ra’ah vayanos, hayardein yisov l’achor.

Heharim rakedu che’eilim, giva’ot m kivnei tzon.

Mah l’cha hayam ki tanus, hayardein m tisov l’achor,

heharim tirkedu che’eilim, givaot m kivnei tzon.

Milifnei adon chuli aretz, milifnei eloha Ya’akov.

Hahofchi hatzur agam mayim,

chalamish m lemayno mayim.

‫ בית יעקב מעם לועז‬,‫בצאת ישראל ממצרים‬   ‫ ישראל ממשלותיו‬,‫היתה יהודה לקדשו‬   ‫הים ראה וינוס‬   ‫ כבני צאן‬- ‫ גבעות‬,‫ההרים רקדו כאילים‬   ‫ תיסוב לאחור‬- ‫ הירדן‬,‫מה לך הים כי תנוס‬   ‫ כבני צאן‬- ‫ גבעות‬,‫ההרים תרקדו כאילים‬   ‫ מלפני אלוהי יעקב‬,‫מלפני אדון חולי ארץ‬  ‫ חלמיש למעינו מים‬,‫ההפכי הצור אגם מים‬

Second Cup of Wine

We recite: Praised are You, Hashem, our God, whose Presence fills the   universe, who has redeemed us and our ancestors from Egypt, who   has brought us to this night when we eat matzah and marror. Hashem,   our God and God of our ancestors, enable us to celebrate in peace  other holy days and festivals. We will sing a new song of thanksgiving  for our redemption and for our spiritual liberation. Praised are You,   the redeemer God.

‫ ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬   Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri ha-gafen.

Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.  Drink the wine.

Washing the Hands Before Meal -- ‫ רחצה‬ Wash hands with water and say the following blessing.

‫ברוך אתה יה אלוהינו מלך העולם‬ ‫אשר קדשנו במצותיו וצונו על נטילת‬ Baruch atah Adonai Eloheynu melech ha-olam‫ידים‬ asher   kid-shanu b'mitzvotav v'tzee'vanu al ne'teelat yadaim.

Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to perform this washing of the hands.

Motzi Matzah -- ‫מוציא מצה‬ ‫ המוציא לחם מן הארץ‬,‫  ברוך אתא יי אלהניו מלך העולם‬ Baruch atah Adonai Eloheynu melech ha-olam ha-motzi lechem min ha-aretz.    Praised are You, Hashem, our God, whose Presence fills the universe,   who brings forth bread from the earth.

‫ אשר קדשנו‬,‫ברוך אתה יי אלהינו מלך העולם‬ ‫במצותיו וצונו על אכילת מצה‬:

Baruch atta Adonai Eloheynu melech ha-olam asher kid-shanu b'mitzvotav  v'tzee'vanu al achilat matzah.  Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified   our lives through Your commandments and commanded us to partake of matzah.

Eat the matzah.

Marror -- ‫ מרור‬

‫ אשר קדשנו‬,‫  ברוך אתא יי אלהניו מלך העולם‬ ‫במצותיו וצונו על אכילת מרור‬:

Baruch atah Adonai Eloheynu Melech ha-olam asher kid-shanu   b'mitzvotav v'tzee'vanu al achilat marror.    Praised are You, Hashem, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to partake of marror.

Eat the marror.

The Hillel Sandwich -- ‫ כורך‬ To the sage Hillel, eating Matzah and Marror together was not a trivial matter. To him, slavery and freedom were merged into one historical event. The bread of poverty became the bread of freedom and should be tasted together with the bitter marror, so that one should know the bitterness of slavery and the joy of freedom. Today, we must not forget the bitterness of oppression; we must keep alive the hope of equality.

All say: This is a remembrance of Hillel in Temple times — This is what Hillel did when the Temple existed: He enwrapped the Paschal lamb, the matzo and the bitter herbs to eat them as one, in fulfillment of the verse, "with matzot and marror they shall eat it."(Numbers 9:11)

Make a sandwich of matzah and marror and eat.

Festive Meal -- ‫ שלחן עורך‬ The seder is not over. No celebration is complete without food, and our festive meal is an integral part of our seder.

