A Mystical Passover: A Transformational Passover Haggadah

A MYSTICAL PASSOVER

A Transformational Passover Haggadah

by Mark Allan Kaplan, PhD.

With Mandala Art by Maja Apolonia Rode

A Mystical Passover: A Transformational Haggadah Third Edition, Paperback

2013

© Mark Allan Kaplan, PhD. © Mandala Art by Maja Apolonia Rode (by permission)

Printed in the United States of America.

ISBN-13: 978-1481988933

ISBN-10: 148198893X

From Narrowness

You redeem us,

From bondage

You deliver us,

In abundance

You nourish us,

In prosperity

You sustain us,

With wisdom

You guide us,

With compassion

You awaken us.

ACKNOWLEDGEMENTS

This Haggadah is the result of a deeply personal exegetical journey. This journey has been a collaborative process

between my self, the Divine, and the works of many others.

I would like to gratefully acknowledge the following individuals whose works have been a source of personal and exegetical information,

understanding, and inspiration:

Rabbi Hayim Halevy Donin Rabbi Matityahu Glazerson

Rabbi Arthur Green Rabbi Nathan Greenberg

Rabbi Judith HaLevy Z’ev ben Shimon Halevi

Rabbi David Ingber Rabbi Aryeh Kaplan

Karen Roekard Rabbi Zalman Schachter-Shalomi

Rabbi Rami M. Shapiro Hayyim Schauss

Chaim Stern Michael Strassfeld

Rabbi Eliyahu Touger Rabbi Arthur Waskow

I would also like to gratefully acknowledge the many different schools of thought

that have been sources of knowledge and inspiration throughout this journey. These sources include materials published by the

Orthodox, Conservative, Reform, Reconstructionist, Renewal, and Integral movements of Judaism.

Additionally, I would like to acknowledge the knowledge and experience I have

acquired during my sojourns through other spiritual systems that have been influential in broadening my understanding and my own experience of Judaism.

These other spiritual systems include Hinduism, Buddhism, Taoism, Sufism and A Course in Miracles.

I am deeply thankful for all the beings, known and unknown,

of this world and of others, who have guided, assisted, and supported me through this process.

I dedicate this journey to my loving wife Sarah, to my family, my friends, and my teachers;

and to all those who are struggling to return to Judaism and to the Holy Source of Life.

TABLE OF CONTENTS INTRODUCTION ................................................................................................................................. 1 KEY TO SOURCES OF TRANSLATION ............................................................................................ 2 PREPARING FOR PASSOVER .......................................................................................................... 3 CANDLE LIGHTING ............................................................................................................................ 9 THE SEDER ...................................................................................................................................... 11

Opening Chants and Convocation ................................................................................................ 12 KADESH – First Cup of Wine ....................................................................................................... 15 U’RECHATZ – Hand Washing ...................................................................................................... 17 KARPAS – Fruit of the Earth ........................................................................................................ 18 YACHATZ – Breaking the Middle Matzah .................................................................................... 19 MAGGID – Telling the Story ......................................................................................................... 20 KADESH KOS SHENEE – Second Cup of Wine ......................................................................... 33 ROHTZAH – Hand Washing Before Eating .................................................................................. 34 MOTZI – Blessing Over the Matzah ............................................................................................. 35 MATZAH – Blessing for Eating the Matzah .................................................................................. 35 MAROR – The Bitter Herbs .......................................................................................................... 36 KORECH – Combining the Matzah, Maror and Charoset ............................................................ 37 SHULCHAN AHRUCH - Eating the Festive Meal ........................................................................ 39 TZAFFON – Eating the Afikomen ................................................................................................. 41 BARECH – Blessings After The Meal ........................................................................................... 42 KADESH KOS SHLEESHE – Third Cup of Wine ......................................................................... 44 HALLEL – Giving Praise ............................................................................................................... 47 KADESH KOS RIVE’E – Fourth Cup of Wine .............................................................................. 48 NITZAH – Request for the Acceptance of Our Prayers................................................................ 49

MEDITATIONS AND PRACTICES – For the Days of Passover and the Counting of the Omer...... 53 TABLES ............................................................................................................................................. 61 REFERENCES .................................................................................................................................. 65

1

INTRODUCTION This Passover (Pesach) Haggadah represents a process of spiritual exegesis that I have employed as a vehicle for deepening and healing my relationship with Judaism, my religion of origin. This process consisted of a radical interpretation of the Passover rituals and prayers into a language and process that resonated with my own heart while also attempting to honor the heart of Judaism itself. Through this technique I have endeavored to heal old wounds and purge myself of the obstacles between the Divine and myself. There are three basic levels of text interpretation in the Jewish tradition: Literal-Biblical, Theoretical-Talmudic, and Mystical-Kabbalistic (Fishbane, 1998; Kenton, 1980). Literal-Biblical text interpretation includes the historical, biblical and narrative levels of the material. Theoretical-Talmudic text interpretation consists of the extrapolation of the philosophical, ethical, moral and religious doctrines, laws and teachings that are woven into the fabric of the written material. Mystical-Kabbalistic text interpretation seeks to unearth the hidden and concealed metaphysical teachings buried in the text. On the literal level of interpretation, Passover is a ritualistic retelling of the story of a historical biblical event, the Israelites’ exodus from bondage in Egypt. On the theoretical level, the story and rituals of Passover have many philosophical, ethical, moral and religious lessons to teach us about human behavior and the human endeavor to live according to the teachings of the religion of Judaism. Traditionally, the rituals of Passover, including the Passover Seder, tend to focus on these two levels of interpretation and understanding. In the Jewish mystical tradition, Passover can also be seen as a powerful vehicle for personal and communal psycho-spiritual development. From the Mystical-Kabbalistic perspective, the Passover story of a people being freed from the bondage of slavery is transformed into a road map for how an individual can be freed from the bondage of limited consciousness (Kenton, 1980); the land of Egypt becomes the realm of narrowness of body and mind, and Moses becomes the Higher Self being called upon by the Divine to free all the different voices of the psyche (the children of Israel, THE AWAKENING SELF*) from the bondage of the ego (Pharaoh). This mystical level of interpretation became my pathway through the metaphysical gates of these ancient and sacred rites of inner and outer freedom, and my attempt to integrate all three of these levels of interpretation, along with the interpretative constructs of the various denominations of the Judaic tradition, has lead me to the discovery of this powerful transformative psycho-spiritual Passover experience. *The phrase, THE AWAKENING SELF, represents the inner metaphysical dimension of the word ISRAEL. The word Israel has four dimensions/meanings: Israel is the Hebrew name given to Jacob in the Torah; Israel is the name given to the Jewish people and culture as a whole (the Children of Israel); Israel is the land that is deemed to be the earthly home of the Jewish people; and on the mystical level of interpretation, Israel is the inner self that struggles to awaken to its higher nature and it’s connection with the Divine.

2

KEY TO SOURCES OF TRANSLATION The translations of the following prayers and rituals are a combination of many sources. Most of them are an equal mixture of several inner and outer sources. Some are almost exclusive to one or two sources, while others are purely from my own inner being. Whenever possible, the outer sources will be listed under the title of each prayer and/or ritual. Inner sources have been utilized in the translation of all the following translations to a varying degree and will not be cited. The following is a key to the external sources and their abbreviations used in the citations:

AG – The works of Rabbi Arthur Green (in Strassfeld, 1985).

CS – Chaim Stern, Gates of Freedom: A Passover Haggadah.

ET - Rabbi Eliyahu Touger, The Chassidic Haggadah.

KR – Karen Roekard, The Santa Cruz Haggadah.

NG – Rabbi Nathan Greenberg, Passover Haggadah.

RA – The Rabbinical Assembly, Passover Haggadah: The Feast of Freedom.

RS – Rabbi Rami Shapiro, Of Freedom and Responsibility.

AW – Rabbi Arthur Waskow, Seasons of our Joy.

ZS – The works of Rabbi Zalman Schachter Shalomi (in Strassfeld, 1985).

ZSH – Z’ev ben Shimon Halevi (Warren Kenton), Kabbalah and Exodus.

The reference section at the end of this Haggadah includes complete bibliographic information on these materials, as well as other materials used in the theoretical development of this Haggadah.

3

PREPARING FOR PASSOVER On the physical or outer level, preparing for Passover includes the cleaning of the house and the removing of leaven. On the spiritual or inner level, these physical rituals can be transformed into a clearing away of our inner obstacles to personal freedom, through conscious intention, ritual and prayer.

Cleaning the Inner and Outer House Beginning on the new moon, two weeks before the start of Passover, we begin to simultaneously clean our physical house (spring cleaning) while we begin “…a serious exploration of the meaning of freedom, creativity, the birth and rebirth of identity” (Waskow, 1982). We ask ourselves: What mitzrayim, what tight spots, do we need to leave behind us this year? What buds and sprouts of inner change do we see in ourselves and in the world around us? As we clean our physical home of dust and dirt, we can imagine we are cleaning our inner home (inner being) of the perceptions and habits that keep us from living life fully…our narrowness of mind and heart. Depending on your level of observance, this house cleaning could also include changing over your entire kitchen to include Kosher for Passover foods, dishes, silverware, utensils, etc.

