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The Passover Seder for Christians
Haggadah adapted by
Dennis Bratcher
Please read the limited
permission for use in Copyright and User
Information
I. Introduction
In most cases these introductory comments would not be a part of the
actual Seder service and meal. However, especially if the Seder is a new
experience to most people participating, it might be a good idea to provide
this information in a separate handout or as part of the
Haggadah (see Introduction to a Christian
Seder for more information).
The Story of Passover
Passover is the oldest and most important of Jewish religious festivals,
commemorating God’s deliverance of the Hebrews from slavery in Egypt and his
creation of the Israelite people.
In its earliest forms it marked the beginning of the Jewish religious year
(Ex 12:1; because of changes in calendars, later Judaism observed the
beginning of the year in the Fall with Yom Kippur and Rosh Hashana). It is based on the
rituals of ancient Israel preserved primarily in Exodus 12-14 in which
Israelites celebrated their deliverance by God from slavery in Egypt. The
term Passover refers to the tenth and final plague God brought upon the
Egyptians to persuade Pharaoh to let the people go, the death of all the
firstborn of Egypt. In obedience to God’s instructions, those who believed
placed the blood of a lamb on the door posts of their homes, so that God
would "pass over" those homes. The festival actually celebrates the entire
sequence of events that led to the Israelites’ freedom from slavery. While
thoroughly based in those historical events, the celebration encompasses
much more as it becomes a vehicle to celebrate the very nature of God and
His gracious work in the world. It is in this larger dimension that Jesus
adopted the Passover service as a sacramental remembrance of God’s new work
of deliverance in the Christ, and allows Christians to celebrate this
ancient festival.
Purpose
The Passover meal is known as the Seder,
which means "order," because the meal and service are done in a prescribed
sequence. This sequence is presented in the
Haggadah
("telling") which outlines the steps of the meal as well as the readings and
songs for the participants. While there can be a great deal of variety in
how the service is conducted, and so should not be seen as rigidly
structured, the basic elements and order have remained unchanged for
centuries (see The Traditional Steps of the Seder).
This blend of tradition and innovation conforms to the purpose of the
celebration: to tell the story of God’s actions in history in a way that
brings it out of the past and makes it a present reality for everyone in the
community, young and old, as if they personally are part of the story. As
such, the Passover has been termed one of the most effective teaching tools
ever devised, as it appeals to all of the senses and involves everyone to
tell the story of God. It represents the very best of communal liturgy.
Instructions
At various points in the service there are different actions required of
the participants. All of the actions have carefully composed symbolic
meanings, hence the Seder, the order. Instructions should be followed
carefully, and the Leader should be familiar enough with the service that he
can give instructions clearly and anticipate miscues. If this is a public
service, it would be helpful for the participants if the Leader would give
instructions for the actions even though they may be printed in the Haggadah.
Adequate preparation will alleviate many problems.
A good rule of thumb for participants is: don’t do anything without
directions from the Leader.
II. Preparation: Removal of Chametz
Explanation: In the days preceding
Passover, it is tradition to clean the house thoroughly, and the evening
before the Passover Seder any trace of chametz (leaven, pronounced
ka-méts) is removed from the house. Leaven (yeast) is a necessary
element in baking and wine making. However, it was viewed somewhat
ambiguously because it also has the power to decay and destroy. Even Jesus
used it as both a positive and negative metaphor. In Jewish tradition it
came to have more of a negative connotation as a religious symbol,
signifying the potential for corruption and sin.
As a result, the removal of leaven carries with
it deeper significance in Passover than simply its connection with the
exodus. Its removal, and the symbolic removal at the beginning of the
Seder, signifies the attitude of penitence, the willingness to remove any
corrupting influence in one’s life and submit to God in obedience. As the
Israelites prepared for the exodus by obeying the commands of God through
Moses, so in removing the chametz, we symbolize our willingness to
obey God in preparation for celebrating the deliverance he has already
brought to His people.
Preparation: Prior to the beginning
of the service, "hide" several pieces of regular raised bread in fairly
obvious places around the room (chunks of unsliced homemade or bakery
bread are more effective for this, although regular sliced bread is fine).
[Optional Introduction/Instructions]
[Optional Leader Introduction/Instructions:
Tonight we are celebrating Passover, Pesach in Hebrew. We will
do that by participating in a Seder meal. It is based on traditional
Jewish celebration of Passover, but adapted into a uniquely Christian
celebration. We will retain as much as possible from traditional Jewish
observance. This reminds us that God did not begin his revelation of
himself in the world with Christians, but to Hebrews, to Israelites, to
the Jew first. It also reminds us that Jesus was not a Christian, but a
Jew. It is only in recognizing that connection we have to four thousand
years of God at work creating a people that we can truly appreciate who
we are as people of God.
Seder means “order,” which simply means that
the celebration will follow a certain order, marked by the drinking of
four cups of the fruit of the vine. This “order” is given in the
Haggadah, the booklet that is the “telling” of the Passover story. The
entire service is printed there. Since there is an order to the service
the leaders will try to provide instructions on when to do various
actions.
This service is a sacred time of worship. But
even though it follows a strict order it is not formal. In Judaism,
Passover is not a public service of worship but is celebrated as a
family meal. The father and mother, or grandparents, lead the service,
and it is much more of a celebration than anything solemn. So, relax
and have fun with the service as part of this extended family.
While this is a traditional Jewish celebration,
it is also a Christian festival. Matthew, Mark, and Luke tell us that
it was at a Passover meal that Jesus inaugurated what became known to
Christians as the Lord’s Supper, Communion, or Eucharist. Since this is
a Christian celebration, we are going to celebrate Passover as
Christians, perhaps in a way similar to what Jesus and the disciples
might have done. That means that we will conclude the service with the
celebration of Communion or Eucharist.]
[Optional Leader Instructions for Ecumenical
Services: I realize that there are people here from all different
church traditions that have different traditions for celebrating
Communion. We want everyone to feel free to participate in this service
in any way they think is appropriate. In some church traditions,
Communion is open to anyone who would come to Christ and is seen as a
means of grace. Other traditions only offer communion to those who are
baptized or who have been catechized into a particular church
tradition. So please feel free to participate to the degree with which
you are comfortable. Also, some people may want to use wine rather than
grape juice for the third cup that we use for communion. We have
available cups of wine. If you would tell one of the leaders during the
meal we will be happy to provide you with the wine.]
