Three special Sabbaths take place before Passover. Each has a unique message for the mind and soul. The first is called Shabbat Parshat Parah. 

Parshat Parah takes place two weeks before the month of Nisan. Taken from Numbers 19:1-22, this portion of the Torah explains the ancient purification process involving the sacrifice of  the Parah Adumah, the now extinct Red Cow. 

The Parah Adumah, which had to be completely red and never been used for work, was used in a ritual purification process when someone became impure through contact with a dead body. As a result, the person would be unable to bring the Passover sacrifice until he became ritually pure again. 

First, the cow was slaughtered according to the laws of Kashrus, which kills the animal using a completely painless technique.  Next, as described in the Torah, the cows blood was sprinkled seven times. The cow was then entirely burned, and the priest had to take a piece of cedar wood, some hyssop and some crimson wool and throw it onto the cow. 

The laws surrounding the Parah Adumah are called chukim, decrees without apparent logical explanations. Other laws are called mishpatim, laws that are apparently logical or sensible, such as Thou Shall Not Commit Murder. 

Even King Solomon, the wisest of men could not explain the purpose of this Torah commandment.  King Solomon said “…I said I will be wise, but it is far from me” (Ecclesiastes 7:23) 

With the Temple destroyed, sacrifices like Parah Adumah can no longer be performed by Jews.  Instead, as a reminder of what was lost, Torah readings which discuss the sacrifice process have been incorporated into the prayer service. 

Shabbat Ha Chodesh: The Shabbat before the month of Nissan is called Shabbat Ha Chodesh, the Sabbath of the Month. Taken from Exodus 12:1-20, it tells of the commandments of the Passover sacrifice and the preparations for the Exodus from Egypt. 

Like a trumpet announcing the arrival of the King, each succeeding Shabbat raises the Jewish People’s anticipation of the arrival Passover, the anniversary of our national birth. 

Shabbat Hagadol: Finally, it is the Shabbat before Passover. This is called Shabbat Hagadol, the Great Sabbath. The haftorah read at the synagogue this Shabbat refers to the great day of the final redemption (Mal. 3:23). 

Even before we retell the history of our exodus from Egypt, we also look to the future and our final exodus from our current exile which will be heralded by the prophet Elijah. 

Before the Jews left Egypt, they were commanded to take a lamb and sacrifice it four days later. This took place on Shabbat and it is this Shabbat that we honor by remembering the Jews faith in G-d. 

Shabbat Hagadol is similar to Shabbat Shuvah, the Sabbath of Repentance before Yom Kippur, the Day of Atonement. Before Yom Kippur we are afraid of what Hashem will decree. Most repent out of fear. But on Shabbat Hagadol, we remember the great miracles Hashem performed in bringing about our exodus from Egypt, and in appreciation our hearts want forgiveness out of love of G-d. 

Like the Jews of Egypt, our heart are open and receptive to G-d’s greatness. In communities throughout Eastern Europe, rabbis would give a special sermon twice a year. Once on the Shabbat between Rosh Hashanah and Yom Kippur and once on Shabbat Hagadol. The custom continues to this day.

PHYSICAL PREPARATION FOR PASSOVER:

Cleaning For Passover: There is no doubt that Passover is the most challenging holiday for which to prepare. Like anything important and worthwhile, it requires a lot of effort and dedication. The key to Passover is organization. Not only must special food be bought and stored, but the entire house, including garage and cars must be rid of chametz, any leavened food. 

On the very first day, you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel” (Exodus 12:15). 

Chametz: So what exactly is chametz?  

Chametz is a mixture of flour and water that is allowed to rise. In addition to bread, it refers to any kind of food that has leavening properties or capabilities. We are permitted to only eat foods which do not contain chametz.  In regards to prepared foods, we are only permitted to eat foods marked Kosher For Passover and which have been prepared under the direct supervision of a recognized authority on the laws of Koshruth. Similarly, we are only permitted to use utensils, dishes, pots and pans which have been specially cleaned or reserved for Passover. Since this can be costly, many families use foil, paper and plastic goods wherever possible. 

The laws regarding hametz are very strict. Not only are Jews prohibited from eating chametz, we are also prohibited against having any chametz in our possession. This is why in the weeks leading up to Passover, (there are four weeks after Purim), it is a good idea to start using up chametz. When food shopping, buy only what you think you will need for the short term. This will cut down on what you may have to throw out or store before the holiday. 

The rabbis were so afraid that people might miss a piece of chametz that they instituted a few last minute rituals. The night before Passover there is a special search for the last remaining pieces of chametz, and the next morning there is a special ceremony for burning those remains. We also make formal declarations renouncing ownership of chametz and declaring any that remains in our homes or in our possessions, null and void. 

Hametz as a Metaphor: In the midrash, the rabbis see chametz as a symbol of the yetzer ha-ra, the evil inclination. Flour and water that rises is a symbol of pride and an unchecked ego. The Talmud, in Brachot 17a, compares the yeast in dough to the kind of corruption that can ferment and rise in the heart. 

Removing all chametz is a metaphor for purging ourselves of all impurity. Even Philo the Alexandrian commentator and philosopher compared the presence of chametz to the presence of evil. 

This is why the rabbis make us go to such lengths to remove even the tiniest bit of chametz. It is meant to represent the struggle to remove our own bad traits. 

Matzoh as a Metaphor: Matzoh, on the other hand, is flat, a poor man’s bread, made only of flour and water. It must be baked within 18 minutes so the dough has no chance to rise.  It is a symbol of humbleness and suppression of ego. 

House First: For those who do not go to relatives or hotels for the holiday, here is a basic guide for making your home kosher for Passover. Save your kitchen for last.  

Do a thorough cleaning of the house. Start two weeks before Passover with special attention to areas such as clothing, pocket books, sofa cushions, books, toys, toy bins, (etc.) anywhere that chametz may have been eaten or stored. Start with one room at a time and allow no further eating there once the room is clean. Inform family members and friends that the room is now “Pesahdik.” (kosher for Passover). If you know that no one has brought or eaten chametz is a certain room, like an attic, crawl space or office, you don’t have to clean it. 

The Kitchen: Once the house is free of chametz and clean for the holiday, (consider it Spring cleaning), you are ready to tackle the kitchen and dining areas. Clean the insides of cabinets and remove all crumbs. Reline cabinets, especially those cleared of hametz, where kosher-for-Passover food, dishes, or utensils will go.  Place chametz items in boxes to be stored away, and start to use up half eaten boxes of chametz.

Clean out the refrigerator, and if necessary, defrost the freezer, including gaskets where chametz can accumulate. If you can, store foods that can last the two weeks of Passover in a separate refrigerator. Line the shelves with foil or cut up paper grocery bags. 

Clean the range thoroughly including the area under the burners. Use the self clean cycle if you have one, or chemical oven cleaners. For a continuous-cleaning oven, clean as for a regular oven. Don’t forget the oven racks. Once clean, do not use them for 24 hours. 

Turn burners on highest heat for at least fifteen minutes, or five to ten minutes for electric burners, and turn the regular oven on the highest heat, including the broiler, for half an hour. Some keep the heat on longer, a half hour to an hour for burners, and an hour more for the oven.  Remember fire safety rules.  Never leave a burner unattended.  And, use special caution if your household has children. 

For a microwave, clean thoroughly and do not use for 24 hours. Place a cup of water inside, and turn the microwave on until it is completely steamed or the water has disappeared. 

Clean the sink thoroughly. Pour boiling water into all sinks, and use plastic liners in porcelain sinks. You don’t need liners in stainless steel sinks. 

Dishwashers are iffy. Check with your local rabbi. Some permit their use after they have been thoroughly cleaned and not used for 24 hours and then operated on a full cycle with detergent. Others insist on new racks. Others do not permit their use if they have porcelain interiors.  

Scrub down and cover the countertops unless they are granite, in which case they do not need to be covered. A good covering is lightly adhesive shelf paper that sticks and is washable, but comes off easily without leaving a residue. Vinyl or plastic coverings or aluminum foil can also be used. Leave one small counter area or work space free for chametz, which can be quickly covered in the morning before the first seder. 

Clean the table and chairs, checking in between the cracks of the table where it opens and in between the cracks of seat cushions. Cover the table with a tablecloth or plastic. 

Tape or tie shut any cabinets that are not going to be used for Passover or are designated to contain chametz which will be sold.  

Cleaning for Passover is a daunting task which when taken seriously can be a source of great anxiety.  When is clean ….clean??  The general rule is that if any remaining residue of chametz is unfit for consumption by a dog, it is sufficiently clean for Passover. 

If this is your first cleaning for Passover and you are unsure on how to go about it contact your local Rabbi for assistance.

Mechirat Chametz:  The ideal is to destroy all one’s chametz.  However, this can be costly and an unnecessary waste of good food. A more modern and halachically (permissible based upon Jewish law), correct approach is to sell your chametz to a non-Jew.  

The seller writes down the type of chametz, where it is located and how it can be accessed. Because the procedure is complicated, the sale is usually handled by a rabbi who acts as your agent during the transaction. A price is set, and the understanding is that the non-Jew can come to your house at any time to eat or take it. This of course rarely if ever happens and the sale is usually done as a favor. 

Shopping For Passover: Now that your house and kitchen are ready for Passover, you are ready to face the stores and aisles filled with foods marked Kosher for Passover.

If you live in a major metropolitan area, odds are your favorite supermarket chain will have specially designated Passover aisles or a whole area set aside for Passover foods. In cities with large Jewish populations, there will no doubt be kosher supermarkets where everything inside will already be marked kosher for Passover. Try not to feel anxious or pressured when you see people stocking up on Passover goods weeks before. 

Buying Meat, Chicken, and Fish:  Unless your supermarkets or grocery stores sell kosher meat, chicken or fish, you will need to go in person or place an order by phone or fax with your local kosher butcher or fish market. 

Kosher meat or chicken is kosher for Passover all year long. However, before holidays, and especially before Passover, the kosher butchers are busier than ever. Place meat orders at least three weeks in advance. Check if your butcher delivers. 

Buying Fruits and Vegetables: You can buy produce wherever you normally shop. It does not need special rabbinic supervision for Passover. There is no chametz in fresh fruit and vegetables. However, this is not always the case in produce which is available in convenient, ready-to-open bags, like ones for salads or broccoli flourettes, so be careful.

Buying Matzah: During Passover, and especially during the seder, only matzah made of flour and water prepared and baked in less than eighteen minutes is permissible. 

Enhanced or enriched matzah, also knows as matzah ashirah, containing egg, milk, honey, wine or fruit juice may not be eaten on Passover. Only children, the elderly and the infirmed are permitted to eat this kind of matzah on Passover. It is generally tastier and softer, which is why children and older people are allowed to eat it. 

Buying Machine vs. Handmade Matzah: Handmade matzah is generally more expensive than machine made. However, handmade matzah is more authentic looking since its pieces are usually pretty charred and not as uniformly shaped. 

I like to use machine made matzah during the week of Passover and handmade matzah for the sedarim. 