The Search for Chametz At the same time as we clean our inner and outer house, we search for and remove all the leaven from our homes. On the physical level, leaven or Chametz, refers to “…any mixture of flour and water that has been allowed to ferment for more than 18 minutes” (Rabinowicz, 1982); this includes all breads, cereals, and other foods made from wheat, barley, spelt, oats, rye and corn. On the spiritual level, leaven refers to those aspects of ourselves that lead to self-inflation, possessiveness, competitiveness, jealously, and lust (Waskow, 1982). The process of this inner and outer removal of the leaven begins with a search throughout the house for any physical leaven while we search within ourselves for our psycho-spiritual leaven. Once we collect the leaven, we nullify it through ritual and prayer, and then remove it from our possession either by selling it, burning it or donating it to charity. As you collect each piece of leaven in your home you can imagine that it is a part of your self that is inflated, selfish, forgetful or fearful, and that as you remove it from your home, you are also removing it from your psyche. A powerful mystical practice includes removing most of the leaven from your home and saving ten pieces for a special ritual the night before Passover…

4

Bedikat Chametz – The Search for Chametz (AW; RA)

On the night before Passover, deposit ten small pieces of bread around inside your house. After the sun sets, ritually collect the ten pieces with a feather and a wooden spoon by the light of a single candle.

Begin with this blessing:

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= .Xm2c= rVib<1 li- VnV+x1v$ vytO=vx4m1b<4 VnD}d<$q1 rDEa-

Ba-ruch a-ta Adonai el-o-hay-nu melech ha-o-lam,

a-sher kid’shanu b’mitz-vo-tav v’tzi-va-nu al biyyur chameytz

Blessed is the Source of Life, the Way of all Being, by whose power we hallow the world through the removal of inner and outer self-inflation.

As you collect each piece say:

“My spirit is the lamp of the Divine, searching all the inward parts,

and releasing my inclination toward ____________.”

Fill in the blank with the following ten weaknesses, which are limiting personality traits that block the ten virtues/qualities of the Tree of Life.*

1. Stubbornness 2. Promiscuity 3. Vanity 4. Pretension 5. Indulgence 6. Fear 7. Lust 8. Thoughtlessness 9. Foolishness 10. Selfishness

Complete the ritual by removing the ten pieces of bread from your home and reciting the following:

“All chametz in my possession and all limited perceptions in my self which I have not seen or removed, or of which I am unaware, are hereby nullified and ownerless as the dust of the earth.”

5

Preparing for the Seder The core ritual of Passover is the Passover Seder, which includes a series of rituals and prayers centered around a festive meal. The following ritual items are to be acquired and prepared for the Seder: Seder Plate (K’arah)* – A decorative ceremonial platter used to hold the following symbolic items:

Zeroa – A roasted shank bone or beet (for vegetarians) to symbolize the Pesach offering; the Divine outstretched arm of mercy

Beitzah – A roasted egg; the cycles of change

Maror – Bitter herbs (horseradish root); the root of bitterness

Charoset – A mixture of chopped nuts, apples, wine and spices; the mortar of hard labor

Karpas – Celery, parsley or cooked potatoes; the potential for growth and rebirth

Chazeret – Bitter herbs (romaine lettuce); the leaves or fruits of bitterness

Matzot* – Three pieces of Passover Matzah, covered, are set in front of the leader, to the right of the Seder Plate. Include additional matzot on the table for participants to eat. Four Cups of Wine* – Every adult is required to drink four cups of ceremonial wine. Grape juice may be used as a non-alcoholic substitute. Elijah’s Cup – A goblet, usually large and ornate, is set aside for welcoming Elijah. Salt Water – One or more small bowls of salt water for dipping. Hand Washing – Large pitcher(s) and bowl(s) for hand washing rituals. Kittel – A ceremonial white robe that is often worn by the leader. *Refer to “The Symbols of Passover” part of the “Maggid – Telling the Story” section of this Haggadah for the mystical meaning and significance of these symbols and their order and placement. Additional information can also be found in the “Tables” section at the end of this Haggadah.

A MYSTICAL PASSOVER

The wilderness of the heart shall be glad, The desert of the soul shall burst into blossom; …and the Awakening Self shall wholly rejoice.

- Isaiah 35:1; Exodus/Shemot 12:47

9

CANDLE LIGHTING

(18 minutes before sunset, light the candles and recite:)

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= vytO=vx4m1b<4 VnD}d<$q1 rDEa-

.boe Moy [lDEv$ tb<D{] lDE rn@ qyl1d$h-l4 VnV+x1v$

Ba-ruch a-ta Adonai el-o-hay-nu melech ha-o-lam, a-sher kid’shanu b’mitz-vo-tav,

v’tzi-va-nu l’hadlik neir shel (Shabbat v’shel) Yom Tov.

Blessed is the Source of Life, the Way of all Being,

by whose power we hallow the world

with the kindling of the festival lights.

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= .hz#h- Nm-z$l- Vni=yg!h1v$ Vnm=y$q!v$ Vny+c^h3DE


She-heh-kheh-yanu, v’kee-y’-manu, v’he-ge-anu laz-man ha-zeh.


For giving us life, for sustaining us

and for enabling us to be fully present

to this wondrous moment.

May the Holy One’s light guide us

as we journey out of the realm of narrowness

and into the realm of wholeness.

11

THE SEDER

We set the Passover table

With open hearts and listening minds,

Ready to Remember,

Ready to be Fully Present,

Ready to Embrace both

Being and Becoming…

12

Opening Chants and Convocation (CS; RA; RS)

Long ago, at this season,

a people set out on a journey;

On this night, at this season,

we also set out on a journey.

Let all the human family sit at our table

And drink the wine of deliverance,

And eat the bread of freedom.

THE BIBLICAL INJUNCTION TO CELEBRATE PASSOVER (Adapted from Exodus/Shemot, XII, 14-15)

This day is Holy

and a feast

to the Source of Life

throughout all time.

For seven days

we will strive

to eat the unleavened bread

of humility.

For seven days

we will strive

not to eat the leavened bread

of pride and self-inflation,

removing all leaven

from our inner and outer world,

so our Soul may be prepared

to receive the Source of Life.

13

THE ORDER OF THE SEDER (Chant the following words in a call and response pattern)

KADESH – Sanctification

U’RECHATZ – Cleansing

KARPAS – Reverence

YACHATZ – Awakening

MAGGID – Remembering

KOS SHENEE – Redemption

RACHTZAH – Purification

MOTZI – Abundance

MATZAH – Humility

MAROR – Forgiveness

KOREKH – Liberation

SHULCHAN OREKH – Sustenance

TZAFUN – Emergence

BAREKH – Gratitude

KOS SHLEESHE – Blessing

HALLEL – Praise

KOS RIVE’E – Acceptance

NIRTZAH – Completion

14

HINENI

Nm=z%m4V Nk=Vm yn!n$>h1 Hinninee moo-chon oo-mizu-man



.cs-p3 tv_x4m1 My@q_l4 Likah-yae-aim mitz-va-at Pesach

Here I am ready to fulfill

Here you are ready to fulfill

Here we are ready to fulfill

The mitzvot of Passover.

15

KADESH – First Cup of Wine The Cup of Sanctification (Assiyah – Level of Action)

(RS; RA)

We are ready to fulfill the mitzvah of drinking the first of the Four Cups, the Cup of Sanctification. With this cup we remember the ancient promise of redemption for our Awakening Self…“You will be free from the burden of narrowness.” (Exodus/Shemot 6:6)

(Lift the cup of wine and recite Kiddush,

adding the words in [brackets] on Erev Shabbat)

,dOam4 boe hn<@h1v$ hS}i+ rDEa7 lk<= ta3 MyhO1la6 ar$y_v_] .yDQDQh- Moy rCqO3b yh1y$v_ br#i3 yh1y$v _

.Ma=b=x4 lk=v$ Xr#a=h=v$ My!m-D}h- Vl<k5y$v_ ,hS}i= rDEa7 ot<k4al-m4 yi1yb1DRh- Moyb<- MyhO1la6 lk-y$v_ .hS}i= rDEa7 ot<k4al-m4 lk=<m1 yi1yb1DRh- Moyb<- tOb<DRy!v_

,otOa Dd@<q-y$v_ yi1yb1DRh- Moy ta3 MyhO1la6 K9r#b=y$v_ [.toSi7l- MyhO1la6 ar+b=< rDEa7 ot<k4al-m4 lk=<m1 tb-D} ob yk1<

[Vay’r Elohiym et khol asher asah v’hiynay tov m’od,

Vay’hiy erev vay’hiy voqeir yom ha-shishiy. Vay’khulu ha-shamayim v’ha-aretz v’khol tzva’am.