Beginning of the Seder
Leader: Welcome to our Passover Seder.
Let us ready our hearts to celebrate and tell the story of deliverance,
freedom, and redemption. Tradition teaches us that we must all consider
ourselves as slaves in Egypt, that we must all consider ourselves to have
walked in darkness, so that we might celebrate the deliverance in the Exodus
as our own deliverance. It is in that spirit of community that we enter this
Passover celebration.
Mother/Woman Leader: As the Israelites
prepared for the exodus by obeying the commands of God through Moses, so in
removing the leaven, we symbolize our willingness to obey God
in preparation for celebrating the deliverance he has already brought to his
people. Let us find and put away the leaven from this place to prepare for
our own experience of deliverance. And as we do, let us search for any
hidden sins in our hearts that might prevent us from celebrating the joy of
this festival.
Action: Have several younger children search for
and collect all the hidden pieces of leavened bread in order to remove the Chametz and prepare the
room for the celebration of the Passover. When the bread is collected,
preferably in a basket so that all can see it, have it carried out of the
room to symbolize our preparaton for participation in the Seder.
Explanation: Even though we have called
people to reflection, this should not be a solemn occasion. The children
should be allowed to have fun searching, and the remainder of the service
should be marked by joy and celebration, as well as a certain amount of
freedom and informality. Remember, the context of Passover is a family
meal.
Preparation: If this is a public
service, it is usually helpful to have one or two people designated
ahead of time to lead the communal readings to help keep the people in
unison and in the correct place in the Haggadah. One of these leaders may
be seated with the Leader at the head table.
Leader: We praise you O Lord our God, Ruler
of the universe, who hallows our lives with commandments, and who has
commanded us to prepare for Passover by removing the leaven.
People: Any leaven that may remain among us,
which we have not seen and have not removed, may it be as if it does not
exist, as if it is the dust of the earth.
III. Lighting the Passover Candles
Explanation: The actual Seder begins with
the lighting of the Passover candles. Traditionally, the mother of the
home lights the candles, just as she lights the candles that signal the
beginning of Shabat (Sabbath). The candles symbolize the presence of God
and mark this as sacred time.
Preparation: If this is a public
service, have a lady designated ahead of time at each table to light
the candles for that table. To preserve the sense of continuity with the
past, it is most appropriate to have mothers or grandmothers light the
candles. In large well lit rooms, the lights can be temporarily
subdued to make the lighting more effective.
Mother/Female Leader: Now in the presence of
loved ones and friends, and before us the symbols of our rejoicing, we
gather for our sacred celebration. With the household of Israel, our elders
and young ones, linking and bonding the past and the future, we once again
hear and obey the divine call to service. Living our story that is told for
all peoples, whose conclusion is yet to unfold, we gather to observe this
Passover, as it is written:
People: You shall keep the feast of
Unleavened Bread, for on this day I brought your companies out of the land
of Egypt. You shall observe this day throughout the generations as a
practice for all times. [Exodus 12:17]
Mother: We assemble in fulfillment of the
commandment:
People: Remember this day in which you came
out of Egypt, out of the house of slavery, for by the strength of his hand
the Lord brought you out from this place. [Exodus 13:3]
Mother: We praise you, O Lord our God, Ruler
of the universe, who has preserved our life so that we may again celebrate
this festival. As we kindle the festival lights, we pray for the light of
God in our midst that we might see anew the meaning and significance of this
celebration.
Action: The Mother/Woman Leader lights the
Passover candles. In a public service, a woman at each table lights
the candles for each group.
[Optional Leader Blessing (as the candles
are being lit): This is a traditional Hebrew blessing for the
lighting of the candles:
Barúch atáh Ádonai Elohéinu, Mélech ha-olám,
ashér kidshánu be’mitzvo-táv, ve’tziváanu le’hadlíq ner shél yom tóv.
Blessed are you O Lord our God, Ruler of the Universe,
Who hallows our lives with commandments, And bids us kindle the festival
light.]
Action: A Jewish prayer, such as Hear Our
Prayer, can be played as background after the blessing and
while the candles are being lit at each table.
[Optional Prayer for the Lighting of the
Candles, Mother: Blessed are you, O Lord our God, Ruler of the
universe, who hallows our lives with commandments and bids us kindle the festival light. Blessed are you, O Lord our God, King
of the universe, who has kept us alive and sustained us and brought us
again to this season. May our fellowship be consecrated, O God, by
the light of your presence shining upon us and bringing us peace.]
People, Mother leading: May the lights we
now kindle inspire us to use our strength which you so freely give us to
help and not to hinder, to love and not to hate, to bless and not to curse,
to serve and worship you, O God of freedom!
Explanation: Traditionally, the Seder
concludes with singing in celebration of the story of deliverance that has
been told, although there are often songs scattered throughout the
service. If this is a public service, a song at this point will
encourage people to enter into the service and become participants. If a
song is used here, the construction of this Seder suggests that it be a
hymn and not a Gospel or "Jesus" song yet.
[Action: A song of Spiritual Freedom]
IV. The First Cup: the Cup of Sanctification and Freedom
Preparation: The Leader will usually have
four separate glasses for each of the four cups to be used in the service,
while others will have a single glass that is refilled. It is effective to
have rather ornate glasses for the Leader, a different style for each cup.
For a public service, before beginning designate someone at each table
to be responsible for the distribution of wine and other elements of the
service at the appropriate time. If this is only a symbolic service
and not a full meal, each cup should be only partially filled each time.
[Optional Leader Introduction to the First
Cup: Passover is about memory and fulfilled promises. But it is
also about hope, the hope that comes from a God who has fulfilled
promises. So, we celebrate redemption as memory, but we also celebrate
redemption as hope. The God of the Exodus is still God, and so we know
that what has been is also a promise of what will be.]
Leader: Our story tells us that in various
ways, with different words, God gave promises of freedom to His people. With
four cups from the fruit of the vine we celebrate and we recall God’s
promises to Israel and to us.