As we partake of this meal, please continue the conversations we’ve started on freedom and equality.

Eat the meal!

Hidden -- ‫ צפון‬ At this time, we send out the youngest among us to retrieve the hidden Afikoman. In Kabbalah, Jewish mysticism, it is explained that there is something deeper than the soul. We are taught that as humans we have not only a body and spirit, but there is also an essence within each of us. It is the spirit concealed, hidden, within our hearts. This essence is called tzafun, literally meaning “hidden,” out of sight, secret. The word tzafun is also the Hebrew word for “north” and is the root of the name of the Israeli city, Tzfat, the birthplace of Kabbalah. The mystics teach that in our day to day lives we move around the this hidden place, it is out of sight, forgotten. Our lives are too cluttered for us to really feel our tzafun. At times, we attempt to touch that inner core, perhaps through meditation, yoga, art, music, or deep prayer.

However, on Passover night, we have the power to reach our tzafun. But only after all the steps leading up to this very moment: Destroying our personal chametz, and the eleven steps of the Seder until now. At this point we awaken, newly freed, and are able to connect every single cell, every piece, every facet of ourselves to God. That’s when the power comes to us. Whether we sense it or not, tasteless as it may seem, the matzah now reaches deep into our core and transforms our being. Those things you find inspiring and nice may take you a single step forward. But if you want to aﬀect real change, you need to do something totally beyond your personal bounds. This is the heart of Passover.

So too as the LGBTQ community, we strive to transcend our bounds—those imposed from outside and from within—and to reach a core essence of being, or understanding, or relationships with one another, our loved ones, and our communities.

We send the youngest among us to find the Afikomen, but we also recognize that it is through the ensuing generations that our eﬀorts will bear fruit. It is through the young that change truly becomes manifest.

Eat the Afikomen 27

Birkat Hamazon -- ‫ ברכת המזון‬   At this time we take the time to express thanks for our meal. This prayer also marks our remembrance of heritage and connects us with Jewish people through space and time. As we remember God’s goodness, let us also be mindful that not all people have enough food. Through this prayer, we bind ourselves to both expressing gratitude to Hashem and to the reality of too many of our neighbors. We continue to express our hope for the future of our World and to our continuing duty to tikkun olam.

Fill the third cup of wine, but do not drink until after the Birkat Hamazon.   The seder continues after Birkat Hamazon, on page 35.

ON SHABBAT AND FESTIVALS: Shir Hama-a-lot, b’shuv A-onai et shivat Tzion hayinu k’cholmim. Az y’malei s’chok pinu ul-shoneinu rina,  az yomru vagoyim: “Higdil A-onai la-asot im eileh.”  Higdil A-onai la-asot imanu, hayinu s’meichim.

.‫שִׁיר הַּמַעֲלֹות ּבְׁשּוב יי אֶת שִׁיבַת צִּיֹון הָיִינּו ּכְחֹלְמִים‬ ‫אָז יִּמָלֵא שְׂחֹוק ּפִינּו ּולְׁשֹונֵנּו ִרנָּה אָז יֹאמְרּו בַּגֹויִם‬ ‫ הִגְִדּיל יי לַעֲׂשֹות עִּמָנּו‬.‫הִגְִדּיל יי לַעֲׂשֹות עִם אֵּלֶה‬ ‫הָיִינּו שְׂמֵחִים‬.   ‫ הַּזְֹרעִים‬.‫ׁשּובָה יי אֶת שְׁבִיתֵנּו ּכַאֲפִיִקים ּבַנֶּגֶב‬ ְֶׁ‫ הָלֹוְ יֵלְֵ ּובָכֹה נֹשֵׂא מֶש‬.‫ּבְִדמְעָה ּבְִרנָּה יְִקצֹרּו‬ ‫הַּזַָרע ּבֹא יָבֹוא בְִרנָּה נֹשֵׂא אֲלֻּמֹתָיו‬.