Vay’khal Elohiym ba-yom ha-shviyiy melakhto asher asah, vayishbot ba-yom ha-shviyiy mikhol melakhto asher ashah.

Vayivarekh Elohiym et yom ha-shviyiy vayiqadeish oto, kiy vo shavat mikhol melakhto asher bara Elohiym la’asot.]

[The Source of all Being reflected on the goodness of creation, and there was evening and there was morning…the sixth day. The heavens and the earth, and all they contain, were completed. On the seventh day the work of creation was finished; all work ceased on the seventh day. Then the Source of Life blessed the seventh day and called it holy, for it was on this day that the work of creation ceased and the being-ness of creation was set to unfold.]

.Np3n>+h- yr!p>4 ar@ob< ,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= Barukh ata Adonai Eloheinu melekh ha-olam borei pri ha-gaphen.

Praised are You, Source of Life, Nameless Essence of Being,

whose creative power fashions the fruit of the vine. (Continued)

16

Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= NoDl= lk=<m1 Vnm=m4orv$ Mi= lk=<m1 Vnb<= rc-b=< rD3a7 Vnyh2Ola6$ hvhy Vnl= Nt3<t1<v_ .vyt=ox4m1b<4 VnD}d$<q!v$

,hc=m4SQl4 syd!i7om[V hc=Vnm4l1 totb=<D{] hb=h7a-b<4 [Moy ta3v$ hz<#h- tb<=D-h-] Moy ta3 ,NoSS}l4 Myn!<m-z$V Myg<!c-

,Vnt2Vrc2 Nm-z$ ,hz#<h- tox<m-<h- gc- .My!r+x4m1 ta-yx1yl1 rk3z@ ,DdO#q ar+q4m1 [hb=h7a-b<4] Mym<1i-h= lk<=m1 ,t<=D4d<_q! Vnt=oav$ t<=r$c-b= Vnb= yk<1 [Noxr+b4V hb=h7a-b<--] K(D3d$q= yd@i7omV [tb<=D{v$]

.Vnt<=l4c-n$h1 NoSS}b4V hc=m4SQb4< ,Nm2a= ,Myn>!m-z$>h-v$ la2r+SRy![v$ tb<=D{h-] Dd<@q_m1 hvhy ht<=a- K9Vrb<=

Barukh atah Adonai Eloheinu melekh ha-olam

asher bachar banu mee-kol am v'rom'manu mee-kol lashon v'kee'd'shanu b'meetzvotav. Va-teeten lanu Adonai Eloheinu b'ahavah [shabatot lee-m'nuchah u'] mo'adeem l'seemchah,

chageem u-z'maneem l'sason, et yom [ha-shabbat hazeh v'et yom] chag ha-mazot hazeh z’mahn charu’tanu,

[b'ahava] meekra kodesh, zeicher leetzeeyat meetz'rayeem. Kiy vanu vacharta v’otanu qidashta mikol ha’amiym

[v’shabat] u-mo'aday qadsh’kha [b’ahavah u’v’ratzon] b'simchah u-v'sason hin’chal’tanu.

Barukh atah Adonai, m’qadesh [ha-shabat v'] Yisra'el v'ha-z'manim, Amein.

Praised are You, Source of Life, Nameless Essence of Being, by whose power we plumb the depths of the universe and uncover mitzvot of holiness. In love You have given us [Shabbat for rest and] Festivals for joy and holidays for happiness, among them this [Shabbat and this] day of Pesach, season of our liberation, a day of sacred assembly calling us to reawaken to your presence. In this moment we choose to be yours, and are assured that You have endowed all creation with holiness, granting us all [Shabbat and] Your hallowed Festivals [lovingly and gladly], in happiness and joy. Praised are You, Source of Life, whose creative power hallows [Shabbat,] the Festivals, and all of creation, Amen.

(Drink the first cup of wine while reclining to the left)

With this cup of sanctification we ask that our actions be sanctified

and that the promise of redemption be fulfilled.

17

U’RECHATZ – Hand Washing (KR)

The cleansing power of water.

Moisture.

The essence of life,

the flow of life.

Washing away hurts,

ways of thinking,

ways of being,

the things we want to let go of

right now.

Allowing through

that which has yet to emerge.

Making the way

for sacred space.

(One at a time, pour water over each other’s hands

and imagine the things in your life you would like to let go of being washed away.)

18

KARPAS – Fruit of the Earth (KR)

(Hold a piece of Karpas and recite:)

Karpas.

Honoring the physical supports. Honoring the Earth,

the solid part, the core of being. Honoring growth

from seed inspiration to fruition. The blessings of the union

between what we can see and feel with our naked eye, and what we can only truly understand with our naked soul.

Earth’s lovemaking with the sun, with the rain,

with the ultimate mystery of Adonai. Food for the body, energy for the soul.

Sustenance and nourishment and …Salted water,

the moisture of birth, the pain of birth,

the tears of new beginnings.

(Dip the Karpas in salt water and recite:)

.hm=d+a7h= yr!p>4 ar@ob< ,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= Barukh ata Adonai Eloheinu melekh ha-olam borei pri ha-adamah.

Blessed are you, Source of Life,

for having created the fruits, the vegetables,

the silent sustenance.

We thank you for providing us with the support and the nourishment required in births and new beginnings.

(Eat the dipped Karpas)

19

YACHATZ – Breaking the Middle Matzah (KR)

Yachatz: We break

the middle Matzah.

(Break the middle Matzah and hold up the smaller portion)

The smaller portion… this is our Lechem Oe-nee,

The bread of affliction, of fear,

of stuck-ness, the bread of the soul

separated from the Divine.

(Hold up the larger portion)

The larger portion… this is our Afikoman, A taste of freedom,

of wholeness, of hearts opened,

A taste of the hidden spark of the Divine in us all.

(Wrap the larger portion in a napkin and set it aside as the Afikoman,

to be eaten at the conclusion of the meal. Replace the smaller portion between the other two matzot. It is customary to hid the Afikoman for the children to find)

20

MAGGID – Telling the Story (RA; RS; ZS; ZSH)

(Uncover the Matzot)

This is the bread

of humility and faith

which our ancestors ate

on their journey

out of the land of narrowness.

All who are hungry,

let them enter and eat.

All who are in need,

let them come celebrate.

Now we are here.

Soon we will be in the land

of the Awakening Self.

Now we are enslaved.

Soon we will be free.

O Source of Life, light of all generations, just as You took those before us from the grips of bondage and led them through the sea, so may you have mercy on all those who are distressed and those who are oppressed, all our brothers and sisters, the whole of creation, the Awakening Self. Lead us from the narrow straits to abundant favor, from darkness to light, from enslavement to redemption, from the limited perceptions of ourselves as separate and alone to an awakening of our true and shared Self, speedily, in our days, and let us say, Amen.

21

THE FOUR QUESTIONS The Four Levels of Mitzrayim – Narrowness – Bondage

(Limited perception of self, others, world, and the Divine) (CS; RS; ZS)

(Cover the matzot. Fill the Second Cup)

.tolyl<2h- lk<=m1 hz#h- hl=y$l<-h- hn>+t<-DEn>! hm- Ma nishtana halaila hazeh mikol halailot.

,hx=m-V Xm2c= Nyl1k4oa Vna= tolyl<2h- lk=b<4DE Sheb’chol haleilot anu och’lin chameitz u-matzah,

.hx=m- ol<k<5 hz#h- hl=y$l<-h- Halaila hazeh kulo matzah.

toqr+y$ ra=DR Nyl1k4oa Vna= tolyl<2h- lk=b<4DE Sheb’chol haleilot anu och’lin sh’ar y’rakot,

.rorm= hz#h- hl=y$l<-h- Halaila hazeh maror.

Nyl1yb<1e4m- Vna= Nya2 tolyl<2h- lk=b<4DE Sheb’chol haleilot ein anu matbilin

,tc=a3 Mi-p<- Vl<yp1a7 afilu pa-am echat,

.Mym1i=p4 yt<2DR hz#h- hl=y$l<-h- Halaila hazeh sh’tei f’amim.

Nyb1DRoy Nyb<2 Nyl1k4oa Vna= tolyl<2h- lk=b<4DE Sheb’chol haleilot anu och’lin bein yosh’vin

,Nyb<1s5m4 Nyb2V u’vein m’subin,

.Nyb<1s5m4 Vnl<=k<5 hz#h- hl=y$l<-h- Halaila hazeh kulanu m’subin.

How is this night Different from all other nights?

On all other nights we eat either chametz or matzah, why on this night do we eat only matzah?

On all other nights we eat all kinds of vegetables,

why on this night must we eat bitter herbs?

On all other nights we do not usually dip vegetables even once, why on this night do we dip twice?