People: I am the Lord; I will bring you out
from under the yoke of the Egyptians, I will deliver you from slavery, I
will redeem you with an outstretched arm, I will take you as my people and
be your God. [Exodus 6:6-7]
Leader: In the four cups that we drink
tonight we celebrate these four "I will" promises of God: Freedom,
Deliverance, Redemption, and Thanksgiving for fulfilling His promises that
allows us to be His people.
Action: The Leader fills his first glass, as
each person fills their own glass or the leader of each group fills the
others (in some settings small communion cups will already be filled for the
four cups, so no action by participants is needed). After everyone’s glass has been filled, the Leader holds the cup in
his right hand so the people can see it.
Leader: We take the first cup and proclaim
the holiness of this day of freedom. Blessed is God who fulfills his
promises, who is ever faithful to his servants who trust in Him. In every
age oppressors rise against us to crush our spirits and bring us low. From
the hands of all these tyrants and conquerors, from the power of anything
that hinders us from being His people, the Lord rescues and restores us. We
praise you, O Lord, who makes holy your people.
People: I am the Lord, and I will free you
from the yoke of the Egyptians. [Exodus 6:6]
Leader: Let us drink the first cup.
Action: We all drink the first cup.
V. The Washing: Preparation
Explanation: In preparation for the meal,
there is a ceremonial hand washing This is not a sanitary action but is
symbolic of the "clean hands" with which one comes before God (Psalm
24:3-4). This can be done only by the leader, with a brief explanation of
the action, or can be done by all the participants. If time allows, this
can be expanded into a communal activity, in which one person pours for
another, thus emphasizing the humility and service to each other in
community. It is also possible to incorporate a reading here from John
13:2-14, in which Jesus washed the disciples’ feet as a sign of humility.
It is not included here in order to preserve the flow of the story without
introducing specifically Christian elements at this point.
Preparation: If this part of the Seder is
to be included, there will need to be a pitcher of water, a small basin to
receive the water as it is poured, and a towel at the Leader’s table.
For a public service, a pitcher and basin, as well as a small towel
for each person should be available for each of the groups. [An
alternative method is for each group to have one large basin of water, a
smaller empty one, and a small cup for dipping and pouring the water.]
Leader: We will now prepare for the meal by
washing our hands, symbolizing the sacredness of this occasion, and the
purity of heart and hands that we are called to exhibit as God’s people.
Action: Take the pitcher or cup in one hand and
pour a small amount of water over the other hand into the empty basin, then
reverse the process; dry hands. Since this is a symbolic action, only a very
small amount of water should be used.
VI. Karpas - The Green Vegetables (Parsley)
Explanation: The Scripture reading
for this section of the Seder is taken from the Song of Songs. It is
clearly a love song between a man and a woman, which is appropriate
for this time of year and the celebration of newness. However, the
significance of this reading is the symbolism seen in a husband and
wife of the love of God for His people expressed in His willingness
to enter into a covenant with them.
Preparation: While Parsley is the
traditional green vegetable here, celery or another leafy green
vegetable can be used. If they are easily available,
fresh Spring flowers can be placed on the table, either before the service
begins or at this point. If this is a public service, each family
or a representative from each group can be asked to bring flowers from
their own yards or gardens to contribute to the atmosphere of newness and
rebirth. [Another option is to give each person present a small live
Spring flower at this point in the service.]
[Optional Leader Introduction to Karpas:
Twice during the Seder two elements representing a mixture of positive
and negative experiences or emotions are incorporated into the service.
The first is here where we will eat vegetables or herbs with salt water
and later when we will eat the sweet charoset with bitter moror. The
contrasting elements serve to remind us that life is often a confusing
mixture of joy and sorrow, of bitter endings and sweet new beginnings.
It is not our goal to eliminate the negative experiences and pretend
that life is all sweetness and happiness. That is a futile task and
finally dishonest. Rather our goal is to rejoice in the fact that God
works in all the circumstances of life, just as he heard the cries of
slaves and brought deliverance.]
[Optional Leader Introduction to the
Reading: Our Scripture reading for this section of the Seder is
taken from the Song of Songs. It is clearly a love song between a man
and a woman, which is appropriate for this time of year and the
celebration of newness. However, the significance of this reading is the
symbolism seen in a husband and wife of the love of God for His people
expressed in His willingness to enter into a covenant with them.]
Leader: Passover is a Springtime festival,
the season of rebirth, renewal, and new life. The days are filled with more
light than darkness. The earth is becoming green with new life.
Action: The Leader takes a sprig of fresh
Parsley and holds it up for the people to see.
Leader: This vegetable, called Karpas,
represents life, created and sustained by the Lord our God. We are filled
with joy at the goodness of God in loving us and caring for us, and bringing
into our lives all good things.
Men: Arise my love and come away; for now
the winter is past, the rain is over and gone, the flowers appear on the
earth, the time of singing has come, and the voice of the turtledove is
heard in the land. Arise my love, my fair one, and come away. [Song 2:10-13]
Women: My beloved is mine and I am his.
As an apple tree among the trees of the wood, so is my beloved among men.
Under its shade I delighted to sit, and his fruit was sweet to my taste. He
brought me to the banquet house, and his intention toward me was love. [Song
2:3-4, 16]
People: Set me as a seal upon your heart, as
a seal upon your arm; for love is strong as death. Many waters cannot quench
love, neither can floods drown it. If one offered all the wealth of his
house for love, it would be utterly scorned. [Song 8:6-7]
Leader: And yet as good as God intended life
to be, it is often mixed with tears.
Action: The Leader lifts up the bowl of salt
water so all can see.
Leader: Tonight, we are not simply
celebrating Springtime or love. We are celebrating the freedom and wonderful
deliverance that God brought to us as slaves in Egypt. But we do not forget
that life in Egypt was hard and filled with pain and suffering and tears.
Let us never forget that the struggle for freedom begins in suffering, and
that life is sometimes immersed in tears.
People: Blessed are you O Lord our God,
Ruler of the universe, who creates the fruit of the earth.
Action: Everyone dips a spring of parsley the salt
water and eats it.
[Optional Action: If the Seder is being celebrated as
a full meal, and time allows, vegetable hors d’oeuvres and a dip, or a light salad, may
be served at this point. If this is done, all of these dishes must be
removed from the table before the Matzah is broken.]