Buying Shemurah Matzoh: Another special handmade matzah that is available is called Shemurah Matzah, which means matzah that has been watched. Based on the commandment, “And you shall keep (watch) the festival of the matzah.” (Exodus 12:17)

The sages believed watching matzah required supervising the matzah-making process from the time of harvesting. They made sure that no water, which initiates the leavening process, came into contact with the wheat, whole or ground, until it is mixed into dough cooked for no more than eighteen minutes. 

Shemurah Matzah can be quite expensive but are highly sought after especially among very observant Jews. 

Buying Kitniyot: By custom, Ashkenazic Jews, or Jews from Eastern European descent, do not eat kitniyot on Passover. Kitniyot are legumes, like beans, peas, lentils, rice, millet, sesame and sunflower seeds, and according to some authorities, peanuts. This does not apply, however, to Sephardim, Jews of Spanish, Morroccan and Middle Eastern descent, who are permitted to eat kittniyot. 

Buying General Groceries: Each year, more and more common foods are beings marked Kosher for Passover. It is not necessary that you buy everything you see. Many people make the mistake of over-buying everything, especially the boxed cake and kuggle type mixes.  When determining what to buy, keep in mind, you will not want to prepare and eat these psudo-cakes once Passover is over. 

As a rule, foods that are kosher for Passover must have special markings indicating they are under proper rabbinic supervision. Matzah, matzah products, candies, cakes, beverages, canned and processed foods, jams, cheeses, jellies, relishes, salad oils, vinegar, wine and liquor would fall under this category. 

Each year the Union of Orthodox Jewish Congregations Of America publishes a Kosher for Passover Products Directory that lists all the products under their supervision. This directory is available from Orthodox Union, Dept. K, 45 West 36^th St., New York, NY  10008. Or, check their web site as www.ou.org

EREV PESACH: There are several rituals performed the day before Passover as well as on the day of Passover. 

Bedikat Hametz: By the night before Passover, most families have finished cleaning the house for xhametz. After sundown, one final, symbolic search is conducted. This is called Bedikat Hametz. 

You need to hide about ten pieces of bread, in some kind of wrapping, around the house. This is actually something your children can organize for you. The search is conducted by candle light, but you may also use a flash light. You will also need a feather for brushing the chametz, and a bag in which to collect it. If you use candles, take necessary precautions not to start a fire.  And, if children are involved, please provide proper supervision.

Once the following blessing is recited there is no talking until the chametz pieces are collected: 

Baruch ata Adonai Eloheinu Melech Haolam, asher kidshanu b’mitzvotav, v’tzivanu al biur hametz.  

Blessed are You, Lord our G-d, King of the universe, Who has sanctified us with His commandments and commanded us to remove all leaven. 

Bittul Hametz: Once the chametz is collected and secured in a bag, the act of nullifying  chametz still in one’s possession takes place. It is recited in Aramaic. 

Kol khamirah vakhami’ah, d’ikah, virshuti (d’lah khamitei ud’lah vi’artei, ud’lah y’danah lei) libateil v’lehevei hefkeir, c’afrah d’ar’ah.

Any leaven that may still be in the house, which I have (not seen or have not removed) shall be as if it does not exist, and as the dust of the earth. 

Biur Hametz: The next morning, it is custom to burn the bag of chametz, and any left over chametz you used that morning during breakfast. In Hebrew this is called biur chametz. The burning should take place well before noon of the first seder.

While other methods of destroying chametz are allowed, such as scattering it to the wind, or flushing it down the toilet, the most fun and certainly most educational one for children, is burning chametz in your own bonfire.  If you choose to burn you chametz  be careful and make sure it is done by a responsible adult.

The permanent destruction of the chametz is based on the Torah commandment to “destroy leaven from your houses” (Exodus 12:15, 19, 13:7) 

After the chametz is burned, the bittul formula is recited again. 

All leaven in my possession, whether I have seen it or not, whether I have removed it or not, is hereby nullified and ownerless as the dust of the earth. 

Some have the custom of adding the following:

Lord, our G-d, and G-d of our ancestors, just as I have removed all chametz from my home and from my ownership, so may it be Your will that I merit the removal of the evil inclination from my heart. 

The Fast of the Firstborn: Because the firstborn Jewish males were spared during the final plague that killed all Egyptian firstborn males of Egypt, there is a custom for firstborns to fast the day of Passover. 

The fast is called Ta’anit Bechorim and when it is observed, it begins at sunrise rather than the night before, like other fast days. 

When erev Pesach falls on Saturday night, the fast takes place on Thursday since it is not allowed to fast on the Sabbath except on Yom Kippur.  

SYMBOLS OF THE SEDER TABLE: 

The rest of the day is generally devoted to preparing physically and mentally for the evening seder. Jews in Israel observe one seder on the first night of Passover, Jews in the Diaspora, observe two, (See Laws and Customs for Sukkot for an explanation of this custom) one on each of the first two nights of Passover.  

The Seder Plate: The seder plate, or ke’arah in Hebrew, contains the five symbols of the seder. While any dish can be used, most families have a special seder plate they use year after year. Some families have more than one on the table, depending on the number of invited guests. It is nice for children to have their own seder plate so they can feel more a part of the seder’s service. 

The foods that make up the seder plate are not actually eaten during the seder. They are: 

Karpas: a vegetable, usually green such as parsely, to symbolize Spring and rebirth. It is dipped into salt water near the beginning of the seder. 

Haroset: a mixture of chopped apples, nuts, wine and spices like cinnamon or nutmeg. We dip the maror into the haroshet to lessen the bitter herb’s taste. It also symbolizes the mortar that the slaves made for bricks in Egypt. 

Maror: the bitter herbs. The most common foods used for maror are carefully washed romaine lettuce or freshly ground horseradish. If you use horseradish from a jar, it should be unadulterated, without beets or vinegar. 

The rabbis list their preference for maror: romaine lettuce, horseradish, endive or escarole. They prefer romaine because like the Jews’ experience in Egypt, it was first sweet and then became bitter.  

Beitzah: a roasted egg, also the symbol of the festival sacrifice, the korban hagigah. The egg should be hard-boiled and while in its shell, scorched on top of the stove burner.

Zeroa: the shank bone, or a roasted bone, another symbol of the korban hagigah, the festival sacrifice.

Matzot: Matzah takes center stage on the Passover table. Three matzot, one on top of the other, are used during the seder. We use a special matzah cover with three compartments to hold each piece. The three matzot are symbolic of the three categories of Jews: Priests, Levites and Israelites. Again, only matzah made from flour and water, also known as lechem oni, poor man’s bread, may be used.

Afikoman Bag: A special bag is set aside for the afikoman, the piece of matzah that is broken off at the beginning of the seder. The piece within the bag is then hidden for the children at the seder to find after the meal. For most children, this is one of the highlights of the entire evening. 

Since the seder cannot continue without the afikoman, children are allowed to ask their price for the afikoman’s safe return once they have found it.

Wine: Since each adult at the seder table is required to drink four cups of wine, good Kosher for Passover wine is necessary. Children, or adults who cannot tolerate that much wine, may drink grape juice.

There is no one reason for the four cup requirement. The most common explanation connects the four cups with the four expressions of redemption found in Exodus 6:6-7. “I am the Lord. I will free you from the burdens of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm… and I will take you to be my people….” 

Salt Water: Various bowls of salt water are placed throughout the seder table for dipping vegetables. The salt water is a reminder of the tears shed when we were slaves in Egypt.  

The Cup For Elijah: Tradition says that the prophet Elijah visits each Jewish family on Passover. Therefore it is a custom to fill a special goblet for the prophet. 

Reclining: It is a special mitzvah to recline during the seder. Reclining is a symbol of freedom and wealth. Therefore, we place special pillows on each chair so each member of the seder may participate in the comfort that was enjoyed in the ancient world. 

Kittel: In some homes, the leader of the seder wears a long white robe called a kittel as a symbol of purity and as a reminder of the priestly garments worn during the temple service of the Passover sacrifice. 

The Hagaddah: The haggadah tells the story of the exodus from Egypt and also contains the order of the evening’s service. The word, hagaddah, comes from the Hebrew, L’hagid, to tell, which fulfills the most important theme of Passover: recounting again and again the miraculous exodus from Egypt. 

The hagaddah has had thousands of editions. It was one of the earliest religious manuscripts to be illustrated. Some authorities date the first illustrated hagaddah back to 1482 in Guadalajara, Spain.

The hagaddah is many things: script, folk songs, history, myth and sacred text. Each guest and especially child, at the seder table should have a hagaddah in front of them. Most children in Jewish day schools or afternoon programs learn about the hagaddah and even make their own. 

Many hagaddahs today come with commentaries to facilitate group discussion. It doesn’t matter if one reads the hagaddah in the original Hebrew or if each guest at the table reads from the hagaddah in English.  

Candlelighting: 

If the first seder falls out on Friday night, light the candles eighteen minutes before sundown and say the following blessings: 

First Blessing: Baruch Ata Adonai Eloheinu melech ha’olam, asher kidshanu b’mitzvotav, v’tzivanu l’hadlik ner shel (Shabbat v’shel) yom tov. 

Blessed are You, Lord our G-d, King of the Universe, Who has sanctified us with His commandment and commanded us to kindle the lights of (Sabbath and of) the festival.

Second Blessing: Baruch Ata Adonai Eloheinu Melech Ha’olam, shehekheyanu, v’kiyamanu, v’higgiyanu lazman hazeh.

Blessed are You, Lord our G-d, King of the Universe, Who has kept us alive, sustained us, and brought us to this season. 

THE SEDER:

The word seder means order, and it is this order or outline that we follow in the hagaddah. The seder begins at night fall after the holiday and or Sabbath candles are lit. 

Kadesh: The first cup of wine or grape juice is lifted. The sanctification over wine, or Kiddush, that begins every Sabbath and festival meal is recited. It always includes the phrase, y’tziat mitzrayim, connecting Passover with each Sabbath and festival of the year. 

Urhatz: Hands are washed not with soap but by taking a cup of water in the left hand and pouring half its contents in three splashed over the right hand, then switching and pouring the remainder over the left. 

Normally, observant Jews will ritually wash their hands before a meal which includes bread or matzah.  This act reminds us of the Priests washing their hands during the temple service. After washing hands we a blessing, al netilat yadayim, is recited.  

However, in this case, we wash hands but omit the blessing.

The purpose of Urhatz is to elicit questions by small children such as:  “Why didn’t you say a bracha?”  We want children’s curiosity to be piqued and we want them to ask questions during the Seder. Urhatz is meant to get the ball rolling.

Karpas: We dip a vegetable into the salt water during the seder as a symbol of the bitter tears shed by the slaves in Egypt. This is the first time we dip something during the seder.  The second time we dip the maror into the charoset.

The dipping serves two functions: one, to arouse a child’s interest to ask why we are dipping; and two, the act of dipping is reminiscent of GrecoRoman banquet customs that were reserved for the free and the wealthy.

Yahatz: The middle matzah is broken in two. The larger piece, which is the afikoman, (from the Greek, meaning dessert of the seder), is wrapped in a napkin or in a special afikomen bag and hidden for the children to find before birkat hamazon, the grace after meals, is said. The smaller piece is placed between the other two matzot. 