On all other nights we eat either sitting upright or reclining,

why on this night do we eat reclining?

22

THE FOUR ANSWERS (ZS; ZSH)

On all other nights we eat either chametz or matzah, why on this night do we eat only matzah?

On all other nights we are torn between love and fear, mercy and judgment, the bread of self-inflation and the bread of humility. This night we only eat of the bread of humility, and free ourselves from our limited perceptions of ourselves. In the world of Assiyah (Action), the focus is on our addiction to things. We begin by examining how we nourish our body. By shifting our diet we can discover what are our dependencies and addictions when it comes to food. Food as the element that keeps us alive is symbolic of any tangible item upon which we are dependent.

On all other nights we eat all kinds of vegetables,

why on this night must we eat bitter herbs?

On all other nights we are torn between the bitterness of unforgiveness and the sweetness of forgiveness. This night we eat of the bitterness and choose to forgive, and free ourselves from our limited perceptions of others. In the world of Yetzirah (Formation), the focus is on our addictions and dependencies in the realm of the interpersonal. Have we locked ourselves into a submissive role? Do we need the approval of others? Are we holding onto the bitter herbs of unforgiveness; unforgiveness of others, unforgiveness of ourselves in our relation to others?

On all other nights we do not usually dip vegetables even once,

why on this night do we dip twice?

On all other nights we rarely dip into the well of empathy because of our tendency to be enslaved by our own self-centeredness. On this night we dip into the well of empathy not just once, but twice. The first time we taste the tears of creation and the second time we taste the tears of hope and faith that are awakened by the loving-kindness that dwells within us, and free ourselves of our limited perceptions of the world around us.

At the level of Beriah (Creation), we look at the world and the earth around us and see clearly all the terrible things that make up this reality, from oppression to pollution to weapons of war. To do so is to dip our selves into the sorrows of the world and to discover a world caught in an Egypt, a narrowness of mind. How do we respond to the world? Do we respond with despair? How do we walk with faith and hope in relation to the world around us?

(Continued)

23

On all other nights we eat either sitting upright or reclining, why on this night do we eat reclining?

On all other nights we have the choice to stand on our own and be enslaved by our limited ego self, or to surrender our lives to a greater Divinity. On this night we make the choice to give our selves to the Divine and recline into its loving embrace, and free ourselves from our limited perceptions of the Source of our own Being. At the level of Azilut (Emanation), there remains the final Mitzrayim (Egypt), the barrier between the Divine and our selves. In this world of doubt, how can we search for a path leading out of the eclipse of the Divine? How can we recline, how can we surrender our selves, into the arms of the Divine?

(Uncover the matzot) On this night let us remember… We were slaves to Pharaoh in Mitzrayim but the Holy One brought us forth with a mighty hand and an outstretched arm. We are slaves to the limited and separated self in the realm of narrowness but the Divine Self brings us forth with strength and love. And if the Holy One had not taken our ancestors out of Mitzrayim, then we and our children, and our children’s children, would still be enslaved to the Pharaoh’s of Mitzrayim. And if the Divine Self did not continually offer to lift us out of our narrowness of heart and mind, then we would forever be enslaved to our own limited and separated self. That is why it is our duty to tell the story again and again, for this story has been and continues to be our ongoing journey from enslavement to freedom, from separation to unity, from fear to love, and from a narrow and limited self to the vast and eternal Awakened Self.

Praised be the One Who is everywhere.

Praised be the Holy One. Praised be the One Who gives the truth

to the Awakening Self. Praised be

the Holy One.

24

THE FOUR WAYS OF BEING (CS; RA; ZSH)

The questions we ask and the way we speak,

tell us about our way of being and our way of learning.

There are four ways to approach life, four inner child natures within us. In what ways do we manifest these four ways of being? The Unknowing Inner Child doesn’t even know to ask a question; The Innocent Inner Child only knows that a question needs to be asked; The Fearful Inner Child knows the question but is separated in mind and heart; And the Wise Inner Child knows the questions and asks in openness and curiosity.

If we ask, “What are the Divine precepts and practices we are asked to follow?”

we are coming from the Wise Inner Child and we are searching for wisdom, understanding and knowledge.

If we ask, “What does all this mean to you?” We are coming from the Fearful Inner Child

and we are lost in fear and narrowness of mind and heart, perceiving ourselves as separate and alone.

If we ask, “What is this all about?”

We are coming from the Innocent Inner Child and we are either at the beginning of an awareness

that a question needs to be asked or we are asking for a deeper and more expansive meaning.

If we do not know to ask a question

We are coming from the Unknowing Inner Child and we are either lost in ignorance

or engulfed in the beauty of the moment.

The answer for the Wise Inner Child is the precepts and practices of Pesach. The answer for the Fearful Inner Child is the awareness that the bondage we speak of is not just in the past, but also within each of our own hearts and minds, right here and right now. The answer for the Innocent Inner Child is the wonders of Divine grace and the gift of freedom we are all given. And the answer for the Unknowing Inner Child is the freedom received in any moment of unknowing and surrender.

At any given moment during our journey through this story, we may be coming from any one of these ways of being…asking and receiving, resisting and ignoring, learning and growing, and wondering and being. *For more on the Four Questions, Answers, and Ways of Being and their connection to each other, see Table 1 in the “Tables” section at the end of this Haggadah.

25

THE FOUR VERSES (RA; ZSH)

In the beginning our ancestors served idols, but then the Source of Life embraced us so that we might know the truth of the One Divine Source. The story was told that long, long ago our ancestors dwelt beyond the river of fruitfulness, amidst the harsh winds and heat. They served other gods. But the Source of Life revealed itself and its unity to Abraham and Sarah, the high father and mother, and promised them that they would give birth to a great multitude. The Holy One led them beyond the river, and through the land of humility, and made a covenant with them for all time. The Holy One multiplied their descendants, giving them a child of laughter (Isaac), who then gave birth to a child of supplication (Esau) and a child of action (Jacob), the child of supplication inherited a mountain of temptation, and the family of the child of action went down to Mitzrayim, the narrow place. Praised be the Holy One who keeps the promise of the Awakening Self. Praised be the Holy One who foresaw both our enslavement and our redemption when our covenant was made. As it is written, “Adonai said unto the high father and mother: Know for certain that your offspring shall be strangers in a strange land, and shall be enslaved and afflicted for four hundred years. But know with equal certainty that I will bring justice to the nation that enslaved them, and that afterwards they will leave with great abundance. (Genesis/Bereshit 15:13-14)

(Raise the cup of wine in thanksgiving) It is this promise that sustained our ancestors and sustains us to this day, for not just one enemy has arisen to enslave us; rather in every generation there are those who seek to enslave others, but the Holy One, blessed be, saves us from their hands.

(Replace the cup, and read the four verses) Long ago, we were wanderers, seekers of the Divine unity, few in number, we descended into the land of narrowness and became great, mighty and as numerous as the stars in the sky. (Deuteronomy/Devarim 26:5) At the beginning of our sojourn into the land of narrowness, we brought blessings to the people and to the land, but over time the blessings were forgotten and fear rose against us and we became enslaved and oppressed and hard labor was put upon us. (Deuteronomy/Devarim 26:6) We cried out to the Holy One, the Source of all Life, and the Holy One heard our plea and saw our affliction, our misery, and our oppression. (Deuteronomy/Devarim 26:7)

(Continued)

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Then the Holy One took us out of the land of narrowness with a mighty hand and an outstretched arm, with great visions of awe, signs and wonders. (Deuteronomy/ Devarim 26:8) We are wanderers, seekers of the Divine unity that is our true home. In the beginning we are lost, believing that our happiness comes from the things of this world and not from the Divine. Then one day we receive the grace of awareness; a glimpse of the unity beyond the multitude of thoughts and things. We commit ourselves to the path of awakening and then begin the work of transformation. The journey gives birth to a mountain of temptations and we inevitably descend into the prison of our own limited perceptions of the world and ourselves. Our journey into narrowness is a necessary part of our growth towards awakening. The promise of Divine redemption is always present. We must first become aware that we are strangers in a strange land before we can find our way home; we must first realize we are imprisoned before we can ask to be freed; and we must first know we are asleep before we can awaken.

(Raise the cup of wine in thanksgiving) The journey from bondage to freedom is a timeless one. We have traveled this road throughout all of recorded history and we travel it again and again in our own lives. In every generation, and in every event in our own lives, there are forces within us and around us that try to enslave us, and our freedom is a never-ending promise of Divine grace.

(Replace the cup)

During our journey we can come to believe that we are separate and alone, descending into the realm of narrowness where we can feel great, mighty, and as infinite as the stars in the sky. At the beginning of our descent into narrowness, we bring blessings with us but over time they are forgotten and fear arises within and around us. We become enslaved and oppressed by our own limited perceptions of self and others, and hard labor comes upon us. We cry out to the Holy One, the Source of all Life, and the Holy One hears our pleas and sees our affliction and our misery. Then the Holy One takes us out of the land of narrowness with a mighty hand and an outstretched arm with great visions of awe, signs and wonders.