VII. The Breaking of Bread: The Matzah
Explanation: This part of the service
begins to introduce themes that will become more obviously Christian as
the service progresses. The Israelites waiting for deliverance and
redemption in Egypt is a central element of the story that is to unfold.
The hope in God who is the only One who can bring deliverance is also a
crucial element.
There is not only a sense of celebration at what
God has done in the past, there is also an eager anticipation of what God
will continue to do to bring deliverance to a world that still groans
under its slavery to sin, and awaits its final redemption. The traditional
saying "next year in Jerusalem" is an expression not only of the
faithfulness of God in the past, but of faith and hope in God’s future as
he continues to work out his redemption in the world. Jerusalem is really
a symbol of the restoration of all things for which both Jews and
Christians eagerly await. Among some Orthodox Jews the matzah has
become a symbol of the Pascal lamb, which gives the Christian dimension of
these unfolding symbolic actions deeper meaning.
So, while the Seder is a celebration of
deliverance already accomplished, there is a strand throughout the Seder
that recognizes the yet to be fulfilled promises of God that all creation
will be restored and all oppression, sin, and evil destroyed. This
dimension is not negative, but is wonderfully positive, the expression of
a faith and hope in God’s future based on who God is as revealed in His
past actions. We can trust that promise of future deliverance because he
has delivered! For Christians, this expresses the Hope of the Second
Coming.
Preparation: On the leader’s table there
should be three matzot on a plate covered with a napkin. If
available, a special Matzah bag (matzah tosh) may be used. For a
public service, each person participating may also have the three
Matzot on a plate covered, or the designated leader at each table may have
the Matzot.
Action: The Leader uncovers the three Matzot, takes
the middle Matzah, and holds it before him. If this is a public service
and the people or group leaders also have Matzot, the Leader should signal
them that it is time to remove the middle Matzah.
Leader: Now I will break the middle
Matzah in two. Later we will share it together as the Passover offering
itself was shared in this service in Jerusalem. Among people everywhere, the
sharing of bread forms a bond of fellowship and community.
Action: The Leader obviously breaks the middle
Matzah in half, as everyone else or the group leaders do the same. Participants
hold the two halves of the broken Matzah. The Leader returns one half of the broken Matzah to the plate with
the other two and leaves them uncovered. The other half he holds in front of
him.
Leader: For the sake of our deliverance,
we will say together the ancient words that join us with our own people and
the beggar in the street. For our redemption is bound up with the
deliverance from bondage of all people everywhere. It is only the grace of
our Lord God that sets us free!
People: This is the bread of affliction
which our ancestors ate in the land of Egypt. All who are hungry come and
eat. All who are needy come and celebrate Passover with us. Now we celebrate
it here. Next year, may we celebrate Passover in Jerusalem. Now we are
slaves. Next year may we be truly free.
Action: Participants return the Matzot to
their plate. The Leader wraps the Afikomen (the
second half of the broken Matzah) in the napkin. If this is a full meal,
the Afikomen is set aside and is hidden by the Leader sometime later during
the meal. If this is a only a symbolic meal, the Leader asks all the
children to close their eyes while he hides the Afikomen. They will later
make a game of finding it, and the one who finds it will receive a small
prize. Some families hide enough pieces so that every child can find a piece
and so all receive a gift.
[Alternative Action: An alternative is to have the children
hide the Afikomen, for which the leader must later search. After he cannot
find it, he must "pay" the children with a small gift for its return.]
Leader: I [We] will now [later] hide a
portion of the Matzah which we will use as the Afikomen, the dessert of our
meal. It is a symbol of the redemption for which we all long and which we
know will come, but yet which we do not yet see.
Action (at a symbolic meal): The Afikomen
is hidden, and when finished the Leader continues.
Action: The Leader fills his second cup of wine,
and signals the participants to refill their cups (if this is only a
symbolic meal, only a little should be added to the cup). If using
pre-filled cups, no action is needed by participants. DO NOT drink
this cup yet.
VIII. The Story of Passover
Explanation: The Passover Story is the
heart of the Seder and was traditionally recounted as a parent telling the
exodus story to his children, following the biblical command, "When your
children ask in time to come . . . then you shall tell them" (Ex 14:14;
Deut 6:20-21). The four questions, actually five with the first general
question introducing the four more detailed ones, are usually asked by the
youngest child present that can read well, with the answers given by the
father or grandfather, although the answers can be alternated between a
"father" and a "mother."
In a full-meal Seder there are a great variety of
other elements and activities that can be added as part of the telling of
the story. These are usually built around telling the Passover story four
times: 1) The Four Questions, 2) the Four Children, 3) the exodus story
concluding with the reading Dayeinu, "It would have been enough,"
4) the explanation of the Passover symbols on the Seder plate. The
Christian Seder given here combines The Four Questions with the
explanation of the Passover symbols on the Seder plate to answer the
questions and tell the Passover story. See Additional Ways to Tell the Passover Story.
The fourth question traditionally has been, "Why
on all other nights do we eat either standing or reclining, but tonight we
eat only reclining?" In the days of the Roman Empire, to be able to eat
reclining rather than standing was the mark of a free person. Emphasizing
this was a way to symbolize the freedom which the exodus brought to
slaves. Traditionally, pillows are used in the chairs, and the third cup
is often taken while leaning to one side or leaning back on the pillow to
symbolize reclining. Since we do not normally eat this way, however, this
traditional question has been changed to emphasize the teaching and
confessional dimension of the ceremonial meal.
Preparation: A child should be chosen
ahead of time to read the questions and provided a copy of the service to
become familiar with the reading.
[Optional Leader Introduction to the Passover
Story: The Passover story is the heart of the Seder and was
traditionally told as a parent telling the story of the Exodus to his
children. It is the story, the testimony, of those who have seen and heard
the self-revelation of God in history that sustains the identity and
commitment of a people.]
Leader: The Torah tells us that our children
will ask questions about who they are as God’s people. The Lord has
instructed us that we should tell them the story so that they might know the
Lord. It is both a duty and a privilege to answer the four questions of the
Passover and to recount the gracious acts of our God.