Besides being a fun activity and a good way to keep the children’s interest during the seder, breaking the afikoman is symbolic of lehem oni, the bread of affliction, like the food the slaves ate in Egypt.

Magid: This is the telling of the story of the exodus from Egypt and the core portion of the seder. It is the whole reason for holding the seder and the most important for our children. It breaks down as the following:

Ha Lahma Anya – “This is the bread of affliction that our ancestors ate in Egypt.” This paragraph, which is written in Aramaic, the language of the Jews in the early centuries of the Common Era, invites all who are hungry to join with the hope that the next year we will be a free nation in the land of Israel. 

The Four-Questons: Ma Nishtana –“Why is this night different?”  This is the beginning of each of the four questions, probably one of the most popular parts of the seder. This very famous section can be chanted in Hebrew, English, even in Yiddish, by the youngest child or children. 

Each of the four questions ask why things are different this night of Passover. The first question asks why matzah and not chametz is eaten; the second question asks why bitter herbs are eaten; the third question asks why the vegetables are dipped not once, but twice during the seder; and the fourth question asks the reason for reclining during the seder.

Avadim Hayinu- “We were slaves to Pharoah in Egypt.” The four questions are never answered directly in the hagaddah. Instead, this paragraph attempts to answer indirectly by telling the story of the exodus. It sets forth two essential themes of the hagaddah:  

1.   We, not just our ancestors, were slaves in Egypt, and if G-d had not redeemed us, our children would still be slaves in Egypt.

2.   We can never tell the story of our slavery in Egypt enough times.

The Five Sages: To illustrate how we can never finish telling the story of our slavery, the hagaddah brings a tale of five sages who stayed up all night long to discuss the exodus from Egypt. 

The Four Sons: On the most basic level, the hagaddah teaches us the best way to approach children about our heritage. Recognizing that not all children are alike, the hagaddah makes allowances for the wicked child, the wise child, the simple child and the child that does not know how to ask questions at all.

On a deeper level, the four sons may stand for the ideological groups that threatened rabbinic Judaism in the first and second centuries, like the Hellenes, Judeo-Christians, Sadducees and Essenes.

The four sons could also have mirrored the political attitudes of Jews living under Roman rule – those who supported the revolution, those who refused to join the revolt, those who had been enslaved by Rome and those who had not been exposed to Judaism and didn’t know what the revolution was all about.

A more modern interpretation by the late Lubavitch Rebbe, Rabbi Joseph Isaac Schneersohn (1880-1950), explains that the four sons really stand for the four generations of American Jews, each one more removed from Jewish tradition than the last.

First, there was the religious immigrant; then there was the rejecting second generation; then there was the confused third generation in conflict between what he or she remembered from his or her grandparents and from what his or her parents omitted from their lives. And finally, the fourth generation, who never knew his or her grandparents and has no basis from which to even form a question.

The Ten Plagues: As we recite each of the ten plagues, we remove a drop of wine from our cups, either with our pinky to symbolize “etzbah elohim,” the finger of G-d, or with a spoon. 

Dayyeinu: A lively song and a seder favorite that recounts the great deeds G-d performed for the Israelites. Sung in a refrain, each phrase ends with the words, “Dayyeinu,” It would have been enough.  

Be Chol Dor Vador: “In each generation, every person should feel as if he were personally redeemed.” This paragraph is the clearest statement that we were redeemed from Egypt, not just our ancestors.

Lefikhakh: “Therefore, since G-d redeemed us, we must glorify the Him and sing praise before Him.” This introduces the prayers for Hallel which are next recited in the hagaddah.

Second Cup of Wine: The concluding blessing of the maggid section praises G-d as our redeemer and hopes for our future redemption. Maggid concludes with the blessing over the second cup of wine which we drink while reclining.

Rachtzah: We ritually wash our hands and this time recite the blessing, al netilat yadayim.

Motzi Matzah: Each person at the table takes a piece of the top matzah and a piece of the broken middle matzah. After the blessing for hamotzei and for matzah is recited, both pieces are eaten reclining to the left.

Maror: We take the bitter herbs, dip them in the haroset, a mixture of nuts, apples and wine that remind us of the bricks our ancestors made as slaves, and recite the blessing for the maror. We do not recline while eating.

Koreich:  Each person at the seder makes a sandwich out of two pieces of matzah and some maror. We do not lean while eating it because the bitter herbs signify slavery.

The first-century sage Hillel invented the sandwich (korech) of matzah and maror because of the Torah commandment to eat the two with the Passover lamb (Exodus 12:8). 

Shulkhan Orech: Believe it or not, it’s finally time for dinner. The meal may have as many courses as you like. Here are two menu suggestions: 

1. Chicken soup with matzah balls; green salad with home made or bottled dressing; Brisket, roasted potatoes, steamed asparagus. For desert, flourless chocolate cake, fresh fruit, nuts and candy. 

2. Sliced, warm Gefiltah fsh or salmon loaf; sweet and sour meatballs; chicken in wine sauce; Passover stuffing with sautéed vegetables; steamed broccoli. For dessert, assorted cookies, fresh fruit salad, nuts and candy.  

See RECIPES at end of page.

Tzafun: The seder may not proceed unless the afikoman is returned, or in most households, ransomed and then eaten, by everyone at the seder. Eating the afikoman at the end of the meal is also a reminder of the Passover sacrifice which was eaten at the end of the Passover meal when the temple existed. 

Barech: Birkat Hamazon, the grace after meals, is recited. Afterward, the third cup of wine or grape juice is raised, the blessing borei pri hagafen is said, and the wine is drunk while reclining. 

Shefokh Hamatka: The front door is opened to welcome the prophet Elijah and children crowd around the cup of Elijah to see if he “drinks” from the wine. The paragraph, shefokh hamatka, pour out your wrath, is recited. 

The custom for reciting this verse began during the Middle Ages in response to Jewish persecution during the Crusades. The connection between the verse and Elijah is that at the final redemption, the nations that persecuted the Jews will be punished. It was also a way of showing how false the blood libels were by opening the door and inviting anyone to see for themselves that nothing of the sort was taking place.  

Hallel: The last part of the hagaddah contains praises and songs to G-d. The remainder of Hallel is said. Following the recitation of Hallel, the fourth cup of wine is poured, the blessing is said, and the wine is drunk while reclining.  

Nirtzah: The conclusion of the seder. We finish the seder with the poem called, “Hassal Siddur Pesach.” We then sing the song, Le Shana Haba B’yerushalayim, Next Year In Jerusalem. 

It is traditional to complete the Seder by singing the additional songs which have been added to the Haggadah. Songs such as “Ki lo Na’eh,” “Adir Hu,” “Ehad mi Yodea,” Who Knows One, and “Had Gadya”.  They can be a lively and shared experience by all family members and guests.

The Second Seder: For those living in the Diaspora, a second seder is observed. (See Laws & Customs for Sukkot for an explanation of the second days observed for most festivals by Diasporaic Jews.) As far as the Hagaddah, the text is the same as the first night, except for two liturgical poems recited at the end of the seder. U-be-khen va-yehi ba-hatzi ha-lailah is sung the first night and u-be-khen ve-amarteim zevah Pesach, is recited the second night.

Candlelighting: Before lighting the candles on the second night of Passover, the first day must be finished. So instead of lighting the candles before sunset, candles are lit after nightfall. Since it is a festival, we are allowed to light the candles with a pre-existing flame, such as a pilot light on a gas stove or a wick from a  25-hour-burning candle.

When lighting candles, repeat the blessings listed above with the exception of the blessing, she’hechiyanu. 

Counting the Omer: At the end of the second seder or the second night of Passover, we begin a countdown toward the next pilgrimage festival called Shavuot. The omer was a specific measure of the new wheat harvest that was cut the second night of Passover and brought to the temple as an offering. Even though our temple does not exist any longer, the rabbis commanded us to count the days between Passover and Shavuot.

You start with the blessing: 

Baruch ata Adonai Eloheinu Melech Haolam, asher kidshau b’mitzvotav al sefirat ha-omer.

Blessed are You Lord our G-d, King of the universe, Who has sanctified us with His commandments and commanded us concerning counting the omer.

And then state the day’s count:

Hayom yom ehad la’omer.

Today is the first day of the omer. 

If you forget to count the second night, but remember the third night, resume counting without the bracha, or blessing. 

THE REST OF PASSOVER:

Hol Ha Moed vs. Yom Tov: The intermediate days of Passover vs. the festival days of Passover. Traveling, cooking, working etc. is permitted on hol amoed but not on Yom Tov.

In the diaspora: Yom Tov begins the night of the 14^th of Nisan and ends the night of the 16^th. The intermediate days start after havdalah on the night of the 16^th until candle lighting on the 20^th of Nisan. Yom Tov begins the night of the 20^th and is over the night of the 22^nd.

In Israel: Yom Tov begins the night of the 14^th of Nisan and ends with the havdalah service the night of the 15^th. The intermediate days begin the night of the 15^th and end with candle lighting the night of the 20^th.  Yom Tov, and therefore Passover, is over the night of the 21^st of Nisan. 

Making an Eruv Tavshilin: Cooking on Yom Tov is allowed, but cooking ahead for other days of the week is not. This is to give the yom tov the respect it deserves, but it poses a problem when the last day of yom tov is the day before Shabbat.

So, an eruv, a mixture, tavshilin, of cooked foods, is created that allows us to also prepare foods for Shabbat since there is no cooking from sundown to sundown (See Laws and Customs for Shabbat). 

It involves making a symbolic meal of two foods – bread, (See Laws and Customs for Sukkot or Shavuot) or matzoh, on Passover; and an egg, or piece of meat or fish – on Wednesday afternoon.

Put them on a plate and lift it up while reciting an Aramaic blessing:

Baruch ata Adonai Eloheinu Melech Haolam, asher kidshanu b’mitzvotav v’tzivanu al mitzvat eruv.

Blessed are You Lord our G-d King of the Universe, Who has sanctified us with His commandments and commanded us concerning the mitzvah of Eruv.

Once this eruv is complete, it is considered as if we had already cooked for the Sabbath, and any other cooking done later is incidental. Just put the prepared food in an out-of-the-way place so it is not accidentally eaten.

Like all legal fictions, (such as mechirat hametz) it was created in order to lessen one’s hardship, whether it saves on the expense of having to buy all new groceries or it alleviates the amount of work required to make yom tov and Shabbat all in one week.

Special Prayers: The liturgy for Passover is basically the same as other festivals. However, during musaf on the first day of Passover, we recite a prayer for protection against harmful weather conditions. The prayer is called, Tfilat Tal, the prayer for the dew. Accordig to the Midrash, Isaac gave blessings for dew to Jacob on Passover night.

Yizkor: The memorial prayer for the dead is recited in the synagogue by children who have lost one or both parents. It is said on the seventh day of Passover (in Israel) or on the eighth day of Passover (in the Diaspora).

Torah Readings:  The Torah readings on yom tov all deal with the Exodus, the laws of the festival and later celebrations of Passover including the sacrifices of the day. Haftorah ro prophetic portions read on the first two days retell Passover celebrations during the time of Joshua and under King Josiah (Joshua 5:2-6:1-27; II Kings 23:1-9; 21-25). 