O Holy One, we have cried out in the past And You have delivered us out of narrowness and bondage.

O Holy One,

tonight, we cry out again, Deliver us out of our narrowness of the mind

that thinks thoughts of separation And the bondage of a heart that has forgotten Your Love.

27

THE TEN LESSONS (PLAGUES) (ET; RA; ZSH)

The world was created

with ten Divine statements. The ten statements of creation

brought the world into being in a manner in which the energy of spirit

that maintains its existence was hidden.

The ten plagues were actually ten lessons

that sought to break through the veils of concealment

and allow for the revelation of that Divine power

to enter our consciousness through the giving of

the Ten Commandments, the Ten Precepts.*

-Rabbi Yehudah Arieh Leib of Gur. Long ago, the Holy One brought ten plagues upon the land of narrowness (Mitzrayim/Egypt) to help free the children of Israel from bondage and to prepare them to receive the Divine’s Word at Mount Sinai. Each plague was a lesson that was designed to shatter an illusion of human power over nature and of the powers of idolized gods, thus revealing that there was a single Divine force at work in the world. Once all ten lessons occurred, the human ego (Pharaoh) surrendered its control to the higher Self (Moses) and the rest of the human psyche (the children of Israel) so that the mind and heart of each person who was to receive the Ten Precepts at the Divine’s Mountain (Sinai) would be open to receiving them. This process was created by the Divine to establish a profound experience for humanity to aid in the awakening of the Divine Self within all beings. It was a symbolic and a literal example of Divine principles at work within the individual, collective, and unitive heart and mind. To this end, the Holy One led the children of Israel, the Awakening Self, into the land of narrowness and bondage with the intention of freeing them by means of the Ten Lessons. And the Holy One “…hardened Pharaoh’s heart in order to have the opportunity to display many miraculous signs and wonders in the land of narrowness,” proving the existence of the one true Source of Life and shattering the belief in false gods and human powers. (Exodus/Shemot 7:3)

(Continued)

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These are the Ten Lessons that the Holy One

brought upon the land of Mitzrayim; each one revealing

a Divine aspect of creation:

(Recite each line and at the mention of each lesson, remove a drop of wine from your cup)

Md<= Dom Blood All sustenance comes from the Divine

i-d<@r$p-x4 Tzifardeyah Frogs All support comes from the Divine

Myn>1k<1 Keenim Lice All integrity comes from the Divine

bori= Arov Wild Beasts All endurance comes from the Divine

rb3d<# Dever Pestilence All beauty comes from the Divine

Nyc1DR Shicheen Boils All justice comes from the Divine

dr=b<= Barahd Hail All mercy comes from the Divine

hb<3r$a- Arbeh Locusts All understanding comes from the Divine

K9DEc4 Choshech Darkness All wisdom comes from the Divine

torokb<4 tk<-m- Makat Bichorot Death of the

Firstborn

All life and death comes from the Divine

*For more on the Ten Lessons (Plagues) and their connection to the Ten Statements of Creation and The Ten Precepts (Commandments) mentioned above, see Table 2 in the “Tables” section at the end of this Haggadah.

29

DAYYENU It Would Have Been Enough!

(RA)

So many acts of kindness the Holy One has performed for us!

Had the Holy One taken us out of narrowness without carrying out justice

Dayyenu! - Vny@d<_

Had the Holy One carried out justice without dividing the red sea for us Dayyenu! - Vny@d<_

Had the Holy One divided the red sea without leading us across to dry land

Dayyenu! - Vny@d<_

Had the Holy One led us to dry land without taking care of us in the desert Dayyenu! - Vny@d<_

Had the Holy One taken care of us in the desert without feeding us manna

Dayyenu! - Vny@d<_

Had the Holy One fed us manna without giving us Shabbat Dayyenu! - Vny@d<_

Had the Holy One given us Shabbat without bringing us to Mount Sinai

Dayyenu! - Vny@d<_

Had the Holy One brought us to Mount Sinai without giving us the Torah Dayyenu! - Vny@d<_

Had the Holy One given us the Torah without leading us to the Promised Land

Dayyenu! - Vny@d<_

Had the Holy One led us to the Promised Land without reestablishing the Divine Presence within us

Dayyenu! - Vny@d<_

How manifold and miraculous are the great deeds that the Source of Life has performed for us,

from taking us out of narrowness to returning us to our true home, the Promised Land.

30

THE SYMBOLS OF PASSOVER (RA; ZS; ZSH)

The Four Cups of wine represent the Four Worlds (Olamot) of Emanation (Azilut), Creation (Beriah), Formation (Yetzirah), and Action (Assiyah). These Four Worlds represent the mystical levels of descent of the Divine’s Creative-Force as it moves from the spiritual to the material realms of existence. The first cup of wine symbolizes the sanctification of our actions with the intent to ascend from the material back to the spiritual (Assiyah); the second cup symbolizes the formative process of the redemption and cleansing of our perceptions (Yetzirah); the third cup represents the blessings of creation on our ideas and thoughts as we attempt to draw near to the Divine (Beriah); and the fourth cup, our yearning for the Divine’s acceptance of our spiritual efforts and our awakening to the Divine’s emanating Presence (Azilut). The Ten Lessons represent the ten branches (Sefirot) of the Tree of Life: Nearness (Keter), Wisdom (Hokhmah), Understanding (Binah), Mercy (Chesed), Justice (Gevurah), Beauty (Tiferet), Endurance (Netzach), Distinction (Hod), Foundation (Yesod), and Manifestation (Malkhut). The Tree of Life is the symbol of the stages that divine energy flows into the Four Worlds and the stages of our return back up the tree and through the Worlds. The ten branches of the Tree of Life are also represented by the ten symbols which make up the Seder Plate, the six symbols on the plate, and the three maztot. These ten symbols are a reflection of the ten-fold journey of spirit into matter and matter into spirit:

The middle matzah, represents the all-embracing Nearness of the Divine (Keter). The split created in this piece of matzah symbolizes our separation from the Divine’s Nearness. The lower half represents the Divine spark that lies hidden within us, and the Afikomen symbolizes our search for this hidden nearness;

31

The top matzah represents our search for and the gift of Wisdom (Hokhmah);

The bottom matzah represents the Understanding (Binah) that comes from and leads to wisdom;

The Z’roah (Shank Bone) is the symbol of the Mercy (Chesed) of Divine grace;

The Beitzah (Egg) is the symbol of Justice (Gevurah) and the cycle of life. The Maror (Bitter Herbs) is the symbol of the Beauty (Tiferet) and

compassion that arises from the release of bitterness; The Charoset (Fruit-Nut Mix) is a mixture of apples, nuts, spices, and wine

that symbolizes the Endurance (Netzach) of hard labor and effort; The Karpas (Vegetable) is the symbol of the glory, splendor and Distinct

attributes of creation (Hod); Chazeret (Bitter Vegetable) is the symbol of the growth through return and

repentance that Forms the foundation of our being (Yesod); And the Seder Plate is the symbol of the Manifestation (Malkhut) of Divine

Presence within and around us.

*For more on the mystical patterns covered in this section see Tables 1 and 2 in the “Tables” section at the end of this Haggadah.

32

In each generation, every individual should feel as though he or she had actually been redeemed from Mitzrayim. For the Holy One not only redeemed our ancestors but continually redeems us.

(Lift the cup of wine and recite:)

Therefore, we must revere, exalt, extol, acclaim, adore and glorify

the Source of Life who performed all these miracles for our ancestors and for us.

The Holy One has taken and continues to take us from slavery to freedom

from despair to joy from mourning to celebration

from darkness to light from enslavement to redemption

and we sing before the Holy One a new song. Halleluyah!

(Replace the cup)

Praise the Source of Life.

Let the Source of Life be praised now and always. From east to west, praised is the Source of Life,

Exalted above all nations, With a glory extending beyond the heavens.

The Source of Life Lifts the poor out of the dust,

And raises the needy up from despair, Seating them with the powerful.

The Source of Life gives the barren woman a child, and all who wander, a home.

Halleluyah! (Psalm 113)

(Lift the cup of wine and recite:)

Praised are You, Source of Life, Foundation of all Being, who has redeemed us and our ancestors from Mitzrayim, and brought us to this night. O Holy One, enable us to celebrate in peace your holy days, joyful in the rebuilding of the community of the spirit and joyful in Your service. We will sing a new song of thanks for our redemption and for our spiritual liberation. Praised are You, Source of Life, redeemer of the Awakening Self.

33

KADESH KOS SHENEE – Second Cup of Wine The Cup of Redemption (Yetzirah – Level of Formation)

(RS)

We are ready to fulfill

the mitzvah

of drinking the second

of the Four Cups.