Shuva A-onai et sh’viteinu ka-afikim banegev.  Hazor’im b’dima b’rina yik-tzoru.  Haloch yeileich uvacho nosei meshech LEADER: n’vareich.  hazara. BoChaveirai yavo v’rina nosei alumotav GROUP (then Leader): Y’hi shem A-onai m’vorach me’ata v’ad olam   LEADER: Birshut chaveirai n’vareich (E-loheinu) sheachalnu mishelo  GROUP (then Leader): Baruch E-loheinu she-achalnu  mishelo uv-tuvo chayinu   ALL: Baruch hu u-varuch sh’mo.

Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-olam,  Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim, hu no-tein le-chem l'chawl^ba-sar, ki l'o-lam chas-do. Uv-tu-vo ha-ga-dol, ta-mid lo cha-sar la-nu, v'al yech-sar la-nu, ma-zon l'o-lam va-ed. Baa-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis lakol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl^b'ri-yotav a-sher ba-ra. Ba-ruch a-tah A-do-nai, ha-zan et ha-kol. 28

ְ‫ נְבֵָר‬,‫!ַרּבֹותַי‬ ‫יְהִי שֵׁם יְיָ מְבָֹרְ מֵעַתָּה וְעַד עֹולָם‬. ,‫ּבְִרׁשּות מְָרנָן וְַרּבָנָן וְַרּבֹותַי‬ ‫נְבֵָרְ (אֱֹלהֵינּו) שֶׁאָכַלְנּו מִשֶּׁלֹו‬. ‫ּבָרּוְ (אֱֹלהֵינּו) שֶׁאָכַלְנּו מִשֶּׁלֹו ּובְטּובֹו‬ ‫חָיִינּו‬.       ‫ּבָרּוְ אַתָּה יי אֱֹלהֵינּו מֶלְֶ הָעֹולָם‬ ‫הַּזָן אֶת הָעֹולָם ּכֻּלֹו ּבְטּובֹו ּבְחֵן‬ ‫ּבְחֶסֶד ּובְַרחֲמִים הּוא נֹותֵן לֶחֶם‬ ‫לְכָל ּבָשָׂר ּכִי לְעֹולָם חַסְדֹו‬ ‫ּובְטּובֹו הַּגָדֹול תָּמִיד ֹלא חָסַר לָנו‬ ‫וְאַל יֶחֱסַר לָנֹו מָזֹון לְעֹולָם וָעֶד‬ ‫ּבָעֲבּור שְׁמֹו הַּגָדֹול ּכִי הּוא אֵל זָן‬ ‫ּומְפְַרנֵס לַּכֹל ּומֵיטִיב לַּכֹל ּומֵכִין‬ ‫מָזֹון לְכָל ּבְִרּיֹותָיו אֲשֶׁר ּבַָרא‬ ‫ הַּזָן אֵת הַּכָל‬,‫ּבָרּוְ אַתָּה יי‬.

Paragraphs omitted in this edition.

‫הַָרחֲמָן הּוא יְבֵָרְ אֶת מדינת‬ ‫ישראל ראשית צמיחת גאולתנו‬. ַ‫הַָרחֲמָן הּוא יְזַּכֵנּו לִיְמֹות הַּמָשִׁיח‬ (‫ּולְחַיֵי הָעֹולָם הַּבָא מַגְִדּיל )מִגְּדֹול‬ ‫יְׁשּועֹות מַלְּכֹו וְעֹשֶׂה חֶסֶד למְשִׁיחֹו‬ ‫ לְָדוִד ּולְזְַרעֹו עַד עֹולָם‬

Harachaman hu yivarech et Medinat Yisrael, reishit tzmichat ge’ulateinu. Ha-ra-cha-man, hu y'za-kei-nu li-mot ha-ma-shi-ach ul-chai-yei ha-o-lam ha-ba. Mig-dol y'shu-ot mal-ko v'o-seh che-sed lim-shi-cho, l'Da-vid ul-zar-o ad o-lam. O-seh sha-lom bim-ro-mav, hu ya-a-seh Sha-lom a-lei-nu v'al kawl Yis-ra-eil, v'imru a-mein.

‫עֹשֶׂה שָׁלֹום ּבִמְרֹומָיו‬ ‫הּוא יַעֲשֶׂה שָׁלֹום עָלֵינּו‬ ‫וְעַל ּכָל יִשְָׂראֵל וְאִמְרּו אָמֵן‬.