Child: Why is this night different than all
other nights? Why on all other nights do we eat bread with leaven, but on
this night we eat only unleavened bread? Why on all other nights do we eat
of all kinds of herbs, but on this night we eat bitter herbs? Why on all
other nights do we not dip herbs at all, but on this night we dip them
twice? Why on all other nights do we eat in the normal way, but on this
night we eat with special ceremony?
Leader: We will now answer the four
questions concerning Passover that you have asked.
People: Once we were slaves to Pharaoh in
Egypt, but the Lord in His goodness and mercy brought us out of that land
with a mighty hand and an outstretched arm.
Leader: Had God not rescued us from the hand
of the destroyer, surely we and our children would still be enslaved,
deprived of freedom and human dignity.
People: Once we worshipped idols and were
enslaved by our sins, but God in His goodness and mercy forgave our
transgressions and called us to be His people.
Leader: Therefore, tonight is different than
other nights because we have gathered to remember who we are, what God has
done for us, and to tell to our children the story of God’s grace and
deliverance.
People: Praise be to God who is everywhere.
Praise be to God who has brought us freedom and has delivered us from all
that enslaves us!
Mother/Woman Leader: God had promised
Abraham and Sarah that they would be a great people, a promise he renewed to
each generation, to Isaac and Jacob. As time passed Jacob’s children came to
live in the land of Egypt where his son Joseph was advisor to Pharaoh. But
years passed and another Pharaoh came to power who did not remember
Joseph and did not know his God, so he enslaved the Israelites. He forced
them to work hard making bricks of clay and straw with which to build his
cities. As the people increased in numbers, he feared that they might rebel
against him, so he ordered every newborn boy drowned. They knew only toil,
suffering, and tears.
Leader: They cried out from their cruel
oppression, hoping that God would remember the promises He had made to the
fathers. And God heard their cry and remembered the covenant He had made
with Abraham. Through a wise mother and sister, God saved the life of the
boy Moses from the ruthless hands of Pharaoh. After he had grown up, God
sent Moses to deliver the Israelites from the slavery of Egypt, and promised
Moses that He would be with him.
Mother: And yet when Moses asked Pharaoh to
free the Israelites, he refused and increased their labor. So God sent ten
plagues on Pharaoh and the land of Egypt so they might know that the Lord is
God, and let the people go.
Action: The Leader takes the second cup of wine and
holds it.
Leader: In a moment we will drink the second
cup, the cup of deliverance, and we will celebrate in joy God’s deliverance
from slavery. A full cup is a symbol of joy. Yet our joy is diminished
because the Egyptians, who are also God’s children, suffered from Pharaoh’s
evil ways. Lives were sacrificed to bring about the release of God’s people
from the slavery of Egypt, and we do not rejoice at the death of any of
God's children. As we recount the plagues, we will spill a drop of wine from
our cups for each plague to recall the cost of sin, and the consequences of
evil in our world.
Action: Everyone takes the second cup and holds it.
DO NOT drink from the second cup yet. As each plague is recited, a single drop
of wine is removed from the cup, either with a finger or spoon, and placed
on a plate. Traditionally, a finger is used to symbolize the finger of God’s
judgment on sin.
Leader: Blood. Frogs. Lice. Swarms. Cattle
Disease. Boils. Hail. Locusts. Darkness. Death of the First Born.
Leader: As innocent people suffered and
died long ago because of the oppression of tyrants, so people today
still suffer from evil in the world. Our newspapers are filled with
accounts of ethnic cleansing and bombings. We cannot celebrate God’s
deliverance for ourselves without longing that all God’s children
experience freedom from their bondage. So, we will spill another drop
from our cups to recall the cost of evil in our world today.
Action: Everyone removes a single drop of wine
from the cup and places it on their plate. Everyone replaces the second
cup on the table WITHOUT drinking.
[Optional Prayer, Leader: We will now
offer a prayer for peace and for God’s work of reconciliation in our
world.
Optional Action: A prayer is offered by a
leader.]
Mother: Pharaoh continued to refuse to let
the people go until the last plague, the death of the firstborn of all of
Egypt, convinced him to release the people. By following God’s instructions
and putting the blood of a lamb on the door posts of the houses, the
Israelites were spared this plague as death "Passed Over" their houses.
Preparation: The Seder plate at the
Leader's table should contain the lamb bone and the egg.
Action: The Leader removes the symbolic lamb bone
from the Seder plate and holds it up for all to see.
Leader: This is the symbol of the Passover
lamb that was killed so that our children might live. It reminds us not only
of God’s wonderful grace in providing for us life and not death, it also
reminds us that we are called to obedience in response to God’s gift of
life. The sacrifices at the Temple in Jerusalem were a reminder of that
grace and that gift of life.
Action: The Leader replaces the bone and removes
the roasted egg from the Seder plate and holds it up for all to see.
Leader: The egg is a symbol of mourning, and
is to remind us that the Temple in Jerusalem, the place of sacrifices, is no
longer standing, and so sacrifices are no longer offered. But since it has
no beginning and no end, the egg is also a symbol of new life and hope, and
reminds us that God’s grace is not confined to sacrifices in a temple.
Action: The Leader replaces the egg.
Mother: Even as the Israelites were leaving,
Pharaoh changed his mind and sent his army after them. Trapped between
Pharaoh’s army and the Sea of Reeds, the Israelites had nowhere to go. But
God told Moses to lift his staff over the sea, and God parted the waters.
They were able to pass through the midst of the sea . When the Egyptians
tried to follow, the waters closed back over them. When the Israelites saw
that they were free, Moses’ sister Miriam led them in rejoicing and praising
God.
People, Mother leading: We Praise you, O
Lord our God, Ruler of the Universe, who hears the cries of the oppressed,
who brings freedom to the captive, and who creates for yourself a people.
Action: A Song of Deliverance or Grace (for
example,
He Brought Me Out)
Action: The Leader takes the remaining half of the
Matzah and holds it up for all to see.
Leader: Tonight we eat Unleavened Bread
because our ancestors in Egypt had to leave in such haste that they could
not wait for their bread to rise, and so had bake it while it was still
flat.
People: You shall eat unleavened bread, the
bread of affliction, because you came out of the land of Egypt with great
haste, so that all the days of your life you may remember the day of your
departure from Egypt [Deuteronomy 16:3].