On the last two days of Passover, we read a Song of Deliverance by King David, which also parallels the Song of the Sea, which is read the same day.

Havdalah: A shortened version of havdalah is recited the last night of Passover, unless it coincides with Shabbat, in which the full havdalah is recited.

Baruch atah Adonai Eloheinu Melech Haolam borei pri hafaffen. 

Blessed are You, Lord our G-d, King of the universe, Who creates fruit of the vine.  

Baruch Ata Adonai Eloheinu Melech Haolam, hamavdil ben kodesh l’chol, ben yisrael l’amim, ben yom hash’vi’I, l’sheshet y’mei ha’ma’aseh. Baruch Ata Adonai, hamavdil ben kodesh l’chol.

Blessed are You Lord our G-d, King of the universe, Who makes a distinction between sacred and secular, between Israel and the other nations, between the seventh day and six working days. You are blessed, Lord, Who makes a distinction between the sacred and the secular.

Cleaning Up: Before you rush out to buy or order in a pizza, remember, you have a lot of cleaning up to do. All the Passover dishes, foods, ritual objects etc.should be cleaned and put away in an organized fashion before chametz is brought back to the house. If you take a little extra time now, it will no doubt make your life easier the next year when you start all over. 

Also, remember that your rabbi needs time to arrange to sell back to you your chametz. That usually takes about two hours after the holiday is over.  So you can’t eat any chametz from you own cabinets for several hours after the holiday.  To do so is considered stealing belongs of another.

One last item. There are many Jews, usually the Orthodox, who do not eat bread owned by a Jewish bakery or store that was open on Passover. In Hebrew this is called, chametz she-avar alav ha-Pesach. If you agree or feel the same way, wait a couple of weeks until you can be reasonably sure that whatever was baked during Passover has already been sold.

Nisan, the month of miracles: “This month shall be the head month for you. It shall be the first month of the year.” (Exodus 12:2).

Rosh HaShanah, the Jewish New Year’s Day, takes place in the month of Tishrei, the seventh month of the Hebrew calendar. However, it is Nisan, six months later, that is the head of the Jewish calendar. How can this be? 

The Torah teaches us that there are two beginnings: Rosh Hashanah, the natural beginning of the world, for all creatures; and the miraculous month of Nisan, the beginning of the Jewish people. 

But our Sages asked, “If the Torah is meant to explain the origins of the Jewish people why does it start with the creation of the world.  Instead, the Torah should have started with the story of the Exodus, the birth of our nation, “Ha’chodesh hazeh Lachem…”  This month shall be the head month for you” (Exodus 12:2) 

Our Sages answer that the Torah begins with the creation of the world because G-d wanted his people to know who He was and where they came from. If anyone should question their status as the chosen people and their right to the land of Israel, they could point to the creation of the world and everything G-d gave them and their forefathers as an inheritance. (Genesis Rabbah 1) 

Furthermore, Rashi, one of our greatest Torah Sages, explains that the first word that begins the Torah, B’Rashis, has been mistranslated into English to mean “In The Beginning…”  Rashi explains that the prefix “B” should be translated as “For The Sake of” and Rashis, is a term the Torah only uses to refer to the Jewish people.  Therefore, the first sentence of the Torah should be read, “For the sake of the Jewish people G-d created the heavens and the earth.” 

Kur Ha Barzel: The Iron Forge:  Passover commemorates the birth of our nation. The midrash, the compilation of the Oral Torah, explains that in order for the Jews to truly understand their freedom and develop a national purpose, they had to experience the Kur Ha Barzel, the iron forge, a metaphor for the slavery they endured in Egypt and their miraculous redemption. 

Just as a blacksmith perfects his blade through hot coals and fire, so too did G-d forge his people through the hot coals and fire of slavery.  Had G-d simply handed the land of Israel to Jacob and his sons, we may not have appreciated the true value in the gift.  We also may have lacked national purpose and unity. 

Instead, we were liberated from slavery, witnessed the strong-arm of G-d through the plagues and the many miracles He preformed for our benefit during our escape.

For The Sake of Righteous Women: Women play a crucial role in the exodus from Egypt. Our sages tell us, Bishveel Nashim Tzidkaniot Nigalu Avoteinu Mimitzrayim, which means, “Our forefathers were redeemed from the land of Egypt for the sake of righteous women”. 

It was Jewish women who kept having children despite Pharaoh’s threat to drown the baby boys. Jewish midwives risked their lives to save male infants, and it was Miriam who watched over her brother, Moses, as he floated down the Nile and then arranged for her mother to nurse him. 

Across the Red Sea, it was women, the Torah says, that erupted in spontaneous joy and began singing and dancing in praise of G-d for their miraculous deliverance from the hands of the Egyptian army. 

In the desert, while the rest of the children of Israel lost faith in Moses and in G-d, and began worshipping a golden calf, it was women who refused to participate and who refused to allow their gold and silver to be used to make the pagan idol. 

Years later, in their merit, it was the jewelry of Jewish women that was used to fashion the kiyor, the mirrored sink, that was used in the mishkan, the desert tabernacle.  

The Hardening of Pharaoh’s Heart:  G-d grants each human being the freedom of choice, a free will, and in this way we are judged.  But the Torah’s Exodus narrative describes that subsequent to each plague Pharaoh is ready to relent and let the Jewish people go.  But, each time G-d hardens Pharaoh’s heart and he changes his mind.  

So, one may ask, did Pharaoh have freedom of choice? If G-d hardened Pharaohs heart, was he responsible for his actions?

Our Rabbis explain that Pharaoh indeed had freedom of choice.  In fact, they argue, if G-d did not “harden Pharaohs heart” Pharaoh would not have had freedom of choice at all. Because, who wouldn’t let the Israelites go after witnessing just one of G-d’s signs. 

By hardening Pharaoh’s heart, G-d actually leveled the playing field. With his heart hardened against the most natural and automatic response of letting the slaves go, Pharaoh was presented with an actual real, palpable choice. Pharaoh’s true self and true heart was able to emerge, and the answer was always no. 

Strangers In a Strange Land: The Torah says that we must be kind to strangers in our land, for we too were strangers. 

It is remarkable that the Torah should make such a comment. The Jews weren’t just strangers in Egypt. We were slaves for 210 years and were made to endure two centuries of abuse. 

There is a beautiful midrash, a parable which is part of our oral tradition, that helps explain this commandment. 

When the Egyptians were drowning in the Red Sea, the angels in heaven wanted to sing praises to G-d for rescuing the Jewish people.  But  G-d  silenced them, saying, “My children are drowning in the sea and you want to sing before me?”  

Even during the holiday of Passover, where it is easy to get caught in the drama of the story and rejoice at Israel’s victory over their enemy, we must also remember that the Egyptians besides being G-d’s creations, fed and sheltered us during the famine.

For this reason, only half of Hallel is recited during the last six days of Passover. Proverbs teaches us “If your enemy falls, do not exult. If he trips, let your heart not rejoice” (24:17)

Our sages place the Exodus from Egypt on the fifteenth of Nisan in the year 2448. Since Jewish holidays begin the night before, Passover begins at sundown on the fourteenth of Nisan and continues for seven days, except in the Diaspora, where it is observed for eight.

Passover (Pesach) is also called Hag Ha Aviv, the holiday of Spring, since it takes place between late March and mid-April. It is also called Hag Ha’Matzot, the holiday of unleavened bread, since we are forbidden to eat leavened food. Another name for Passover is Z’man Heiruteinu, the season of our liberation, since the story revolves around our Exodus from Egypt and freedom from slavery.

The story of Passover is found in the Torah, in Sefer Shemot, the book of Exodus. It begins with the death of Joseph and the rise of a new Egyptian Pharaoh. Bible scholars believe this new Pharaoh was Ramses II. 

First, some background.  How did we wind-up slaves in Egypt?     

Joseph’s Story: Joseph was Jacob’s favorite son. Jacob was the son of Isaac and the grandson of Abraham. 

Joseph and his younger brother, Benjamin, were the only children of Rachel, Jacob’s favorite wife. The Torah says she died on the road while giving birth to Benjamin. 

Jacob’s other 10 sons, were the children of his first wife, Leah, Rachel’s older sister, and Bilha and Zilpa, their maidservants. The brothers were all jealous of Jacob’s attention to Joseph.     

Joseph, as a teenager, unwisely aggravated his brothers, telling them about dreams he had in which he was the sun and the moon, and they were stars, bowing to him. The final straw was the day Joseph appeared in a coat of many colors that Jacob made especially for him. It was then that his brothers decided that Joseph and his ideas threatened the convenient between G-d and Abraham, Isaac and their father, Jacob.  So, after much debate, they unwisely decided to get rid of him.       

After agreeing not to kill him, they decided to throw him in a pit. When his brother, Judah, came back that night to rescue him, it was too late. The other brothers had already sold Joseph to a caravan of Midianite traders. 

Realizing they had to tell their father something, the brothers dipped Joseph’s coat in goat’s blood and told their father that Joseph was killed by a wild animal.      

Now a slave, Joseph was sold to a wealthy Egyptian household where he soon became a favored and trusted servant. After some time, the beautiful wife of his new master, Potifar, attempted to seduce him.   Joseph, could have easily succumbed to Potifar’s wife and live in comfort, instead he resisted her advances, explaining that he could not commit adultery.    

Potifar’s wife was so incensed, she accused Joseph of attacking her. Potifar had Joseph thrown into jail, where he spent the next seven years. While in jail, Joseph gained a reputation as an interpreter of dreams. The Torah describes how Joseph correctly interpreted the dreams of two of Pharaoh’s servants, the royal butler and the royal baker. Joseph asked them to remember him if they were released.        

As Joseph predicted, the baker was eventually killed and the butler was eventually restored to his former position. However, as punishment for not relying on G-d to save him, Joseph spent another several years in prison until it happened that Pharaoh began experiencing disturbing dreams.        

When no one could explain Pharaoh’s dreams, the butler told Pharaoh about Joseph’s remarkable ability. Joseph was taken before the Pharaoh who described his now famous dream about seven lean cows consumed by seven fat cows, and seven lean stalks of corn consumed by seven fat stalks of corn. 

Joseph explained how Egypt would experience seven years of plenty followed by seven years of famine. He advised Pharaoh to store houses of grain during the years of plenty so Egypt would have enough food when the famine came. Pharaoh was so impressed with Joseph’s interpretation that he put him in charge of preparing Egypt for the coming famine. 

Joseph’s prediction came true, and soon Joseph became the second most powerful man in Egypt. Word of Egypt’s abundant food supply reached Canaan, where Jacob and his growing family were quickly running out of food. Jacob sent the brothers to go to Egypt to buy supplies. Only Benjamin, Jacob youngest child, and Joseph’s brother, stayed behind. 

Joseph, who was now married with two sons of his own, was in charge of all grain distribution in Egypt. When his brothers arrived, Joseph recognized them immediately but decided to keep quiet. Instead, he singled them out, asked them who they were and why they came to Egypt. He made sure they got the best of everything. But Joseph was curious. Did they regret what they did to him, and if given the chance, would they do it again?          