With this cup of Redemption

we ask for the redemption

of the ways in which we form

our perceptions and experiences.



whose creative power forms the fruit of the vine.

(Drink the second cup of wine while reclining)

34

ROHTZAH – Hand Washing Before Eating (KR)

(Wash hands and recite)

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= ,vytO=vx4m1b<4 VnD}d<$q1 rDEa- .My!d+y+ tl-ys1n$ li- VnV+x1v$


a-sher kid’shanu b’mitz-vo-tav, v’tzi-va-nu al ne-ti-lat ya-da-yim.

Blessed are You,

Source of Life,

the Way of all Being,

whose holiness is our fluid essence.

May our hands be cleansed and purified

as we approach

the food of our redemption,

the symbols

of Your Eternal Blessings.

35

MOTZI – Blessing Over the Matzah (RS)

(Lift the three matzot and recite:)

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= .Xr#a=h= Nm1 Mc3l3 ayx1om<4h-


hamotsi lechem min ha-arets.


whose power brings forth bread from the earth

and whose abundance fills our bodies, minds, hearts and souls.

MATZAH – Blessing for Eating the Matzah (RS)

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<=

VnV+x1v$ vytO=vx4m1b<4 VnD}d<$q1 rDEa- .hx=m- tl-yk1a7 li-


a-sher kid’shanu b’mitz-vo-tav v’tzi-va-nu al achilat Matzah.


whose essence we honor with the eating of matzah,

the bread of humility

(Eat the matzah while reclining)

36

MAROR – The Bitter Herbs (RS)

(Dip some maror in charoset and recite:)

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= VnV+x1v$ vytO=vx4m1b<4 VnD}d<$q1 rDEa-

.rorm= tl-yk1a7 li-

Ba-ruch a-ta Adonai el-o-hay-nu melech ha-o-lam, a-sher kid’shanu b’mitz-vo-tav v’tzi-va-nu

al achilat Maror.


whose essence we honor

with the eating of the bitter herbs.

We recognize the suffering of all of us who are trapped in

inner and outer forms of bondage,

and we open ourselves

to forgiveness

for ourselves,

for others

and for all of creation.

(Eat the maror without reclining)

37

KORECH – Combining the Matzah, Maror and Charoset (RA; RS)

(Sandwich some maror and charoset between two pieces of the bottom matzah)

Blessed is the Source of Life, the Way of all Being

whose power gives rise to wisdom, love

and true freedom.

May all our limited thoughts and feelings

be transformed into

humility and contentment.

May this meal of liberation

be a celebration of

freedoms won

and an affirmation of

freedoms yet to come.

39

SHULCHAN AHRUCH – Eating the Festive Meal (KR)

(Take a hard-boiled egg and dip it in salt water)

The egg is the symbol for springtime, for birth,

and for new beginnings. We dip the egg in salt water

to remind us that tears often accompany births and new beginnings,

for with new beginnings there are also endings and things to let go of.

We now let go of old behavior patterns

that no longer work for us and all past grievances that we are holding

against ourselves and others; we let go of whatever needs to be let go of

and make room for a new beginning.

(Eat the hard-boiled egg and serve the meal)

41

TZAFFON – Eating the Afikomen (KR)

(At the conclusion of the meal, eat the afikomen while reclining)

The Afikomen.

Lechem Oe-nee and Afikoman.

The bread of affliction

and the bread of the ultimate redemption.

After the pain,

the pleasure,

After the pregnancy,

the birth,

After the desert,

the oasis,

After the tunnel,

the Light,

After the exile,

the homecoming,

After the fear,

the Love.

42

BARECH – Blessings After The Meal (RA)

(Fill the Third Cup)

K9r@b=n$ yt-ob<r_ Rabotai n’varekh.

Let us give thanks.

.Ml-oi di-v$ ht<=i-m2 K9rO=bm4 hvhy MDW yh1y$ Yehi shaym adonai m’vorakh mei-attah v’ad olam.

May the Holy One be praised, now and forever.

.olDEm1 Vnl4k-a=DE VnyhO2la6 K9r@b=n$ N’varekh Eloheinu she’akhalnu mishelo.

Let us praise the One whose food we have eaten.

.Vnyy!c= obVeb4V ol<DEm1 Vnl4k-a=DE VnyhO2la6 K9Vrb<= Barukh Eloheinu she’akhalnu mishelo uv’tuvo khayinu.

Praised be the One of whose bounty we have partaken

and by whose goodness we live.

.omDR K9Vrb=V aVh K9Vrb<= Barukh hu u’varukh sh’mo.

Praised be the Holy One, the Source of all Life.

43

THE FOUR BLESSINGS (RA)

.lOk<h- ta3 NV+h- ,hvhy ht<=a- K9Vrb=< Ba-ruch a-ta Adonai, ha-nan et ha-kol.


sustainer of all.

.Nozm<=h- li-v$ Xr#a=h= li- ,hvhy ht<=a- K9Vrb<= Ba-ruch a-ta Adonai, al ha’aretz v’al ha-mazon.


whose essence imbues all form.

.Nm2a= My!l=D}Vry$ vym=c-r_b4 hn#ob< ,hvhy ht<=a- K9Vrb<= Ba-ruch a-ta Adonai, boneh v’rakhamav y’rushalym, ah’mein.


whose creative sparks fill each moment with mercy, Amen.

.lOk<l- bye1m<2h-v$ boe<h- K9l3m3h- ,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= Ba-ruch a-ta Adonai el-o-hay-nu melech ha-o-lam,

hamelkh hatov v’hamatev lakol.

Blessed is the Source of Life, the Way of all Being, for bringing to us the light of goodness.

May the Source of Life grant us strength.

May the Source of Life bless us with peace.

44

KADESH KOS SHLEESHE – Third Cup of Wine The Cup of Blessing (Beriah – Level of Creation)

(RS)

We are ready to fulfill

the mitzvah

of drinking the third of the Four Cups.

With this cup of blessing

we ask for the blessing

of our ideas and thoughts

so that they may be aligned

with the Source of Life.

(Lift up the cup of wine and recite:)



whose creative power blesses the fruit of the vine.

(Drink the third cup of wine)

45

ANI MA’AMIN (RA)

Let us believe

with all our hearts

In the coming of peace

And even though its coming

is unseen,

Let us wait each and every day

for its arrival.

Let us believe

in the sun

Even when

it is not shinning.

Let us believe

in love

Even when

we cannot feel it.

And let us believe

in the Divine

Even when

we cannot feel it’s presence.

46

THE PROPHET ELIYAHU (RA)

(Fill a special cup for the Prophet Elijah and place it in a central place on the Passover table and fill

the Fourth Cup. We open the door for Elijah as we rise and recite:)

“Behold,

before the coming of the great and awesome day

of the Source of Life, the prophet Elijah will come.

Elijah will turn the hearts of the parents to the children, and the hearts of the children

to their parents.” (Malachi 3:23-24)

yb<1DRt<1h- Vhy+l1a2 ,ayb1n>+h- Vhy+l1a2 ,yd!i=l4g>!h- Vhy+l1a2 ,Vhy+l1a2 ,Vhy+l1a2

Vnyl2a2 aOby+ Vnym2y+b<4 hr+h2m4b<1 .dv!d<+ Nb<3 c-yDQm= Mi1 ,dv!d<+ Nb<3 c-yDQm= Mi1

Eli-ya-hu ha navi: Eli-ya-hu ha tishbi,

Eli-ya-hu, Eli-ya-hu, Eli-ya-hu ha giladi. Bi-me-hei-ra be-ya-mei-nu, ya-vo ei-lei-nu

im ma-shi-akh ben da-vid, im ma-shi-akh ben da-vid.

May the energy of the Mashiach, the energy of Eternal Peace,

enter into our home, into our minds,

and into our hearts.

May our own actions embody Chesed,

acts of loving-kindness.

(Close the door and be seated. Elijah’s cup remains on the table)

47

HALLEL – Giving Praise (NG; RA)

The breath of all that lives praises You,

Adonai, our Source of Life.

The force that drives all flesh

exalts You always.

You transcend space and time.

Without You we have no other

to rescue and redeem us,

to save us and sustain us,

to show us mercy in times of distress.

You guide the world with kindness,

its creatures with compassion.

You never slumber nor sleep.

You stir the sleeping,

support the falling,

free the fettered,

raise those who are bowed down

and give voice to the speechless.

You alone do we acknowledge.

We give thanks and praise

to the Source of Life,

the Way of all Being,

who brings us the blessings

of truth

and awesome wonders

before our eyes.

48

KADESH KOS RIVE’E – Fourth Cup of Wine The Cup of Acceptance (Azilut – Level of Emanation)

(RS)

We are ready to fulfill the mitzvah

of drinking the fourth of the Four Cups.