Preparation: At the Leader’s table,
there should be a small clear custard type bowl containing the Maror.
Action: The Leader replaces the Matzah and takes
the Maror (horseradish) and holds it up for all to see.
Leader: Tonight we eat bitter herbs to
remind us of how bitter our lives were as slaves in Egypt. As sweet as our
lives are now, we must never forget the bitterness of our bondage.
People: The Egyptians came to dread the
Israelites and worked them ruthlessly. They made their lives bitter with
hard labor in brick and mortar and with all kinds of work in the fields.
[Exodus 1:12-14]
Preparation: At the Leader’s table, there
should be a small clear custard type bowl containing the Charoset
(pronounced
ka-ró-set).
Action: The Leader replaces the Maror
(horseradish) and takes a spring of Karpas (Parsley) and the bowl of
Charoset and holds them up for all to see.
Leader: Tonight we dip twice. We have
already dipped the Karpas. We will also dip the Charoset to remind us of the
sweetness that God can bring into the most bitter of our circumstances.
People: I am sorely afflicted; give me life,
O LORD, according to your word! How sweet are your words to my taste,
sweeter than honey to my mouth! [Psalm 119:107, 103]
Action: The Leader replaces the Karpas (Parsley)
and Charoset.
Leader: Tonight we eat with special ceremony
because in each generation, every person should feel as if he or she has
actually been redeemed from Egypt. We tell the story because we are the
redeemed of the Lord, and we can sing a new song of praise because of His
grace. And yet it is not a new song, because it has been sung by countless
people through the centuries as generation after generation have experienced
the deliverance and redemption brought by our God.
People: Once we were slaves but now we are
free!
Action: A Song of Testimony (for example, Amazing
Grace)
[Optional Telling of the Story: Dayeinu (It Would
Have Been Enough)]
[Explanation: This is a traditional
responsive reading that follows the telling of the exodus story.
Dayeinu is pronounced Die-YEAH-nu, and means “it would have been
enough.”]
[Optional, Leader: God has shown us so
many acts of kindness and grace. For each one, we say dayeinu. If
only the Lord God had taken us out of Egypt . . .
People: Dayeinu!
Optional, Leader: If
only the Lord God had taken us out of Egypt and not passed judgment on
the Egyptians . . .
People: Dayeinu!
Optional, Leader: If
only the Lord God had passed judgment on the Egyptians and not parted
the sea for us . . .
People: Dayeinu!
Optional, Leader: If
only the Lord God had parted the sea for us and not taken care of us and
fed us manna in the desert for 40 years. . .
People: Dayeinu!
Optional, Leader: If
only the Lord God had taken care of us and fed us manna in the desert
for 40 years and not given us the Sabbath rest . . .
People: Dayeinu!
Optional, Leader: If
only the Lord God had given us the Sabbath rest and not brought us to
Mount Sinai and given us the Torah . . .
People: Dayeinu!
Optional, Leader: If
only the Lord God had brought us to Mount Sinai and given us the Torah
and not brought us into the land of Israel. . .
People: Dayeinu!
Optional, Leader: For
all these, alone and together, we say . . .
People: Dayeinu!]
IX. The Second Cup: the Cup of Deliverance
Action: The Leader takes the second glass, and
raises it for all to see.
Leader: With the second cup we celebrate the
deliverance that God has brought to us. We are privileged to thank God, to
praise Him, to reverence Him, and to rejoice in His grace. He has brought us
forth from bondage to freedom, from sorrow to joy, from darkness to light,
from slavery to redemption.
People: I am the Lord; I will deliver you
from slavery [Exodus 6:6]. We praise you O Lord our God, who has freed your
people.
Leader: We praise you O Lord our God, Ruler
of the Universe, who creates the fruit of the earth. Let us drink the
Second Cup.
Action: We all drink the second cup.
X. The Meal
Explanation: Here begins the actual meal.
It is traditionally preceded first by another ceremonial hand washing
[which is here omitted] and the symbolic eating of herbs. If this is
not a full meal, the symbolic eating serves as the meal.
Action: The Leader removes all three remaining
pieces of Matzah and holds them in front of him as he recites the blessing.
Leader: We Praise you, O Lord our God, Ruler
of the Universe, who brings forth bread from the earth.
Action: The Leader takes the top and middle
Matzoth (the half from which the afikomen was broken) and breaks pieces to
distribute to the group. If this is a public service, the leader at
each table or group should also perform this action, using only top and
middle Matzoth, and distribute pieces to everyone; or each person may have
the Matzah and break their own. The bottom Matzah will be used later.
Leader: Let us all offer a
blessing for the bread.
People: We Praise you, O Lord our God, Ruler
of the universe, who has made us holy with your word, and has commanded to
eat unleavened bread.
Action: We eat a piece of Matzah.
Explanation: The Maror or bitter herb is
traditionally horseradish root. Since some people may not be not familiar
with the "raw" version of this herb, it may facilitate a public service to
use prepared horseradish. Do not use the "creamed" variety that is
processed into a white sauce, but the type that is made with grated roots.
To be effective as a symbol, however, it needs to have a little "edge" to
it, even to the point of bringing tears. Although most prepared
horseradish is relatively mild, it would be wise to check it ahead of time
and perhaps warn people that this herb is very "hot." Sometimes a
second bitter herb is used to make the Hillel sandwich, usually romaine
lettuce. For simplicity, the horseradish is used here for both.
Preparation: In anticipation of someone
getting too much Maror, it is wise to have a small glass of water at each
place setting, or a few extra glasses and a pitcher of water, since it
will be a few minutes before another cup is taken.
Action: The Leader distributes a small piece of
Maror to each person, or if the prepared Maror is used, passes a bowl of
Maror for each person to dip a small amount onto their plate. They will need
enough for the next two actions. If this is a public service, the
leader at each table or group should also perform this action, or each place
setting can have a small piece of Maror. If the prepared Maror is used, a
small piece of Matzah can be used to dip the Maror.
Leader: With bitter herbs, let us remember
how bitter our slavery was in the land of Egypt. As we eat, let us allow the
bitter taste to bring tears of compassion for the pain that our fathers and
mothers felt long ago. But let us also weep for those who are still enslaved
and have not yet experienced the deliverance that our gracious God brings.