To test them,  Joseph accused his brothers of being spies. He insisted that they choose one brother to be held in Egypt as hostage until the rest return with the brother they left behind in Canaan. 

The brothers had no choice but to do as Joseph said. It was determined that Shimon stay behind in Egypt as the remaining brothers returned to their father Jacob in Canaan. 

When Jacob heard all that had occurred in Egypt he was very distraught at the prospect of parting with Benjamin. However, he had no choice. Benjamin returned to Egypt with his brothers. 

Once  back in Egypt, Joseph had Shimon released and ordered all his brothers brought to his private household. Once there, Joseph had a feast prepared. At the end of the feasting, Joseph ordered their sacks be filled with as much food as they could carry and also instructed that money be placed in every brother’s sack. As part of the test, Joseph had his servants place a silver goblet inside Benjamin’s sack. 

By morning, the brothers, along with Shimon and Benjamin, were on their way back to their father Jacob. When they reached the outskirts of the city, they were stopped and arrested by Egyptian soldiers and brought back before Joseph. 

Joseph accused one of the brothers of stealing a silver goblet. Every sack was searched until the goblet was found in Benjamin’s sack. As punishment, Joseph decided that the boy should remain in Egypt as his servant.

When the brothers heard this, they ripped their clothing and pleaded with Joseph to spare the boy. Judah offered himself instead of Benjamin, for losing Benjamin would surely kill their father. 

Joseph could no longer restrain himself. Overcome with great emotion, he was now convinced that his brothers were sorry for what they had done to him. Weeping, Joseph announced, “I am Joseph: Does my father yet live?” 

The brothers could hardly believe it. They were too afraid to speak, too afraid to breathe. Joseph said he had completely forgiven them and told them everything he had suffered was part of a divine plan. 

“And now be not grieved, nor be angry with yourselves that you sold me here. Because to preserve life did G-d send me before you.” (Genesis 45:3-5)       

Joseph asked only that his father Jacob be brought before him. When he concluded his tale of all that had happened to him, he fell upon the neck of his brother Benjamin and wept. And Benjamin wept upon his brother Joseph’s neck. 

Joseph gave them wagons and provisions for their trip home. But to Benjamin, Joseph gave 300 shekels of silver and five changes of clothing. As they left Egypt, Joseph said to them: “Do not quarrel on the way.”  

When Jacob heard that Joseph was alive he fainted. When he came to he was overjoyed. He and his family gathered everything they had and proceeded to make the long journey back to Egypt, where they settled in Goshen. 

Although Joseph achieved great stature in Egyptian society he never forgot he was a Jew or where he came from. In fact, even though he was married to an Egyptian priestess, he gave his two sons the Hebrew names Ephraim and Menashe.     

Joseph and all his family prospered in Goshen, an area rich in graze land on the edge of Egypt. Life was good until the power structure changed and there rose a new Pharaoh, the one the Torah says, “did not know Joseph.”  Could it be that this new Pharaoh did not know who Joseph was and all he did to save Egypt?  Or, was it that the new Pharaoh did not want to remember?  Throughout the centuries, these questions have been a source of great debate among our Jewish sages.      

A Slave’s Story:  After the death of Joseph, things took a turn for the worse. The Torah says that the new Pharaoh feared the Israelite’s prolific ability to reproduce. The Midrash, a collection of Jewish legends, says that Jewish women in Egypt gave birth to six children at a time.  Pharaoh’s advisers warned they would soon take over Egypt.     

To slow them down, the new Pharaoh oppressed the Hebrews, using them as slaves to build the great Egyptian cities, Pittom and Ramses. When this did not work, the new Pharaoh ordered Egyptian midwives to kill the first born males of Jewish slaves. When this too had little effect, the Pharaoh decreed that every Jewish male infant be drowned in the Nile River.

To save his life, one Jewish baby boy was placed in a basket to float down the Nile river. The baby was the son of Amram and Yochebed. His sister Miriam followed close by. The basket with the baby inside was found by Pharaoh’s daughter, Batsheva. She called him Moses, an Egyptian name, for she drew him from the Nile.    

When Miriam saw who found him, she quickly offered Pharaoh’s daughter the services of a nursemaid. The nursemaid she offered, was of course, the baby’s own mother, Yocheved.      

After Moses was weaned, he grew up as a prince in Pharaoh’s palace. The misery of the Hebrew slaves continued. For the most part, Moses remained untouched by their suffering. One day, however, something happened that changed his life forever.      

Moses was walking among the slaves and saw an Egyptian taskmaster beating a Hebrew. When the Egyptian would not stop, Moses struck him and the Egyptian died.       

Two Hebrew informants witnessed the attack and threatened to report Moses. Afraid for his life, Moses ran away. He ran until he came to Mideon, where he found refuge in the house of Jethro, a Midian priest.

Jethro had seven daughters who tended the family flock. Moses fell in love with the eldest, Tziporah.  One day, while in the desert herding sheep, Moses saw something burning in the distance. As he drew closer, he saw it was a bush, but to his surprise, it was not consumed. Then Moses heard a voice. The voice said it was the G-d of Abraham, the G-d of Isaac and the G-d of Jacob. Moses was told to take his shoes off for he was on holy ground. G-d then told Moses to go back to Egypt and free his people from bondage.

Moses was reluctant. He said he was a simple shepherd unworthy of such a task. He said his speech was slow and that he would be killed if he went back to Egypt. G-d told him to take his brother, Aaron, and go before Pharaoh. G-d gave Moses two signs of His power to show Pharaoh. The first involved turning his staff into a snake.  The second sign involved turning his arm into leprosy. 

Moses left his family in Midian to join Aaron in Egypt. The two made their way to Pharaoh’s palace. Their first request to free their people was denied. As instructed, they performed G-d’s signs for Pharaoh. Pharaoh’s magicians tried to mimic the snake trick, but were dumbfounded when Moshe’s snake ate their sticks.     

This angered Pharaoh, and as punishment, he took away the straw the Hebrews used to make bricks while at the same time increasing their brick making quota. 

When Moses and Aaron returned to the palace with their now familiar refrain, “Let my people go,” they were again denied.  To show G-d’s power, Moses stretched his staff across the River Nile and the water slowly turned to blood. In fact, every bit of water, no matter if it was in the river or in a vessel, turned to blood. Only in Goshen, where the Jews lived, was the water clear.        

This was the first of 10 plagues G-d brought on Egypt. After each plague, Pharaoh’s advisors begged him to send the Hebrews away, but each time the heart of Pharaoh was hardened, and he refused.      

After blood came frogs, lice, wild beasts, pestilence, boils, hail, locusts,
darkness, and ended with the slaying of the firstborn. 

Before this final plague was unleashed on Egypt, G-d told Moses to instruct the Jews to choose an unblemished lamb, sheep or goat on the tenth of the month, (which was Nisan) keep it until the 14^th, and then slaughter it at sundown.      

They were then to smear its blood on their doorposts and thresholds, and roast the entire animal. They were to eat the meal in a hurry, with staff in hand and sandals on their feet. The bread they ate was unleavened because they had no time to allow the dough to rise.       

While the Jews were eating their last meal in Egypt, G-d passed through the land and killed every first born male – human and animal. Only the Jewish homes, with the blood of the paschal sacrifice on their doors, were passed over – hence, the name Passover.       

The last plague finally broke Pharaoh’s will. In the middle of the night, with his own son lying dead before him, he called for Moses and Aaron. He told them to pack up their families, their belongings, their cattle and their sheep, and get out of Egypt.       

In the middle of the night, after 210 years of slavery, 600,000 men between the ages of  18 and 60, left Egypt. In all, almost three million people marched for three days. However, by the time Hebrews reached the Red Sea, Pharaoh’s heart had hardened and the entire Egyptian army was in full pursuit.       

There was nowhere for the Hebrew slaves to go. They could either surrender and go back to Egypt, or forge ahead into the sea. The former slaves were frightened and screamed to turn back, not wanting to die in the wilderness.      

But Moses and Aaron stood strong. Using a strong east wind against the sea, G-d caused the waters to part so the Jews could march through. The Egyptians with their heavy metal armor and heavy chariots and horses pursued. When the last Jew had crossed the sea, G-d caused the waters to fall back, drowning the Egyptian army. Only Pharaoh was spared. He stood transfixed on the shore. He had no choice but to watch in horror as his entire army vanished beneath the waves.      

There was great rejoicing from the other side. Miriam, Moshe’s older sister, gathered the women and began singing and dancing in praise of G-d. Their song, Az Yashir Moshe u’b’nei Yisroel, So sang Moses and the children of Israel, is now a part of our daily morning prayers, including Shabbat.   This song is one of ten songs that appear in the Torah.  Our sages teach us that these songs reveal the hidden mysteries of how our universe works and G-d’s define plan for our existence.    

Historical Proof: To date, there are no official Egyptian archeological findings that specifically corroborate the Torah narrative of the Exodus.  There are minor hints to major upheavals which could refer to the Plagues. However, ancient Egypt had a history of erasing major defeats and devastation from their records which makes a significant find unlikely.

The Ipuwer Papyrus is another matter.  It was discovered in Egypt in the 1800′s and recounts in stunning detail a series of catastrophes which struck Egypt.  Named for its author, an Egyptian named Ipuwer, the Papyrus was translated at the Leiden Museum in Holland by A.H. Gardiner.

The following is a side by side comparison of just a few of the events as depicted by Ipuwer and as they are related in the Book of Exodus:

The complete papyrus can be found in the book Admonitions of an Egyptian from a heiratic papyrus in Leiden.

In his book Ages in Chaos, (Abacus Publishing, 1978, pages 57-62), Professor Immanuel Velikovsy discusses the Ipuwer Papyrus and another finding at el-Arish:

“Ipuwer is a record of some natural catastrophe followed by a social upheaval; in the description of the catastrophe we recognized many details of the disturbances that accompanied the Exodus as narrated in the Scriptures.  The inscription (of yet another archeological find) the shrine from el-Arish contains another version of the cataclysm accompanied by a hurricane and nine days’ darkness; and there we found also a description of the march of the pharaoh and his army toward the eastern frontier of his kingdom, where he was engulfed in a whirlpool… The inscription on the shrine at el-Arish says that the name of the pharaoh who perished in the whirlpool was Thom.  It is of interest the Pi-Thom means “the abode of Thom.’  Pithom was one of the two cities built by the Israelite slaves for the Pharaoh of Oppression.”

Other Historians look back to the Pharaoh, Amenophis IV, also knows as Iknaton (1383-1365 B.C.E.) for a starting point.       

Prior to the Hebrew’s enslavement, Amenophis IV abolished multiple idol worship in favor of worshipping only the sun.  Some scholars theorize that this abandonment of polytheism may have been influenced by the presence of the Israelites who worshipped one G-d. When his religious revolution was overturned and Egyptians returned to polytheism, the Israelites, who worshipped the G-d of Abraham, became persecuted.      