Y'ru et A-do-nai, k'do-shav, ki ein machsor li-rei-av. K'fi-rim ra-shu v'ra-ei-vu, v'dor-shei A-do-nai lo yach-s'ru chawl tov. Ho-du La-do-nai ki tov, ki l'o-lam chas-do. Po-tei-ach et ya-de-cha, u-masbi-a l'chawl^chai ra-tson. Ba-ruch ha-gever a-sher yiv-tach ba-do-nai, v'ha-yah A-do-nai miv-ta-cho. Na-ar ha-yi-ti gam za-kan-ti, v'lo ra-i-ti tsa-dik ne-e-zav, v'zar-o m'va-kesh^la-chem. A-do-nai oz l'a-mo yi-tein, A-do-nai y'va-reich et a-mo va-sha-lom.

‫ ּכִי אֵין מַחסֹור‬,‫יְראּו אֶת יי ְקֹדשָׁיו‬ ‫לִיֵריאָיו ּכְפִיִרים ָרׁשּו וְָרעֵבּו וְדֹוְרשֵׁי‬ ‫יי ֹלא יַחְסְרּו ּכָל טֹוב‬. ‫ ּכִי לְעֹולָם חַסְּדֹו‬,‫הֹודּו לַיי ּכִי טֹוב‬. ‫ּפֹותֵחַ אֶת יֶָדָ ּומַשְּׂבִיעַ לְכָל חַי‬ ‫ ּבָרּוְ הַּגֶבֶר אֲשֶׁר יִבְטַח ּבַיי‬.‫ָרצֹון‬ ‫ נַעַר הָיִיתִי ּגַם‬.‫וְהַיָה יי מִבְטָחֹו‬ ‫זַָקנְתִּי וְֹלא ָראִיתִי צִַדּיק נֶעֱזָב וְזְַרעֹו‬ ‫ יי עֹז לְעַּמֹו יִתֵּן‬.‫מְבֶַקּׁש לָחֶם‬, ‫יי יְבֵָרְ אֵת עַמֹו בַשָּׁלֹום‬.

Third Cup -- ‫ ברך‬ Why did miracles happen in Egypt? Because we believed they would. Those who didn’t believe in miracles saw only plagues. To see a miracle, you need an open heart and mind. That is the opening we make when we thank God for the miracles we have been blessed with as members of intersecting communities who value freedom and equality.

‫ ברוך אתה יה אלהינו מלך העולם בורא פרי הגפן‬ Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri ha-gafen.  Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine.

Drink the wine.

Elijah's Cup -- ‫ כוס אליהו‬

The prophet Elijah symbolizes the dreams of the Jewish people. Elijah challenged the injustices of a king, and brought idol-worshiping Israelites back to the service of God. He healed the sick and protected the helpless. At the end of his days, his disciple, Elisha, had a vision of Elijah carried oﬀ to heaven in fiery chariot. The prophet Malachi promised that Elijah would return one day to herald the time when all of the world would be redeemed. In rabbinic tradition, Elijah appears to worthy families disguised as a pauper, and in return for small acts of kindness bestows great miracles.

Legend relates that the prophet Elijah is present each day to carry forward the work of bringing justice and peace. Let us pour this cup to commit to carrying forward the work of bringing justice and peace.

Eliyahu ha-navi. Eliyahu Ha-Tishbi. Eliyahu Ha-Giladi

Bimheira v'yameinu yavo aleinu im mashiach Ben david

‫התשבי‬ ‫אליהו‬ ‫הנביא‬ ‫אליהו‬ ‫אלינו‬ ‫יבוא‬ ‫במהרה‬ ‫הגלעדי‬ ‫אליהו‬ ‫דוד‬ ‫בן‬ ‫משיח‬ ‫עם‬

Miriam's Cup -- ‫ כוס מרים‬

Miriam’s Cup is a relatively new ritual for the Passover seder. Its purpose is to honor the role of Miriam the Prophet in the Exodus, who saved Moses, supplied fresh water to sustain the Israelites through the desert, and brought song and dance. Miriam represents courage, healing, and renewal, and she highlights the contributions of women to Jewish culture, past and present. The Passover Exodus story of oppression and liberation echoes feminist and queer struggles. Thus, Passover is the ideal holiday to highlight concerns about equality and inclusion for all, and to interpret and remake Jewish traditions and create rituals to more visibly value the contributions of those who have been historically ignored or excluded.