People: We Praise you, O Lord our God, Ruler
of the universe, who has made us holy with your word, and has commanded to
eat bitter herbs.
Action: We eat the bitter herb.
Leader: As we are reminded of the bitterness
of our slavery, so too are we reminded of the hope that we have in our Lord.
We will now begin to make the Hillel sandwich by placing a small amount of
Maror on a piece of Matzah.
Action: The Leader takes the bottom or the third
Matzoth and breaks it in two. On one half he puts another small piece of
Maror and places in on a plate (or if the prepared horseradish is used, he
dips some onto the Matzah). If this is a public service, the leader
at each group, or each person, should also perform this action. The Leader
then takes the bowl of Charoset and holds it in front of him.
Leader: The Choroset is a sweet mixture of
apples [dates], honey, and nuts. It symbolizes the mixture of clay and straw
that the Israelites used to make bricks for the cities of Pharaoh. But the
apples of the mixture also remind us of something else. Apple trees set
fruit before the tree has leaves, and then grow leaves to protect the fruit.
Tradition tells us that in slavery in Egypt, the women of Israel gave birth
to children under the trees of the orchard to try to avoid the decree of
Pharaoh, with no assurance of their safety and future. That hope in a future
from God sweetened the misery of their slavery. Often, life is a mixture of
the bitter and the sweet, of sadness and joy. Let us now add the sweetness
of the Charoset to the bitterness of the Maror.
Action: The Leader takes the Matzah and Maror
and dips it into the Charoset. If this is a public service, the
leader at each table or group should also lead this action. If the Charoset
is very thick, it may have to be spooned onto the Matzah after a symbolic
dip. The remaining piece of Matzah is used to make a "sandwich" of the Maror
and Charoset.
Leader: In the days of the Jerusalem temple,
Rabbi Hillel ate a sandwich of the Pesach, the Passover lamb, with bitter
herbs and Matzah. Since the temple is no longer standing and the Passover
lamb no longer offered, we cannot eat the lamb with our sandwich. So
instead, we use the Charoset to take the place of the Pascal lamb to remind
us of the hope we have in God, of the sweetness that He can bring into the
most bitter of our circumstances.
Action: We eat the Hillel sandwich.
Leader (if this is a full Seder meal):
We have broken bread together and have told the story of our
deliverance. Let us now eat together in celebration of our freedom.
[Action: If this is a full meal seder,
the seder plate is removed from the table, and the meal is served. Often,
boiled eggs are the first course of the meal. Sometime during the meal,
either the Leader or the children secretly hide the afikomen (the broken
part of the middle Matzah). After the meal is finished the dishes are
removed from the table, and the seder plate is returned to the table.]
XI. The Third Cup: the Cup of Redemption
Explanation: Traditionally, a place at the
Seder table was left empty along with an untouched cup of wine to
symbolize the expectation of the coming of Elijah the prophet as
forerunner of the Messiah [Malachi 4:50].
At this point we leave the
traditional Jewish order of the Seder to move into Christian celebration.
Normally the concluding order is: the Afikomen is found and eaten, the
third cup is taken, the hope of Messiah is expressed by noting Elijah’s cup, and
the fourth cup concludes the Seder. Historians suggest that it was the
third cup with the Afikomen that Jesus used at the Last Supper to
institute the Eucharist. To preserve this tradition, we will combine
Elijah’s cup with the third cup in celebrating Eucharist, since we are no
longer looking for Elijah to come.
Preparation: There should be a full
place setting at the head table, or a separate small table in a
prominent place, with a full place setting for Elijah the Prophet (see
Introduction to a Christian Seder).
Since Eucharist should never
be taken privately by only some members of a group, even if this is
only a demonstration seder with no audience participation, provision
should be made to serve communion to everyone present if they so desire.
Otherwise, the following should only be described and not actually carried
out.
Leader: We will now offer a blessing for the
food.
People: We praise you O Lord our God, Ruler
of the universe, who in kindness, goodness, and grace gives food to the
world. Your love for us endures forever. We praise you, O Lord, who provides
food for all life.
Leader: May the Holy One, who makes peace in
the heavens, make peace for us and for all people. Amen.
Action: The Leader fills his third cup of wine
and replaces it on the table. NO ONE ELSE fills their cup yet.
If using pre-filled cups, no action by participants is required here.
Leader: This cup is for Elijah the Prophet.
Elijah did not see death but was taken to heaven in a chariot of fire. It
has been the hope of God’s people that Elijah would come at Passover, to
announce the coming of the Messiah, the son of David. As the prophet Malachi
said: "See, I will send you Elijah the prophet before that great and
dreadful day of the Lord comes." [Malachi 4:5]. This cup has traditionally
been left untouched, awaiting the time when Elijah would appear to share the
Passover.
Leader Action: Leader places an empty
chair at a table setting, usually to the right of the Leader, to
symbolize the hope of Elijah, and then places the filled third cup at
Elijah’s place.
Leader: We will now open the door to welcome
Elijah to the Passover.
Action: A child opens a door.
Leader: It is now time to reveal that which
has been hidden. We will find the Afikomen so that we may conclude our meal.
The Afikomen has traditionally symbolized hope for the future, a symbol of
redemption, as God again acts in history to proclaim good news to the poor,
release to the captives, recovery of sight to the blind, to let the
oppressed go free, to proclaim the year of the Lord’s favor [Isaiah 61:1-2
quoted in Luke 4:18-19].
People: I am the Lord; I will redeem you
with an outstretched arm [Exodus 6:6].
Action: If the Leader has hidden the Afikomen, the
children now search and find it and return it to the leader for a prize. If
the children have hidden it, the leader gives them a gift for its return. If
time is short, or if very small children are participating, the Leader or
others, even the older children, can give clues to the younger children
where to find the Afikomen, especially if more than one piece has been
hidden. This serves in its own way to symbolize the role of parents and the
community in leading children to an understanding of the hope and future
that they will find in being God’s people. After the children have received
their prizes, the Leader holds a piece of the Afikomen in front of him in
his left hand.