Many bible scholars accept Ramses II (1300-1234 or 1347-1280 B.C.E.) as the Pharaoh who enslaved the Israelites. He was known for his massive ego and building programs. He was also known for his use of slave labor. However, scholars believe it was his son, Menerptah, who ruled the declining Egypt at the end of the thirteenth century B.C.E., the one most likely to have seen the plagues and witnessed the splitting of the Red Sea.

The search for artifacts and documents still continues and there are still archeologists and historians who debate its accuracy. As Jews, we believe the entire Torah version. If it’s wrong, it would be the first time in history that an entire people conceived this kind of national myth.

Passover throughout the Ages

The Israelites celebrated the first anniversary of their exodus from Egypt and slavery while still wandering in the Sinai Desert.  For generations to come the miraculous events our ancestors witnessed during the Exodus were still fresh in our national psyche. 

Over time, however, Jews pursued an on again, off again, relationship with G-d. As long as our leaders guided our people in the ways of Torah, the Jews remained true to their heritage. But ignorance, lack of true leadership and pagan influences took their toll. 

Torah observance flourished under Samuel, the eleventh century B.C.E. prophet, and was again embraced during the reigns of King David and King Solomon. But the Jews soon forgot the Torah when King Solomon’s kingdom split (932 B.C.E.) in two. They approached Torah observance again during the reign of Judean King Hezekiah (726 B.C.E.) and then again, in time, forgot.       

Then in 619 B.C.E. King Josiah found old Torah scrolls and realized how much of their tradition had been lost.  Immediately he decreed that all pagan altars be removed and commanded a public reading of the book of Deuteronomy. This led to an unprecedented public repentance and a public celebration of Passover attended by three thousand people. “Since the time of the Prophet Samuel, no Passover like that one had ever been kept in Israel…” (II Chronicles 35:18)       

First Babylonian Exile:  Following the destruction of the first Temple in 586 B.C.E., the Jews were forced to leave Israel.  Even in exile the Jews kept the Passover celebration alive minus the paschal offering, which they could no longer make. Without the temple, they developed new rituals in prayer service.

In 516 B.C.E. Jewish leaders named Ezra and Nechemiah led our people back to Israel and rebuilt the Temple.  Religious observance again flourished. However, there were again periods of neglect such as the one leading to the Maccabean revolt (See Hanukah) which occurred in second century B.C.E.  All the while, rituals continued to evolve. 

Passover In Israel:  During the era of the second Temple, Jews made tremendous efforts to come to Jerusalem for Passover.

The Talmud describes Passover as a happy time for the Jews of Jerusalem. They welcomed travelers from near and far with free room and board. Overflow crowds stayed in surrounding villages or camped in fields. 

The days were filled with festive meals, music, and Torah study. Through a series of signals from the Temple, the people were informed when to stop eating leavened foods and when it was time to destroy leavened foods in their possession.     

Beginning at noon on the afternoon of the fourteenth of Nisan, the Jews would bring their paschal offerings, slaughtering it themselves to the accompaniment of the Levite orchestra. Each family roasted its own lamb in a portable clay stove set up in their courtyards. 

Surrounded by family, each head of a household would begin the story of the Exodus, as the Torah commands, V’higadeta L’bincha u’vanecha,” and you shall tell the story of the Exodus to your children and to your children’s children (Exodus 12:26-27; 13:14; Deuteronomy 6:20).       

In the centuries following Ezra’s religious revival, controversy over Torah observance split Jewish leadership. A splinter group called the Sadducees believed in the literal translation of the Torah.  They did not accept the oral Torah, without which one cannot fully understand the meaning of the written Torah.      

The Pharisees, disciples of Ezra, believed in the Oral Torah, which is called the Torah She Ba’al Peh.  Jews believe the Oral Torah was handed down along with the written Torah, the Torah She B’chtav, at Mt. Sinai, and passed from generation to generation by word of mouth.

The oral tradition was later written down and codified by Rabbi Judah HaNasi so it would not be forgotten. This work, known as the Mishna Tora, allowed the rabbis to interpret the Torah according to the changing world.  Over the years, additional commentaries were developed and the entire text evolved into what is known as the Talmud.     

It was the Pharisees, who prior to the destruction of the second temple, expanded the religious service for Passover. They established the first seder, which is Hebrew for order of service. They were the ones who instituted wine drinking throughout the seder, reclining on sofas, eating leisurely, and discussing the story of Egypt at length. 

These customs were adopted from Greek and Roman culture as symbols of wealth and freedom, two important statements the rabbis wanted to make during the holiday of Passover, which celebrated freedom from slavery.     

Outside Jerusalem, where the sacrifice could not be made, Passover was observed in the home and in local synagogues. It consisted of kiddush, and eating herbs or a green vegetable dipped in vinegar or red wine and matzoh. Three questions were recited by the youngest child at home and a meal consisting of a roast and a new mixture of fruit, nuts, and wine called charoset, was served. A final cup of wine was poured before Grace, and Hallel (Psalms of Praise) was recited.           

Second Babylonian Exile: When the second Temple was destroyed in 70 C.E., all that remained possible of the biblical commandments regarding Passover was the prohibition against leavening.    

During this time, the contents of the Haggadah continued to grow.  As a way to inspire the Jews in exile, the rabbis extolled the number of miracles G-d performed for the Israelites in Egypt.  Formalized responses to the seder’s questions began to written down, along with the proclamation that every Jew in every generation was to feel as if he/she personally experienced the Exodus.    

Rabbi Gamliel, the first century sage issued the now famous statement that “He who does not stress these three rituals on Passover does not fulfill his obligations: Pesach, matzoth and marror.”     

Talmudic Era:   During the early Talmudic period, (second century) the fast of the first born was added. This fast, which only applies to males, is attributed to Rabbi Judah Hanasi, the codifier of the Mishnah, himself a first born.

Later, as commentary, legend and analysis were collected, an entire tractate devoted to the laws and stories of Passover evolved.  This tractate is called Pesakhim.    

Middle Ages to Today: Discussions among the sages continued for centuries until gradually the seder’s format became more and more established. By the eleventh century, what we call the Hagaddah, which is really a compilation of biblical passages, material from the midrash, and liturgical poems, was published.

The Jews of the medieval ghettos relied on Passover and its message of hope and freedom. They gained special strength from the passage Next year in Jerusalem, L’shana haba B’Yerushalayim, one of the last prayers of the Hagaddah.      

Blood Libels: It was during the Middle Ages that the infamous blood libels were invented. The first, which occurred in 1144 in Norwich, England, accused the Jews of murdering a Christian child to re-enact the crucifixtion of Jesus. The libels later accused Jews of needing blood to make matzos. It spread all across Europe, inciting countless pogroms against the Jews.

Christians in Arab lands in the nineteenth century and Nazis in the twentieth century, kept the ancient blood libels alive. They even spread as far as America in the 1920s and even more recently today in post-Soviet Russia.     

The falseness of the blood libels inspired the creation of the legendary sixteenth century Golem of Prague, created by Rabbi Judah HaLevi, also called the Maharal of Prague. He was said to have brought the Golem, a man-made giant, to life through Kabalistic incantations to defend the Jewish community in a pogrom. You can read more about the Golem in a book by Elie Weisel titled, “The Golem: The Story Of A Legend,” Trans. by Anne Borchardt. New York: Summit Books, 1983.      The fame of the Golem of Prague was widespread and is believed to be the inpiration for Mary Shelley’s “Frankenstein.”   

The message of Passover has inspired oppressed Jews since the 1400s, when during the Spanish Inquisition, secret Jews called Maranos, held seders in hiding. Even the Jews of the Warsaw Ghetto horded scraps of food for weeks in order to have some semblance of a seder.      

Passover had endured and grown throughout our oppressed history. Its message of freedom from persecution and the promise of protection in the land of Israel makes it the most celebrated holiday among Diaspora Jews.

You will need: Popping corn; pencil; empty juice can (with only 2 holes at the top that were used for pouring; cardboard; scissors; colored felt; household cement; glue.

Put a handful of popping corn into the can through the 2 holes. Trace the base of the can onto the cardboard. Cut the cardboard and trim the circle so it fits snugly onto the side of the can with the holes.

Trace the base onto the large piece of felt and cut each circle so that it is about 1 inch larger all the way around. You’ll need darts in the felt to stretch it over the ends, so cut them every 2 inches to the correct size of the circle. Glue the felt over each end using household cement Wrap the rest of the can with more felt, trim, and glue it to the can.

Decorate the gragger using glue and other colors of felt. Shake and use.

Make Your Own Purim Mask

Wearing masks and costumes is a Purim tradition. Here’s one way to make your own mask.

You will need: Balloon; glue; water; newspaper; paints and paint brush; construction paper; aluminum foil; glitter; cotton balls; and yarn.

Blow up a balloon so that it is a little larger than the head of whomever will be wearing the mask. In a bowl, combine 1 part glue to about 4 parts warm water and mix thoroughly. Cut strips of newspaper about 1 inch wide and soak them one at a time in the glue mixture and wrap them around the balloon. Cover the balloon completely with two layers of newspaper. Let it dry overnight.

When the balloon is dry, cut it in half lengthwise. Now cut two holes in one of the halves for eyes.  Paint the outer side of the mask and allow it to dry before decoration with paper, paint, or any other materials. Make holes on either side of the mask to attach pieces of yarn for ties around the head.

Make Shalach Manot Bags

To make your own bags for shalach manot, you will need: piece of cloth, 15 x 40 ies; needle and thread; iron; safety pin; 20 inch piece of rope; piece of cardboard 9 ½   5 ½ inches.

Fold down 2 inches of the 15-inch edge of the cloth. Make sure the wrong side is down and iron a crease. Do the same for the other side. Sew a loose hem one inch away from the edge using a back stitch.

Fold the cloth in half lengthwise 15 x 20 inches with wrong-side out. Using back stich again, sew the sides together from the fold to the bottom of the hem you’ve made at the top. Don’t sew the top shut.

The bag you’ve created is inside-out. Turn it to the right side. Attach the safety pin to an end of the rope and work it through the hole created by the seams at the top of the bag. Continue all the way around. Tie the ends of the rope together in a tight knot and pull the rope upward at both openings in the hem.

Before packing the sack with goodies, put the piece of cardboard on the bottom to help it stand better.

Hamantaschen are delicious cookies that symbolize the three-cornered hat worn by Haman, the arch villain of the Purim story.

You will need:

• ½ lb margarine;
• 8 tsp sugar;
• 3 ¼  cup flour;
• 2 tsp baking powder;
• ¼ tsp salt;
• 3 tsp orange juice;
• 2 eggs;
• 2 tsp vanilla.

Filling:

• 1 jar favorite jam or poppy seed filling;
• ¼ chopped nuts;
• sugar and
• cinnamon.

Directions: Cream the margarine and sugar. Sift the dry ingredients and add to margarine and sugar mixture. Mix well. Add the eggs, orange juice and vanilla. Knead until dough forms and divide into 6 sections. Refrigerate until chilled.

Roll out sections on a floured board. Use a glass as a cutter for forming circles for the hamentashen shape. Place a tsp of filling into each circle and fold into a triangle by pinching the edges together. Bake in 325 degree oven for 25 minutes.