With this cup of Acceptance

we ask for the acceptance of our prayers

that we may draw near to our Source

and be guided in all we think, say and do.

(Lift up the cup of wine and recite:)



whose creative force emanates in and through the fruit of the vine.

(Drink the fourth cup of wine reclining)

Praised are You, Source of Life, Fountain of Being,

for the vine and for its fruit.

We thank You for the earth’s bounty

and the pleasing, spacious, desirable land

which You have given us.

Grant us joy this Pesach.

We thank You for Your goodness to all.

We thank You for Your nurturance and for the fruit of the vine.

Praised are You, Source of Life,

for Your abundant Spirit and for the fruit of the vine.

49

NITZAH – Request for the Acceptance of Our Prayers (RA; ZSH)

We have completed

this Passover Seder

and fulfilled our commitments.

We ask that You

accept our prayers,

that you lead us

out of the mitzrayims

of the soul

in which we find ourselves,

and into

the Jerusalem of the soul -

a place of

beauty,

abundance,

openness

and grace…

the Dwelling Place of

THE AWAKENING SELF

51

.My!l=D}Vryb<1 ha=b<=h- hn+D}l-

La-shanah haba’ah b’Yerushalayim!

Next Year in Jerusalem!

Next Year in the Community of Wholeness!

53

MEDITATIONS AND PRACTICES FOR THE DAYS OF PASSOVER

AND THE COUNTING OF THE OMER

The Days of Passover, along with the Days of the Omer, Mark the Journey from Passover to Shavuot,

The Journey out of the Bondage of Slavery in Egypt Across the Red Sea and Desert

To the Revelation at Mount Sinai, And the Journey from the Narrow and Limited Self

Through the Wilderness of Purification To Foot of the Divine’s Holy Mountain And the Heart of the Awakening Self.

54

The Seven Days of Passover (ZSH)

During the seven days of Passover (starting on the second day in the Diaspora), one is to refrain from eating any chametz (leavened bread), replacing it with the unleavened bread of matzah. In parallel with this dietary practice, one can also practice refraining from self-inflating thoughts, words and actions, while practicing humility of thought, word and action. The eating of unleavened bread for seven days is also a reminder of the seven stages of ascent out of bondage:

1. Mastery of the body;

2. Mastery of the ego;

3. Attainment of willingness;

4. Attainment of will;

5. Submission of the soul;

6. Access to the Spirit;

7. Contact with the Divine.

The following meditations translate these stages into experiential practice…

55

PASSOVER MEDITATIONS (ZSH)

(To be performed at sunset for each of the seven days of Passover,

starting with the second night)

Meditation for the First Day of Passover

Today, be aware of your body whenever you can, and remind yourself often:

I am master of my body;

my body is here to serve me and my higher purpose.

Meditation for the Second Day of Passover

Today, bring awareness to your perceptions of your self and your identity,

and remind yourself often:

I am master of my ego; my ego is here to serve me

and my higher purpose.

Meditation for the Third Day of Passover

Today, practice letting go of your own ideas of what the world is for and attempt to go with the flow of things whenever possible,


I am open, ready and willing to follow the flow of life.

56

Meditation for the Fourth Day of Passover

Today, practice listening to your inner voice and attempt to follow your inner guidance whenever possible,


I am open, ready and willing to follow my inner guidance.

Meditation for the Fifth Day of Passover

Today, practice witnessing your inner and outer world without attachment or judgment,


I submit my soul to a higher purpose.

Meditation for the Sixth Day of Passover

Today, practice listening and looking for inner and outer signs of Divine guidance,


I have access to Divine guidance. Spirit is communicating with me

with every breath I take and every move I make.

Meditation for the Seventh Day of Passover

Today, practice inward and outward silence and stillness, and remind yourself often:

I am in continual contact with the Divine.

57

PASSOVER VISUALIZATION PRACTICE

Practice this visualization on the last night of Passover. Sit in a comfortable upright position with your eyes closed. Take a few deep breaths. Open your eyes and read each line, then close your eyes, visualize what you read, and proceed to the next line. Imagine yourself walking through the narrow straits of the crossing of the Red Sea. To your left and to your right are towering walls of flowing water. It seems as if the water is rushing toward you and then suddenly being redirected upward and back by an invisible wall. All the parts of your self are walking beside you…your inner child, your practical self, your creative self, etc. Before you, a swirling pillar of fire leads the way. Behind you, all your fears and illusions are trying to recapture you. As you walk through the straits, you become aware of the narrowness of mind that you have been enslaved to…all the thoughts of guilt, regret, anger, unforgiveness, worries and expectations that limit your ability to be fully present to each and every moment. In this moment, through the grace of the Divine, you are given a chance to be free. You walk out of the sea of narrowness. Behind you, the collapsing watery walls of the sea swallow up all your fears and illusions. Suddenly, all is serene. The churning waters settle down into a vast sea of stillness. Before you, endless waves of sand glisten in the shimmering light. A gentle wind caresses your soul and you are called into the vast unknown. In the distance, the Holy Mountain awaits you. The pillar of fire is here to guide you and you can now begin your journey toward freedom.

58

PRAYER FOR THE LAST DAY OF PASSOVER (ZS; ZSH)

(If possible, go to a body of water and stand by the shore while reciting this prayer)

O Source of Life We stand before you

at the shore between

body-centered consciousness and

soul-psyche-centered consciousness. We know we cannot cross the sea on our own but only through your grace and compassion.

Please part the waters before us and take us to that other shore.

Please release us from those patterns and illusions

that have bound us and kept us from being fully who you meant for us to be.

Let the waters of your wisdom wash away our past,

wash away our addictions, wash away our attachments,

wash away our belief that we are bodies, separate and alone.

Lead us across the red sea

that stands between the body and the mind,

bring us to the shore of freedom and prepare us to enter

your Holy Presence.

59

The Counting of the Omer (AG; ZS; ZSH)

The period of the Omer begins the second night of Passover and continues until Shavuot. The Omer ends after a count of seven weeks, seven times seven days from Passover to Shavuot. The first seven days of the Omer overlap with the seven days of Passover. “During the Omer, we are dealing with a movement from the 49 Gates of Illusion through the Gates of Understanding on the way to Sinai. Each day we examine the virtues and vices embodied in that day’s combination of the Sefirot.” (ZS) The seven days of each of the seven weeks of the Omer represent the seven lowest Sefirot, and each Sefirah represents a biblical archetype, who in turn represents an archetypal virtue and vice (See table below).

Divine Sefirot Archetypal Person Virtue Vice Chesed (Mercy) Abraham Love Lust

Gevurah (Justice) Isaac Respect Fear

Tiferet (Beauty) Israel Compassion Indulgence

Netzach (Endurance) Moses Efficiency Pretension

Hod (Distinction) Aaron Esthetics Vanity

Yesod (Foundation) Joseph Loyalty Promiscuity

Malkhut (Manifestation) David Surrender Stubbornness

Additionally, each of the seven weeks of the Omer represents one of each of these lower seven Sefirot. The intersection between the daily and weekly Sefirot patterns creates a mystical atmosphere unique for each of the 49 days of the Omer. “On each day of the counting, the Kabbalist seeks to restore and elevate within themselves the combination of Sefirot that belong to that day [on a moralistic and psycho-spiritual level.] Thus the counting becomes a series of meditative and morally restorative exercises, purging the self and preparing it to stand again at Sinai.” (AG) To prepare and purify oneself for the revelation of Shavuot, use the virtues and vices from the above table in combination with the daily Sefirot patterns of the Omer (from Table 3 on page 64) to perform the following spiritual practice for the Counting of the Omer:

60

DAILY PRAYER FOR THE OMER (AG; ZS; ZSH)

(To be performed on each night of the Omer at sunset)

,Ml=oih= K9l3m3 VnyhO2la6 hvhy ht<=a- K9Vrb<= .rm3oih= tr_yp1s4 li- VnV+x1v$ vytO=vx4m1b<4 VnD}d<$q1 rDEa-


a-sher kid’shanu b’mitz-vo-tav v’tzi-va-nu al sefirot ha-omer.


by whose power we hallow the world

through the counting of the Omer.

(For the first week)

Today is the _____ day of the Omer.

(For the second week on)

Today is the _____ day of the Omer,

which equals ____ week(s) and ____ day(s) of the Omer.

May the energies of the Sefirot

_________ within _________ (See Table 3: Daily Seferot Patterns During the Omer on page 64)

transform our bodies, minds and spirits,

and prepare us to stand before You and receive Your guidance.

Today I will attempt to observe the vice of _______ within me

and nurture the virtue of ________. (Translate the above Sefirot patterns into their vice and virtue from the table on the previous page)

61

TABLES

Table 1 Four Worlds, Cups, Questions, Answers, and Ways of Being

Table 2

The Ten Sefirot, Statements, Lessons, Precepts, and Rungs

Table 3

Daily Seferot Patterns During the Omer

62

Table 1: Four Worlds, Cups, Questions, Answers, and Ways of Being

(RZ; RZH)

The Four Worlds

(Emanation)

The Four Cups* (Creation)

The Four Questions and Answers (Formation)

The Four Ways of Being (Action)

Assiyah - Action

The First Cup Sanctification

“I am the Divine and I will free you from your

burdens.”