Hallel with Psalms 115-118 would normally occur at this point but have been omitted in this edition.

Fourth Cup

Fill the fourth cup of wine.

‫ברוך אתה יה אלהינו מלך העולם בורא פרי‬ ‫הגפן‬ Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri ha-gafen. Praised are You, Hashem, our God, whose Presence fills the universe, who creates the fruit of the vine. Drink the wine.

Nirtzah -- ‫ נרצה‬   For 3,300 years we have been leaving Egypt. For 3,300 years we have labored to transform the darkness of this world into light. At times, like Moses at the burning bush, we have felt God powerfully present among us. And now, we must continue in that spirit, pursuing freedom and equality for upon all of us and upon all Israel. Let us all say: Amen.

Next Year In Jerusalem

Next Year In Peace!

Let us sing:

‫ ועל כל ישראל ואמרו אמן‬,‫ הוא יעשה שלום עלינו‬,‫ עושה שלום במרומיו‬

Oseh Shalom Oseh Shalom Bimromav Hu Ya-aseh Shalom Aleinu Ve'Al Kol Yisrael  (v'al kol yoshvai tevel) Ve'Imru Amen  May the One who makes   peace above make peace  descend on all of us

and all of Yisrael  (and upon all existence…)

And let us say Amen

May God who makes peace   in the heavens make peace

‫חד גדיא‬

According to modern Jewish commentators, what appears to be a lighthearted song may be symbolic. One interpretation is that Chad Gadya is about the diﬀerent nations that have conquered the Land of Israel: The kid symbolizes the Jewish people, the cat, Assyria; the dog, Babylon; the stick, Persia; the fire, Macedonia; the water, Rome; the ox, the Saracens; the slaughterer, the Crusaders; the angel of death, the Turks. At the end, God returns to send the Jews back to Israel. The recurring refrain of 'two zuzim' is a reference to the two stone tablets given to Moses on Mount Sinai.

‫חַ ד גּ ְַדי ָא‬

ONE LITTLE GOAT Verse 1: One little goat, one little goat: Which my father bought for two zuzim.

Chad gadya, chad gadya, dizabin abah bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 2: One little goat, one little goat: The cat came, and ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata shunra ve-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫ ו ְאָ ְכלָה ְלגַּדְ י ָא‬,‫ו ְאָתָ א שׁוּנ ְָרא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 3: One little goat, one little goat: Chad gadya, chad gadya, The dog came, and bit the cat, that ate the goat, ve-ata kalba ve-nashakh leWhich my father bought for two zuzim. shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫ דְ ּאָ ְכלָה‬,‫וְנָשַׁ ְך לְשׁוּנ ְָרא‬, ‫ו ְאָתָ א ַכ ְלבָּא‬ ‫ְלגַּדְ י ָא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 4: One little goat, one little goat: The stick came, and beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata chutra, ve-hikkah lekhalba de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫ ו ְהִ כָּה ְל ַכ ְלבָּא‬,‫ו ְאָתָ א חוּטְ ָרא‬ ‫ דְ ּאָ ְכלָה ְלגַּדְ י ָא‬,‫דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Chad gadya, chad gadya, ve-ata nura, ve-saraf le-chutra de-hikkah le-khalba, de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ָ ‫ו ְאָתָ א‬ ‫ ו ְשָׂ ַרף לְחוּטְ ָרא‬,‫נוּרא‬ ,‫דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬, ‫דְּ הִ כָּה ְל ַכ ְלבָּא‬ ‫דְ ּאָ ְכלָה ְלגַּדְ י ָא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 5: One little goat, one little goat: The fire came, and burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Verse 6: One little goat, one little goat: The water came, and extinguished the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata maya, ve-khavah le-nura de-saraf le-chutra, de-hikkah lekhalba de-nashakh le-shunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ָ ‫ ו ְ ָכבָה ל‬,‫ו ְאָתָ א מַ יָּא‬ ‫ְנוּרא‬ ‫דְּ הִ כָּה ְל ַכ ְלבָּא‬, ‫דְּ שָׂ ַרף לְחוּטְ ָרא‬ ‫ דְ ּאָ ְכלָה ְלגַּדְ י ָא‬,‫דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 7: One little goat, one little goat:

The ox came, and drank the water,

that extinguished the fire, that burned the stick,

that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata tora, ve-shatah le-maya de-khavah le-nura, de-saraf le-chutra de-hikkah le-khalba, de-nashakh leshunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ָ ‫ו ְאָתָ א‬ ‫ ו ְשָׁ תָ ה לְמַ יָּא‬,‫תוֹרא‬ ָ ‫דְּ ָכבָה ל‬ ‫דְּ שָׂ ַרף לְחוּטְ ָרא‬, ‫ְנוּרא‬ ּ ‫ דְּ נָשַׁ ְך‬,‫דהִ כָּה ְל ַכ ְלבָּא‬ ‫ דְ ּאָ ְכלָה ְלגַּדְ י ָא‬,‫לְשׁוּנ ְָרא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 8: One little goat, one little goat:

The slaughterer (Shoshet) came, and killed the ox,

that drank the water, that extinguished the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ Chad gadya, chad gadya, ַ‫ח‬ ָ ָ‫ ו ְשׁ‬,‫ו ְאָתָ א הַ שּׁוֹחֵ ט‬ ‫א‬ ‫ְתוֹר‬ ‫ל‬ ‫ט‬ ve-ata ha-shochet, ve-shachat le-tora ָ ‫א‬ ‫ְנוּר‬ ‫ל‬ ‫ָה‬ ‫ב‬ ‫דְּ ָכ‬, ‫דְּ שָׁ תָ ה לְמַ יָּא‬ de-shatah le-maya, de-khavah le-nura ַ ִ‫ה‬ ‫ָא‬ ‫בּ‬ ‫ל‬ ְ ‫כ‬ ‫ל‬ ְ ‫ָה‬ ‫כּ‬ ְ‫דּ‬ ,‫דְּ שָׂ ַרף לְחוּטְ ָרא‬ de-saraf le-chutra, de-hikkah le-khalba ‫ָא‬ ‫י‬ ְ‫ַד‬ ‫גּ‬ ‫ל‬ ְ ‫ָה‬ ‫ל‬ ‫כ‬ ְ ‫ּאָ‬ ְ‫ד‬ ,‫דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬ de-nashakh le-shunra, de-akhlah le‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬ gadya dizabin abba bitrei zuzei.

Verse 9: One little goat, one little goat:

The angel of death came, and slew the slaughterer,

who killed the ox, that drank the water,

that extinguished the fire, that burned the stick, that beat the dog, that bit the cat, that ate the goat, Which my father bought for two zuzim.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ Chad gadya, chad gadya, ַ‫ח‬ ָ‫ְשׁ‬ ‫ט‬ ‫ו‬ ,‫ֶת‬ ‫ו ְאָתָ א מַ לְאַ ְך הַ מָּ ו‬ ve-ata mal'akh ha-mavet, ve-shachat ‫לְשׁוֹחֵ ט‬ le-shochet ַ‫ְמ‬ ָ‫ת‬ ָ‫שׁ‬ ָ ‫ָא‬ ‫יּ‬ ‫ל‬ ‫ה‬ ְ‫דּ‬,‫א‬ ‫ְתוֹר‬ ‫ל‬ ‫דְּ שָׁ חַ ט‬ de-shachat le-torah, de-shatah le-maya ַ ָ ָ‫שׂ‬ ָ ‫א‬ ‫ר‬ ְ‫ְחוּט‬ ‫ל‬ ‫ף‬ ‫ר‬ ְ‫דּ‬ ,‫א‬ ‫ְנוּר‬ ‫ל‬ ‫דְּ ָכבָה‬ de-khavah le-nura, de-saraf le-chutra ,‫ דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬,‫דְּ הִ כָּה ְל ַכ ְלבָּא‬ de hikkah le-khalba, de-nashakh le‫דְ ּאָ ְכלָה ְלגַּדְ י ָא‬ shunra, de-akhlah le-gadya ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬ dizabin abba bitrei zuzei.