Besides Haman, there are two important villains in the Purim story who are sometimes overlooked. They are critical players, because without them, Mordechai could not have risen to prominence and Esther would not have been able to use her influence with King Achasverous to save her people.

Their names were Bigthan and Teresh, and they have since been compared to Shakespeare’s Rosencrantz and Guildenstern, two characters from “Hamlet,” who help move along the story.

Bigthan and Teresh were courtiers to King Achasverous who Mordechai caught conspiring to kill him.  When Mordechai overheard their plot he reported it to Queen Esther. Esther told the King and the two would-be assassins were killed.

Mordechai’s role in unraveling the conspiracy was written down in the royal logs and the incident passed, for the time being, as if forgotten. However, Mordechai’s intervention was critical to Haman’s eventual downfall.

One night, after some time had passed, the King’s sleep was restless. To fall asleep, the King asked a servant to read from the Book of Chronicles, the royal logs that recorded daily events.

It just so happened that the entry read to him was about Mordechai’s loyalty to the King. When the King was told that Mordechai was never rewarded, Achasverous honored Mordechai with a royal procession, complete with royal robes and the King’s own horse. Haman, to his horror, was made to lead Mordechai through the streets of Shushan, the capitol.

Over the next couple of days, Esther finally revealed her Jewish identity and exposed Haman’s plot to destroy the Jews. The King gave permission for the Jews to defend themselves and ordered Haman and his sons hanged.

Mordechai & Queen Esther: The story of Queen Esther, her bravery and beauty, has been the stuff of legends for centuries. Ask any little girl what she wants to be on Purim, and the answer almost always is Queen Esther. Her story reads like a fairy tale. A Jewish orphan girl grows up and by a chance of fate, is plucked from obscurity to become Queen of Persia.

But it wasn’t just fate, and if you take a closer look, it wasn’t much of a fairy tale.

Esther, or in Hebrew, Hadassah, found herself and her people in grave, mortal danger. Esther is a heroine for all time because she summoned the courage to act in a way that threatened her personal security and comfort. With the help of her uncle Mordechai, she overcame her fear, set a clever trap for Haman, and when the time was right, revealed her religion and in so doing, saved her entire people. “For who knows, if not for this purpose alone were you placed in the King’s palace,” Mordechai told her.

Nothing happens by sheer coincidence. Even Mordechai realized that it wasn’t just chance that placed Esther in a position to save her people. He must also have realized that it wasn’t just luck that caused him to overhear Bigthan and Teresh’s assassination plot against the King.

The war of world’s in Persia was in essence a continuation of the ancient hatred of the Amalekite kingdom against the Israelites. This time it was Haman, a direct descendent of King Agag verses Mordechai and Esther, descendants of King Saul, whose cosmic error in judgment spared the life of king Agag, otherwise the last survivor of the evil Amalekites.

And in a final twist of irony, it was Esther’s own grandson, King Cyrus, who allowed the Jews to return to Jerusalem to rebuild the second holy temple, thus completing the cycle of persecution to redemption.

Shabbat Shekalim is honored with the reading of an additional Torah portion dedicated to tzedakah, giving charity, a mitzvah associated with Esther.  This special Torah reading is taken from Exodus 30:11-16, which describes the giving of a half-shekel in support of the Temple’s sacrificial offerings.

A special haftorah, a selection from the prophets read immediately following the Torah portion, is also read on Shabbat Shekalim.  It is taken from Kings II 11:17-12:17, in which King Jehoash collects money for repairing the Temple.

Shabbat Zachor: The Sabbath immediately preceding Purim is called Shabbat Zachor, the Sabbath of Remembrance. On this Sabbath, the Torah portion recalls the Jews’ exodus from Egypt when Amalek, son of Eliphaz, and grandson of Jacob’s brother Esau, tried to destroy the Jews at their most vulnerable moment. The Torah reading describes how Amalek and his nation attacked the Jews just as they escaped slavery, and a pursuing Egyptian army, immediately after they crossed the parted Red Sea.

It is a special mitzvah for both Jewish men and women to hear this Torah portion read.  The Torah commands:

Remember what Amalek did to you on the road as you came out of Egypt- how he met you on the road and with no reverence for G-d, attacked all your stragglers in the rear, those who were famished and weary. Therefore, when the Lord our G-d grants you safety from your enemies, you shall blot out the memory of Amalek from under the heavens. Do Not Forget! (Deuteronomy 25:17-19; Exodus 17:8-16)

The Haftorah read on Shabbat Zachor is taken from Samuel I 15:1-34, which describes how King Saul had the chance to destroy all of Amalek, but instead, took pity on King Agag, and spared his life. The Prophet Samuel severely chastised King Saul for his misguided pity and killed the Amalek king himself, but not before the king had the opportunity to return home and father a child. Haman was a direct descendant of Agag.

It is fascinating to note that it was Mordechai, son of Yair, son of Shimi, son of Kish, of the tribe of Benjamin, who helped destroy Haman the Amalekite.  Mordechai, a descendant of King Saul, carried out generations later what his ancestor failed to accomplish.

Amalek: In a history with so many enemies, why was Amalek’s crime considered so heinous that Jews are specifically commanded to literally stamp out his name?

The reason, our rabbis say, is because Amalek preyed on the weak and sought the Jews destruction. Haman, like his Amalekite ancestors, also wanted the Jew’s physical destruction.

So, the Shabbat preceding Purim, before we can let ourselves go and enjoy the carnival-like atmosphere of Purim, we, as Jews, are reminded of the kind of evil that is out there, the kind that wants nothing more than the total extermination of the Jewish people.

Fast of Esther: On the thirteenth of Adar, the day before Purim, Jews observe a fast day in memory of Esther who asked the Jews of Shushan to fast and pray for three days before she risked approaching King Ahashveurosh to rescind Haman’s evil decree.

It was in response to Mordecai’s urging that Esther asked the King for a special audience. This was done at great personal risk, since no one was allowed to enter the King’s court without being called. If they did, and the King’ scepter was not outstretched, they were put to death.

Like all Jewish fast days, eating, drinking, wearing leather shoes, washing and engaging in sexual activity is prohibited.

Megillah Readings: The Book of Esther, which is one single scroll, is read out loud. It is first read on the eve of Purim, at the conclusion of the fast. The Megillah is chanted with its own melody before the entire congregations at the synagogue. If you are unable to attend Megillah reading at the synagogue, it is permissible to have the Megillah read to you at home.

As with all sacred scrolls, the Megillah reading is preceded  by three blessings:

The First Blessing: Baruch ata Adonai eloheynu melech ha-olam asher kid’shanu b’mitzvotav, vitzivanu al mikra megillah.

Blessed are You, Lord our G-d, ruler of the universe, who has made us holy with your commandments and has commanded us about reading the Megillah

The Second Blessing: Baruch atah Adonai eloheynu melech ha-olam sheh-assah nissim l’avoteynu ba-yamin ha-hem bazman hazeh

Blessed are You, Lord our G-d, ruler of the universe, who performed miracles for our fathers in these days at this time of year.

The Third Blessing: Baruch ata Adonai eloheynu melech ha-olam sheh-hechianu v’ki;manu v’higianu lazman hazeh.

Blessed are You Lord our G-d ruler of the universe who has given us life, lifted us up and brought us to this moment.

At the conclusion of the Megillah, a final blessing is recited:

Blessed are you Lord our G-d, King of the universe, who has contended for us and defeated our cause, avenging us by bringing retribution on all our mortal enemies and delivering us from our adversaries. Blessed are You, Lord, who delivers His people from all their adversaries- G-d who saves.

Special Passages:  In the synagogue the Megillah is chanted in a tune passed down through our oral tradition.  As the reader comes to the following four passages he stops and waits for the congregation to first read them out load and in unison.  Once said, the passages are chanted by the reader.

• There was a Jew in Shushan….” (2:4)
• And Mordechai left the King’s presence in royal robes…” (8:15)
• For the Jews there was light and joy, gladness and honor…” (8:16) For Mordechai the Jew ranked next to Achasveurosh…” (10:3)
• The passage beginning, “That night, sleep deserted the King…” (6:1), is chanted with a different melody, signifying a major plot change, specifically, the turning of the tide in favor of the Jews

Purim Day: On Purim morning the Megillah is again read.  It is a mitzvah for both men and women to hear every word of the Megillah. Therefore, you will find very little talking during Megillah readings in most synagogues, except, of course, when the name Haman is recited.

Costumes: It is a custom to arrive to shul in costume. This is true of adults as well as children, but mostly children. The dress up aspect of Purim adds to its carnival nature. Children and adults sometimes spend weeks planning costumes. Most people dress up as the lead characters of the Purim story, but it has also become acceptable to dress up as contemporary political and historical figures. Costumes may be purchased or home made.

Children love to dress in costume and, after the Megillah reading, many synagogues hold Purim parades or Purim shpiels, small plays will lots of silly jokes, with judges and prizes for the best costume. This also helps ensure good behavior during the lengthy reading of the Megillah.

Graggers: Gragger is Yiddish for a noisemaker. In Hebrew they are called Ra’ashanim which means to make a lot of noise. Graggers come in many shapes and sizes. Any kind of noisemaker, such as horns or party favors, will do.  What is important is that you use them every time the name Haman is read out loud. Haman’s name first appears in chapter 3.

Mishloach Manot: It is a special mitzvah to send food packages or baskets to friends and relatives on Purim. This custom finds its origins in the Megillah when Mordecai declared the holiday of Purim as a time “of feasting and gladness and of sending food to one another, as well as gifts to the poor.”

The only requirement is that the food baskets, or in Yiddish, shalach-manot, contain at least two different foods that require two separate blessings, and that you send them to at least two different people.

Baskets may be simple or elaborate. There are religious organizations that put packages together for a fee, or you can put the baskets together yourself. The  food baskets must be hand delivered through a shaliach or representative, which is usually a small child. Shalach-manot are usually delivered the day of Purim.

Matanot L’evyonim: Gifts to the poor was the second requirement Mordechai made for Purim. Today, it is customary to make donations to charitable organizations, often in lieu of sending dozens of elaborate food packages. Often, people send a couple of shalach-manot to fulfill the mitzvah, and for the rest, send out donation cards indicating that a donation was made to such and such charity in lieu of shalach-manot.

Hamantashen: Hamentashen is the traditional food eaten on Purim. These are small, three-cornered cakes filled with fruit jams or poppy seeds. Hamantashen is Yiddish for Haman’s pockets, or in Hebrew, Oznei Haman, which means Haman’s ears. The three-cornered shape is supposed to look like the hat that Haman was said to have worn. (See, Recipes)

Purim Seudah: In the late afternoon, it is customary for family and friends to gather for a festive meal, or Purim seudah. There are no specific rituals for the seudah.  Just have fun being together.

Shushan Purim: Because it took the Jews of Shushan, a walled city, an extra day to fight their enemies, they did not rest until the 15^th of Adar. For this reason, the rabbis said that all walled cities should observe Purim on the 15^th day of Adar instead of the 14^th .  Today, this only applies to the Jews of Jerusalem, also a walled city, who observe Purim on the 15^th, while friends or family members in cities like Tel Aviv, celebrate a day earlier.