Why on this night do we eat only Matzah?

Addictions to physical things.

Forgiveness of self.

The Unknowing Inner Child. The one who is too young

to ask. No questions.

Unawareness.

Yetzirah - Formation

The Second Cup Redemption

“I will deliver you from bondage.”

Why on this night do must we eat bitter herbs?

Interpersonal addictions and dependencies.

Forgiveness of others.

The Innocent Inner Child. What is this?

What are we doing? Innocent, unknowing.

Beriah - Creation

The Third Cup Blessing

“I will redeem you with an outstretched arm.”

Why on this night do we dip vegetables?

Worldly and earthly despairs - Faith and

Hope. Forgiveness of world.

The Fearful Inner Child. What do these rituals

mean to you? Separate, lonely, fearful

and angry. A closed mind-heart.

Azilut - Emanation

The Fourth Cup Acceptance

“And I will take you to be my own.”

Why on this night do we eat reclining?

Barriers between us and the Divine.

Forgiveness of the Divine.

The Wise Inner Child. What do these rituals

mean to us? Mature curiosity.

An open mind-heart.

*The above verses related to each cup comes from Exodus/Shemot 6:6-7

63

Table 2: The Ten Sefirot, Statements, Lessons, Precepts, and Rungs

The Ten Sefirot

(Emanation) The Ten Statements

of Creation (Creation)

The Ten Lessons (Plagues)

(Formation)

The Ten Precepts (Commandments)

(Action)

The Ten Rungs (Martin Buber)

KETER Nearness (Crown)

Light “Let there be Light.”

(10) Death of Firstborn

Severing the connection between the body and soul (ego and Higher

Self)

There is only one Divine Source

Redemption

HOKHMAH Wisdom

Heaven “Let there be a

firmament in the middle of the water.”

(9) Darkness

The curtailment of the Life Force.

No form can represent the

Divine

Pride/ Humility

BINAH Understanding

Earth & Sea “The water shall be

gathered and dry land shall be seen.”

(8) Locusts

The destruction of the Life-Form system.

The Divine’s Name is Holy

Good/Evil

CHESED Mercy

Vegetation “Let the earth send forth vegetation.”

(7) Hail

Uncontrolled force of Mercy.

The 7th Day is Holy Love

GEVURAH Justice

(Judgment)

Sun, Moon, Stars “Let there be lights in the Heavens to divide

day & night.”

(6) Boils

Concentrated form of Justice.

Honor Each Other The Way

TIFERET Beauty

(Balance; Harmony;

Compassion)

Sea & Sky Creatures “Let the waters team

with life and let creatures fly on the

face of the sky.”

(5) Pestilence

The separation of life and death (Animal soul and Psyche; Egypt and

Israel).

Honor all Life The Teachings

NETZACH Endurance

(Victory; Eternity)

Land Creatures “Let the earth bring

forth living creature.”

(4) Wild Beasts

The animal soul (physical endurance)

self-destructs.

Honor your Commitments

Service

HOD Distinction

(Glory; Splendor)

Human Being “Let a being be created in the Divine image and

likeness.”

(3) Lice

Madness

Honor the Boundaries of

Others

Heaven/Earth (Formlessness/

Form)

YESOD Foundation

Sustenance “Let the fruit of the

earth be as food for all living beings.”

(2) Frogs

Foundation becomes unclean.

Speak the Truth Prayer

MALKHUT Manifestation

(Kingdom; Shekhinah)

Male/Female “Let a companion be

made for you.”

(1) Blood

Life-giving principle reversed.

Release all Attachments

Divinity/ Humanity

64

Table 3: Daily Seferot Patterns During the Omer The first week is combined with the seven stages of ascent from Passover

(top row of chart)

Weekly

Energies Mastery of the Body

Mastery of the Ego

Attainment of

Willingness

Attainment of Will

Submission of the Soul

Access to the Spirit

Contact with the Divine

Chesed MERCY

Love/Lust

Day 1 Chesed within

Chesed

Day 2 Gevurah

within Chesed

Day 3 Tiferet within

Chesed

Day 4 Netzach

within Chesed

Day 5 Hod

within Chesed

Day 6 Yesod within

Chesed

Day 7 Malkhut within

Chesed

Gevurah JUSTICE Respect/

Fear

Day 8 Chesed within

Gevurah

Day 9 Gevurah

within Gevurah


Gevurah

Day 11 Netzach

within Gevurah

Day 12 Hod

within Gevurah

Yom Ha Shoah

Day 13 Yesod within

Gevurah


Gevurah

Tiferet BEAUTY

Compassion/ Indulgence

Day 15 Chesed within Tiferet

Day 16 Gevurah

within Tiferet

Day 17 Tiferet within Tiferet

Day 18 Netzach

within Tiferet

Day 19 Hod

within Tiferet

Day 20 Yesod within Tiferet

Day 21 Malkhut within Tiferet Yom Ha Atzma’ut

Netzach

ENDURANCE Efficiency/ Pretension

Day 22 Chesed within

Netzach

Day 23 Gevurah

within Netzach


Netzach

Day 25 Netzach

within Netzach

Day 26 Hod

within Netzach

Day 27 Yesod within

Netzach


Netzach

Hod DISTINCTION

Esthetics/ Vanity

Day 29 Chesed within Hod

Day 30 Gevurah

within Hod

Day 31 Tiferet within Hod

Day 32 Netzach

within Hod

Day 33 Hod

within Hod

Lag B’Omer

Day 34 Yesod within Hod

Day 35 Malkhut within Hod

Yesod FOUNDATION

Loyalty/ Promiscuity

Day 36 Chesed within Yesod

Day 37 Gevurah

within Yesod

Day 38 Tiferet within Yesod

Day 39 Netzach

within Yesod

Day 40 Hod

within Yesod

Day 41 Yesod within Yesod

Day 42 Malkhut within Yesod

Malkhut

MANIFESTATION Surrender/

Stubbornness

Day 43 Chesed within

Malkhut

Day 44 Gevurah

within Malkhut


Malkhut

Day 46 Netzach

within Malkhut

Day 47 Hod

within Malkhut

Day 48 Yesod within

Malkhut


Malkhut

65

REFERENCES Buber, M. (1947). Ten Rungs. New York: Citadel Press. Fishbane, M. (1998). The Exegetical Imagination: On Jewish Thought and

Theology. Cambridge, MA: Harvard University Press. Glazerson, M. (1985). The Mystical Glory of Sabbath and Festivals. Jerusalem:

Feldheim Publishers. Goldberg, N. (1966). Passover Haggadah. New York: Ktav Publishing House, Inc. Kenton, W. (1980). Kabbalah and Exodus. York Beach, ME: Samuel Weiser, Inc. Rabinowicz, R.A. (1982). Passover Haggadah: The Feast of Freedom. New York:

The Rabbinical Assembly. Roekard, K. (1991). The Santa Cruz Haggadah. Capitola, CA: Hineni

Consciousness Press. Schauss, H. (1938). The Jewish Festivals. New York: Schocken Books. Shapiro, R. (1991). Of Freedom and Responsibility: A Community Passover.

Miami, FL: Beth Or Congregation. Stern, C. (1982). Gates of Freedom: A Passover Haggadah. West Orange, NJ:

Behrman House. Strassfeld, M. (1985). The Jewish Holidays: A Guide and Commentary. New York:

Harper & Row Publishers. Touger, E. (1988). The Chassidic Haggadah. New York: Moznaim Publishing. Waskow, A. (1982). Seasons of Our Joy: A Modern Guide to the Jewish Holidays.

Boston: Beacon Press. Wilber, K. (2006). Integral Spirituality: A Startling New Role for Religion in the

Modern and Postmodern World. Boston, MA: Shambhala. Wolfson, R. (1988). The Passover Seder. New York: The Federation of Jewish

Men’s Clubs.

.K(r#m4DRy!v$ y+y$ K(k4r#b=y$

.K(n#c5yv! K(yl#a2 vyn+p>= y+y$ ra2y+ .MolD}K(l4 MSWy+v$ K(yl3a2 vyn+p<= y+y$ aS}y!

Ye-varekhe-kha Adonai veyish-me-rekha

Ya'er Adonai pa-nav e-ley-kha vi-chun-ne-ka Yi-sa Adonai pa-nav e-ley-kha ve-ya-sem le-kha shalom

May the Eternal bless you and keep you. May the light of the Eternal shine upon you and show you favor.

May the presence of the Eternal be with you always and bring you peace

A Mystical Passover: A Transformational Passover Haggadah

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