Leader: As we have found the afikomen that
has been hidden, we celebrate the fact that our long hoped for Messiah has
come, and brought us a new freedom from a very old slavery. "Jesus said, "If
you continue in my word, you are truly my disciples, and you will know the
truth, and the truth will make you free. Truly, truly, I say to you, every
one who commits sin is a slave to sin. The slave does not have a permanent
place in the household; the son has a place there forever. So if the Son
makes you free, you will be free indeed." [John 8:31-34]
People: To him who loves us and has freed us
from our sins by his grace and made us a kingdom, priests to his God and
Father, to him be glory and dominion for ever and ever. Amen. [Revelation
1:5-6]
Leader: We will now fill the third cup.
Action: The people refill their cups (if this
is only a symbolic meal, only a little should be added to the cup) and
place it before them on the table. If using pre-filled cups, participants
should take the third cup and place it on the table immediately in front of
them. DO NOT DRINK this cup yet.
Leader: Jesus stood in the synagogue of his
hometown of Nazareth and read from the Isaiah scroll that promised a new
work of God in the world. When he had finished reading, he said, "Today this
scripture has been fulfilled in your hearing" [Luke 4:21]. We still live in
the "today" of that fulfillment, and so we celebrate the coming of Jesus the
Messiah, and the faithfulness of God in working throughout history to bring
deliverance and freedom to his people.
Mother/Woman leader: Jesus has brought to us
a new freedom from the chains of oppression and sin that enslave us. Jesus
celebrated Passover with his disciples on the night before he was betrayed
and delivered up to be crucified. He commanded that his disciples partake of
the bread and the wine as emblems of his broken body and shed blood. We
partake of these elements to participate in the new life, in the new birth
that God in Jesus the Christ has provided for us.
Action: The Leader goes to Elijah's place and takes Elijah’s cup in
his right
hand, while still holding the Afikomen in his left hand, and returns to the
head table.
Leader, lifting up Elijah's cup for all to see: I have taken Elijah’s cup because we
no longer wait for Elijah. We celebrate in joy today not only because Elijah
has come, but because Messiah has also come!
People: Blessed is He who has come in the
name of the Lord!
Mother/Woman leader: We praise you O
Lord our God, Ruler of the Universe, and Father of our Lord Jesus Christ. We
thank you, O God, for giving to us your only Son, who suffered and died and
rose again, that we might be reconciled to you. How great a love you have
bestowed upon us! As we now eat this bread and drink this cup, may you
forgive us of any sin that we secretly harbor in our hearts, may you give us
the freedom that comes as you transform us into the image of your Son, and
may you fill us with your presence through the Holy Spirit that we may truly
become your people.
Explanation: Some Christian
traditions only serve Eucharist to "believers," excluding children, those
who do not make a Christian profession of faith, or who do not belong to a
particular church. This service views the sacrament of Eucharist not
only as a celebration of God and His grace, but also as a means of
that grace. The very nature of this Christian Seder as communal
celebration requires that no person present, especially children,
be excluded from the Eucharist, although, of course, some may choose not
to participate. Some Christian traditions also require that
ordained clergy or priest must officiate at any serving of Eucharist. These
theological and doctrinal issues should be resolved before the Seder is
planned.
Leader: Let us all take a piece of the
unleavened bread.
Action: Everyone takes a a piece of the
broken Matzah. In a home setting, this would be pieces broken
and distributed by the Leader from the Afikomen. If this is a
public service, the Matzah can be either from what they have earlier
broken from the middle Matzah, or a piece broken by the group leader and
distributed. DO NOT eat this yet. The Leader holds up the bread for all to see.
Leader: This broken bread of redemption
reminds us of the broken body of our Lord Jesus Christ that was broken for
us. Take and eat this, remembering that Jesus died for us, and in so doing
accept the grace of God that brings freedom from bondage to sin.
Action: All eat the bread. When finished, the
people all hold the third cup in their hand. The
Leader holds up the third cup for all to see.
Leader: This cup reminds us of the blood of
our Lord Jesus Christ that was spilled because of us and on our behalf.
Drink this, remembering that God was in Christ reconciling the world to
Himself, and in so doing accept the grace that transforms us and brings us
from darkness into His marvelous light, and allows us to be people of God.
Action: All drink the cup. This is followed by a
song of praise for God’s grace (for example, And Can It Be)
XII. The Fourth Cup: the Cup of Thanksgiving and
Hope
Leader: Our Seder is now complete, just
as our redemption is complete. We rejoice with thanksgiving, and yet are
humbled by God’s love!
People: I am the Lord; I will take you as my
people and I will be your God [Exodus 6:7].
Leader: Yet the story of God’s redemption is
not ended. We celebrate what God has done in our history, and what he has
done for us, but at the same time we still await a new future. All creation
still groans and longs for its final redemption. As Jesus left, he promised
he would come again and restore all things. We have faith enough to believe
that God will not leave the world the way it is, so we await the day in
which He will again come and bring His Kingdom in fullness.
Action: The Leader fills the fourth cup and
signals the participants to refill their cups (if this is only a symbolic
meal, only a little should be added to the cup). If using pre-filled
cups, everyone takes the fourth cup and holds it. DO NOT Drink yet.
The leader raises his
glass in front of the people, and all the people also raise their cups.
Leader: We raise our glasses a fourth time
in Thanksgiving for God’s enduring grace and love to us. Blessed are you, O
Lord our God, Ruler of the Universe, who has adopted us as your children,
and allowed us to call you Father.
Action: All lower their glasses for the prayer.
People: Our Father, who is in heaven, Holy
is your name! Your Kingdom come, your will be done, on earth as it is in
heaven. Give us this day our daily bread, and forgive us our trespasses, as
we forgive those who trespass against us. Lead us not into trials, but
deliver us from evil. For yours is the Kingdom, the power, and the glory
forever. Amen.
Leader: We drink the Fourth Cup
and give thanks!
Action: All raise their glasses again and then
drink the cup.
Leader: The traditional conclusion of the
Seder is a hope for the future expressed by Jews throughout history: "Next
year in Jerusalem." We will conclude our Seder with the same expression of
hope and faith in God, as we await the coming of a new Jerusalem.
People: Next year in the New Jerusalem!
Action: The Leader extinguishes the Passover
candles. If this is a public service, the leader at each table or
group should extinguish the candles on their table.
-Dennis Bratcher, Copyright ©
2013, Dennis Bratcher,
All Rights Reserved
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