Purim Katan: During the Jewish Leap Year, there is a second month of Adar, which is called Adar Sheni. When this happens, a “small Purim” is observed on the 14^th of the first Adar, and the big Purim celebration takes place on the 14^th of the second Adar.

Mishe nichnas Adar, marbim be’simcha. With the beginning of Adar rejoicing is increased. (Taanit 29a).

The hilarity of Purim has always been a welcome respite from the grind of daily life in exile. It is almost as if G-d was telling past and future generations to stop what you are doing and remember, even if it is not readily apparent, “I am watching over you. Be happy!”

Purim and Yom Kippur: The Day of Atonement and the holiday of Purim would seem to be the two most unlikely holidays to have anything in common. Yom Kippur is a day of sanctity and solemnity. Purim is a day of unrestrained revelry and irreverence. Yet, both holidays represent times of fateful decision making: Yom Kippur, where an individual’s fate is decided, and Purim, where the fate of an entire nation was decided. They even share the same root: Pur, the Hebrew word for lots.

Hester Panim: Curiously, the name of G-d never appears in the book of Esther. G-d’s presence, usually so obvious, seems to be hidden. But, as the Purim story unfolds, it becomes very clear that G-d is very much a part of the story.  It is G-d Himself who very carefully manages the events, ensuring the survival of His people. In Hebrew, this is called hester panim, the hidden face of G-d. Purim stresses the message that although human beings appear to be in charge of their destiny, G-d actually pulls the strings from heaven changing the fate of individuals and nations.

But if G-d pulls the strings than why didn’t He simply foil Haman’s evil plan? Why was it necessary for the Jews to bear arms and fight for their very survival?  It must be that G-d had a purpose for the events to unfold as they did.  In the story of Purim, the Jews chose to assimilate and embrace a foreign culture at the very time they should have been preparing to return to the Land of Israel. So, we believe, G-d created events to nudge our people back on His desired course.

Special Purims: Purim is not the only time Jews were saved from imminent destruction. Since then, unfortunately, Jews all over the world have experienced small Purims. In Hebrew this is called Purim Katan.

One famous Purim Katan involved the community of Frankfurt-am-Main, known as the Wintz Purim. In 1614, Jews were driven from the city by an angry mob led by a Wintz Fettmilch. The emperor intervened and Fettmilch was executed. The Jews returned to the city.

Another Purim Katan revolves around the Heller family of Prague who, to this day, gather on the first of Adar to remember how Yom Tov Heller, rabbi of Prague, was saved from death in 1629.

Each Purim Jews everywhere remember the dangers we face in exile and celebrate the miracle of our very existence.

Did you ever hear a situation being described as A Purim Story? It means a crazy, mixed up series of events that do not seem to make sense, but in the end, all work out.

That is Purim in a nut shell– an ancient story of court intrigue, deception,  miscommunication, drunken parties, assassination plots, a foolish king, a delinquent queen, villains, a strong hero and one beautiful heroine.

For one little holiday, Purim certainly has it all. It is a one-day, carnival-like celebration in Adar, which occurs in late February or early March in the secular calendar.

Purim commemorates events that took place 2,500 years ago just after King Achashverosh consolidated his rule over the Persian empire. According to Megilat Esther, which is Hebrew for the Scroll of Esther, Achashverosh’s empire stretched from Hodu ad Kush, which on today’s map, would mean from Ethiopia to India.

To celebrate the expansion of his empire, King Achashveyrosh and his court feasted for six months. It was during one of these feasts, and after a lot of food and wine, that Achashveyrosh called for his wife, the proud Queen Vashti, to appear. However, Vashti, who did not appreciate being summoned on demand, refused.

The Midrash, which is a series of  biblical commentaries, says that Vashti refused out of modesty, because she was summoned in order to dance naked in front of the King and his friends. Another version is that Vashti refused to appear out of vanity, because she had a blemish on her face.

Whatever Vashti’s reason, when she did not appear, the King became very angry. His advisers, fearing their own wives would take courage from Vashti and become similarly disobedient, told the king to have her killed.

With Vashti gone, the foolish King is advised to stage a beauty contest to pick a new wife. A beautiful Jewish orphan named Esther is chosen as the new queen. Esther, whose Hebrew name is Hadassah, was raised by her uncle Mordechai, an important Jewish religious leader. Mordechai, sensing a divine plan, tells Esther not to reveal that she is Jewish.

Soon after Esther becomes queen, Mordechai overhears an assassination plot against the King. He reports the conversation to the palace, and the two perpetrators, Bigthan and Theresh, are apprehended and killed.  The incident is recorded in the king’s chronicles, and, although Mordechai saved the kings life, his efforts go unrewarded and are quickly forgotten.

Meanwhile, a power-hungry courtier named Haman is appointed as the King’s new Prime Minister. Haman quickly passes an edict that all must bow before him. Mordechai incurs the wrath of Haman by refusing to bow. After complaining to his wicked wife, Zeresh, Haman decides to take revenge on Mordechai by convincing King Achashverosh to decree that all Jews be executed. Lots are cast and a day is chosen for the annihilation of the Jews. That day, of course, was the 14^th of Adar, the day we celebrate Purim.

Mordechai tells Esther that it is because of Hamans evil plan that she, a Jewish woman, has become queen and that she must plead with the king to save her people. After some initial reluctance, Esther agrees, and in preparation, she and her people fast and pray for three days requesting Divine assistance.

When she is finished, she has a plan. Esther decides to visit the king uninvited, an act punishable by death, and invite the king and Haman to a special banquet. At the banquet she eludes Achashverosh’s questions and invites the king and Haman to a second banquet.

Haman is elated that he is so honored, and hurries home to tell his wife. On his way, he bumps into Mordechai. Haman can’t wait for the day of the planned massacre, and at the advice of his wife, he erects huge gallows in his yard. He rushes back to request the king’s permission to hang Mordechai the next morning.

That night, King Achashveyrosh had trouble sleeping. To pass the time, he asks that his book of chronicles be read out loud. The chapter read to him is about  the time Mordechai revealed an assassination plot against him. He is told that Mordechai was never rewarded. Haman, who just happened to be in the palace, overheard the king wondering how to reward such a man.

Haman, who assumed the King wanted to honor him, advises the king that the lucky one should be adorned in the king’s robes and crown, paraded through the streets on the king’s horse, and proclaimed as the king’s honored subject.

The king likes Haman suggestion so much, he informs him that he is to lead  Mordechai through the streets of Shushan, the capital. Haman, is stunned, but has no choice but to fulfill the King’s orders.

After this humiliation, Haman attends Esther’s second banquet. It is there that Esther reveals that she is Jewish and exposes Haman as the evil plotter against her people. The king is so angry that he orders Haman killed. However, the king is unable to rescind Haman’s decree against his Jewish subjects since it already bears the king’s seal. Instead, he allows the Jews to arm themselves and fight.

So, on the thirteenth of Adar, the Jews defeat their enemies in the provinces, and on the thirteenth and fourteenth of Adar, the Jews defeat their enemies in Shushan and in the cities.

The day turned from grief and mourning to one of joy for the Jewish people when Haman and his 10 sons were killed on the very gallows erected to kill Mordechai and the Jews.  In fact, the joy of Purim is so great, we are told, that even in Messianic times, unlike other holidays, Purim will be celebrated.

It is important to note that there are secular scholars who question the literal truth of Esther’s story. Some say it is a version of another genocide attempt during the reign of Xerxes II (485-465 B.C.E.) or Ataxerxes II (403-358 B.C.E.), both of whom have been identified as Achashverosh.

Our sages have their own theories about Esther’s story, which they discuss openly in the Talmud. An entire tractate of the Talmud called Megillah discusses various issues regarding the book of Esther. It is here that the rabbis explain that Achashveyrosh’s reign coincided with an earlier prophecy made by the prophet Jeremiah. The prophet said that after a period of seventy years following the destruction of the first temple, the Jews would return to Israel to build a second temple.

The rabbis say that the third year of King Achashveyrosh’s reign was the date he mistakenly calculated to be the end of the seventy-year-old prophecy. When the king saw that the Jews of his realm were not leaving, he celebrated with six months of feasting.   The rabbis said that when the Jews actively participated in the six-month-long series of parties, they were actually celebrating their own exile from the land of Israel. The rabbis concluded, that by abandoning their belief in G-d, and assimilating rapidly, the Jews forgot the need to be wary of those who would persecute them, in this case, Haman.

The story of Purim presents the eternal story of the Jew threatened in a strange land. For this reason we are commanded to read the Book of Esther. Still in exile, Purim is a reminder that we, as Jews, must resist becoming too complacent in our lives.

The impact of this miraculous rescue from certain death was so great that its commemoration became an integral part of Jewish tradition. The text that we read to this day was edited and canonized between the fifth and fourth centuries B.C.E. by the Men of the Great Assembly, or in Hebrew, the Ansei Knesset Ha’Gdolah, the governing Jewish body of which Mordechai was a member.  In fact, it is believed that the Megillah, as we read it today, is based on letters written by Mordechai and Esther, documenting the events they witnessed.

By the end of the second century, the Megillah was being read publicly Purim morning. The rituals associated with the holiday were formally established during the following century. Throughout the Middle Ages, the foods and entertainment that we take for granted today were established.

The joy was so great that ever since, Purim, which stood for victory in exile, has been celebrated with community and family parties, masquerades, parodies, (called Purim Shpeils), plays, food baskets, and festive meals.

A third century Babylonian teacher named Rava said that on Purim one should drink enough wine until one does not know the difference between arur Haman and baruch Mordechai, ‘blessed Mordacai and cursed Haman. 

The Hebrew phrase, Ad-de-lo-yada, until one doesn’t know, was quickly adopted as an important Purim theme, and was the motto for the first official Purim carnival held in 1912 in downtown Tel Aviv. Since then, carnivals and costume parades take place each Purim in cities around the world.

I stopped by one quiet afternoon while my kids were in Ulpan. Eti was inside ladling freshly whipped cream into a customer’s pot of velvety brown hot chocolate.  I had some time, so I began to look around.  First up are tasty and gorgeous ruffles and ganaches and tarts and mouse cakes, triple layered, single layered, as well as cakes of sizes and creams of all colors. As customers were leaving,  Eti and I began talking, and I was extremely surprised and moved by what she revealed. What I subsequently learned gave new meaning to bittersweet.

Eti used to be a grief counselor for soldiers while she served in the Israeli Army. A recent terrorist attack near her shop brought her out of her kitchen and back into her former line of work. You wouldn’t know it, but the previous week, an Arab construction worker used a small bulldozer to raize half a street on his way toward the King David Hotel.

Shaken from the drama but committed to staying put, Eti did what she does best: talk and feed people.  Things were quieter and back to business when I met Eti. The damage to the street across from the King David Hotel was cleaned and cleared and her patrons were stopping by as usual. These are the kinds of stories that wake you up from your own thoughts and worries. I came back several times to talk to Eti and sample her chocolate creations.  She and her  shop continue to thrive on this coveted stretch of pavement and her desserts and homemade crepes continue to sweeten the day.

Nona Chocolate 28 King David Street  02-624-4129