Verse 10: One little goat, one little goat:

Then came the Holy One, Blessed be Hashem,

and smote the angel of death, who slew the slaughterer,

who killed the ox, that drank the water,

that extinguished the fire, that burned the stick,

that beat the dog, that bit the cat, that ate the goat,

Which my father bought for two zuzim.

Chad gadya, chad gadya, ve-ata ha-Kadosh Baruch Hu ve-shachat le-mal'akh ha-mavet, deshachat le-shochet de-shachat le-tora, de-shatah le-maya de-khavah le-nura, de-saraf le-chutra de-hikkah le-khalba, de-nashakh leshunra, de-akhlah le-gadya dizabin abba bitrei zuzei.

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬ ‫ו ְאָתָ א הַ קָּ דוֹשׁ בָּרוְּך הוּא‬ ‫דְּ שָׁ חַ ט‬, ‫ו ְשָׁ חַ ט לְמַ לְאַ ְך הַ מָּ ו ֶת‬ ‫לְשׁוֹחֵ ט‬ ָ ‫דְּ שָׁ חַ ט ל‬ ‫ דְּ שָׁ תָ ה לְמַ יָּא‬,‫ְתוֹרא‬ ָ ‫דְּ ָכבָה ל‬ ‫ דְּ שָׂ ַרף לְחוּטְ ָרא‬,‫ְנוּרא‬ ,‫דְּ נָשַׁ ְך לְשׁוּנ ְָרא‬, ‫דְּ הִ כָּה ְל ַכ ְלבָּא‬ ‫דְ ּאָ ְכלָה ְלגַּדְ י ָא‬ ‫דְּ ַזבִּין אַבָּא בִּתְ ֵרי זוּזֵי‬

Verse 11: One little goat, one little goat.

Chad gadya, chad gadya,

‫ חַ ד גַּדְ י ָא‬,‫חַ ד גַּדְ י ָא‬

Who Knows One?

?‫אחד מי יודע‬ First verse: Who knows one?

I know one.

One is our God, in heaven and on earth.

Second verse: Who knows two?

I know two.

Two are the tablets of the covenant;

One is our God, in heaven and on earth. English

Hebrew

One is Hashem, one is Hashem, one is Hashem! In the Heaven and the Earth

Two are the tablets that Moshe brought;

‫אחד אלוהינו שבשמיים ובארץ‬

.‫א‬

‫שני לוחות הברית‬

.‫ב‬

Three are the Fathers

‫שלושה אבות‬

.‫ג‬

Four are the Mothers

‫ארבע אימהות‬

.‫ד‬

Five are the books of the Torah

‫חמישה חומשי תורה‬

.‫ה‬

Six are the books of the Mishnah

‫שישה סידרי משנה‬

.‫ו‬

Seven are the days of the week ooh-ah

‫שיבעה ימי שבתא‬

.‫ז‬

Eight are the days til the Brit Milah

‫שמונה ימי מילה‬

.‫ח‬

Nine are the months til the baby's born

‫תישעה ירחי לידה‬

.‫ט‬

Ten are the ten Commandments

‫עשרה דיבריא‬

.‫י‬

Eleven are the stars in Joseph's dream

‫אחד עשר כוכביא‬

.‫יא‬

Twelve are the tribes of Israel

‫שנים עשר שיבטיא‬

.‫יב‬

Thirteen are the attributes of Hashem

‫שלושה עשר מידיא‬

.‫יג‬

Special Thanks Our Passover Haggadah has been created with much care, by GLOE – The Kurlander Program for GLBTQ Outreach & Engagement – at the Edlavitch DC Jewish Community Center. Its compilation is the result of myriad inspirations, joining original created work with various outside sources (as cited), to tell stories of freedom and equality. Our deepest appreciation goes to Shane Cusumano, this Haggadah’s primary creator, whose thoughtfulness, creativity, and careful attention shine through these pages in countless ways We are also grateful to those other individuals who have helped to create this work over the years, through their contributed words and guidance: Rabbi Joel Alter, Rabbi David Dunn Bauer, Yoni Bock, Halley Cohen, Marlene Cohen, Amy Cotton, Shira Frank, Alex Greenbaum, Nico Quintana, Rabbi Susan Talve, Rabbi Jason Kimelman-Block, Cantor Jason Kaufman, and Rabbi Gil Steinlauf. Additionally, we are grateful for the commitment of longtime GLOE leaders and supporters including founder Stuart Kurlander, Committee Chair Michael Singer, Edlavitch DCJCC CEO Carole Zawatsky, the Edlavitch DCJCC Board of Directors, and many more. Other Sources We gratefully acknowledge material found in the following sources: Chabad.org; Gay Jewish Network of Michigan (cover image); A Humanist Modern Version Haggadah for Passover; Passover Haggadah, by Valley Beth Shalom of Encino, California; Stonewall Seder Haggadah, by Judy Freespirit, Dan Kane, and Laurel and Francey Liefert; Tel Shemesh; and The Velveteen Rabbi’s Haggadah for Pesach, assembled by Rabbi Rachel Barenblat. We also acknowledge material for the Four Cups of Wine found in the following sources: LGBTQ Religious Archives Network; Jewish Women’s Archive; MAN-MADE column on them. website; New Jersey Jewish Times; New York Times; Nice Jewish Girls interview with Evelyn Torton Beck by Jüdische Nachrichten for HaGalil; Outworld; Publishers Weekly; Through the Door of Life by Dr. Joy Ladin; Trans Poetics Manifesto by Dr. Joy Ladin. National Rainbow Seder: LGBTQ Passover Haggadah by GLOE - GLBTQ Outreach & Engagement is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License. © 2008-2015

For usage by the Jewish LGBTQ community and our friends.

3 Weeks. 120+ International Performances and Screenings. 1 Massive Celebration.

WASHINGTON JEWISH ARTS FESTIVAL WASHINGTON JEWISH FILM FESTIVAL WASHINGTON JEWISH MUSIC FESTIVAL

MAY 8–26 jxjdc.org

JxJ is a new multidisciplinary arts project that encompasses the 29th Washington Jewish Film Festival and the 20th Washington Jewish Music Festival alongside original cutting-edge hybrid arts programming—all presented as one massive three-week experience, taking over the Greater Washington region from May 8-26.

Learn more, find dates, and purchase tickets at jxjdc.org! RATED LGBTQ: QUEER CINEMA SERIES

For the fourth year in a row, GLOE is proud to partner with the Washington Jewish Film Festival to present the Rated LGBTQ queer cinema series as part of the festival’s line-up. These specially curated films—a small selection included below—tell stories in a range of themes relevant to LGBTQ Jewish audiences (and our friends).

FAMILY IN TRANSITION

The story of a family in a small traditional town in Israel, whose lives change completely after Amit, parent of four children, confides to her wife Galit that she’s a transgender woman.

BLACK HAT

A Hasidic man living a secret double life misplaces his hat, which will cause his two separate lives to collide in a way he never intended.

BOOK OF J

“The collaboration of singerguitarist Lockwood and Charming Hostess vocalist Eisenberg encompasses Yiddish songs, Piedmont blues, and queer politics.” – The New Yorker

The National Rainbow Seder, one of the nation’s largest and longest-running

Passover seders for the queer Jewish community and its allies, is a program of GLOE— The Kurlander Program for GLBTQ Outreach & Engagement at the Edlavitch DCJCC. GLOE, the first full-time LGBTQ program at any JCC in North America, engages

Washington’s LGBTQ Jewish community by sponsoring original programming and fostering a welcoming and inclusive environment at the EDCJCC.

GLOE’s meaningful and unique programs are made possible by the support of individuals like you.

Learn more and make a contribution today at edcjcc.org/GLOE. Thank you to our sponsors and co-presenters.