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Passover 2019 תשע"ח
Contents
Be a Host or Guest
Service Times
Appointing an Agent to Sell Hametz
Candle Lighting Times, Blessings and Prayers
Link to Passover Food and Kashering Guide
Kitniot
Seder Readings
If you have room at your Passover Seder for a guest who does not have a place to
celebrate the holiday, or if you are looking for a family to join
for a Seder, please call Julia Coss at the PJC office at
(914) 738-6008. We will make a shidduch (match)!
Pelham Jewish Center 451 Esplanade, Pelham Manor, NY 10803 www.thepjc.org
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PESAH AT THE PJC 2019/5779
Pre-Pesah Checklist
Pesah Services
Saturday, April 13th
Shabbat HaGadol (“The Big Shabbat” before
Passover)
Services begin at 9:30 A.M.
Sunday, April 14th
The synagogue kitchen is cleaned for Pesah. Please
Friday, April 19th
Erev Pesah
Minyan and Siyyum Behorim 7:00 A.M.
Candle lighting 7:20 P.M.
First Seder!! – NO Kabbalat Shabbat
Service at the PJC.
do not bring any food into our building from
Sunday, April 14th, through the week
of Pesah.
Saturday, April 20th
First Day of Pesah
Shacharit 9:30 A.M.
Candle Lighting After 8:24 P.M.
Thursday, April 18th
Bedikat Hametz ( ת חמץבדיק - Checking for Hametz)
After dark, hide 10 pieces of hametz (crackers or
small pieces of bread) around the house. Using a
candle or flashlight to light the way, find the hametz
and brush it into a paper bag using a feather and
wooden spoon. Set aside for next day. See the front
of your Haggadah for readings.
Second Seder (begin counting Omer)
Sunday, April 21st
Second Day of Pesah
Shacharit 9:30 A.M.
Havdalah 8:24 P.M.
Thursday, April 25th
Candle Lighting 7:27 P.M.
Friday, April 19th
Fast of the First Born (תענית בכורים)
Shacharit (Morning) Services at 7:00 A.M.
Immediately following services, we will have a
Siyyum Behorim. (While first-borns are obligated to
fast the day before Pesah, they may eat if they attend a
celebration marking the completion of a course of
study). If you are fasting, the fast begins at dawn,
5:42 A.M. There will be a light break-fast served.
Mehirat Hametz (מכירת חמץ - Selling Leaven)
Please complete your proxy giving Rabbi Salzberg
authority to sell your hametz. Bring it to the shul or
fax it (914-931-2199) by 9:30 A.M.
Make a contribution to our synagogue Maot Hittim
Fund (“Wheat Money”) to help the needy celebrate
Pesah.
Remove last hametz from your house, car, office, etc.
Eat last hametz by 10:40 A.M.
Bi’ur Hametz (בעור חמץ) Burn collected hametz by
11:47 A.M. (no blessing; Reading at front of
Haggadah)
Friday, April 26th Seventh Day of Pesah
Shacharit 9:30 A.M.
Candle lighting 7:28 P.M.
Kabbalat Shabbat 6:30 P.M.
Saturday, April 27th
Eighth Day of Pesah
Shacharit (YIZKOR) 9:30 A.M.
Havdalah 8:32 P.M.
Rabbi Salzberg will arrange a post-
Pesah hametz “buy-back” on
Saturday, April 27th, at 9:00 P.M. Do not use or unpack your hametz
before then.
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April 19th – A Wonderful Morning
at the Pelham Jewish Center
Siyyum Behorim - סיום בכורים
The day of the first Passover Seder (April 19th) is a fast day for firstborn children (of either
mother or father). However, if there is a siyyum (the celebration of the completion of a
tractate of study), a firstborn who is fasting is permitted to eat as a part of the celebration of
the mitzvah of talmud torah (study). It is thus customary to have a siyyum every year on the
day before the first seder.
Please come and join us after Minyan for a short
study session, followed by a light break-fast meal.
7:00 a.m. Shacharit
7:30 a.m. Siyyum
7:50 a.m. Break-fast
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SELLING YOUR HAMETZ – מכירת חמץ – PESAH 5779
WHAT?
Jewish law prohibits Jews from using or legally possessing any hametz during Pesah. To ensure compliance with this norm, we may transfer title on any remaining hametz to someone who is not Jewish. This hametz becomes the property of the Gentile for the duration of Pesah, and should be set aside in a place where it will not be disturbed during the holiday. Rabbi Salzberg will be pleased to act as your agent for this transaction.
HOW?
If you would like Rabbi Salzberg to sell your hametz, mail or fax (914-931-2199) this form back to the synagogue or bring it to the PJC in person. If you would like Rabbi Salzberg to perform this kinyan (acquiring your hametz) in person, please call Julia Coss to arrange a time. Note the following: It is permissible for one person to sell the hametz for an entire family. However, to teach the importance of this mitzvah, all members of the family are encouraged to sign this form. According to our tradition, one of the reasons that the Jews were taken out of Egypt was that they always remembered their Hebrew names. In that spirit all are encouraged to add a Hebrew signature when selling their hametz. (If you need help with your name, call the Rabbi.)
There is a long-standing tradition to make a donation to the synagogue’s Maot Hittim (literally “Wheat Money”) Fund. This Passover relief fund helps needy individuals, here and abroad, celebrate the holiday. Proceeds from the fund also provide youth scholarships to Jewish summer camps and Israel Programs. Please make checks payable to “Rabbi’s Discretionary Fund.”
WHEN?
Completed forms must be received at the PJC no later than Friday, April 19th, at 9:30 a.m. Rabbi Salzberg will be selling the hametz by Friday morning, April 19th, at 10:00 a.m. The Rabbi cannot be responsible for forms that arrive after this date and time. Note that Rabbi Salzberg will arrange a post-Pesah hametz “buy back” on Saturday, April 27th, at 9:00 p.m. Do not use or unpack hametz before then.
AUTHORIZATION OF PROXY 5779
We/I hereby authorize Rabbi Alex Salzberg of the Pelham Jewish Center to sell all hametz that may be in our/my possession. We/I understand that he will sell all hametz wherever it may be: at home, in my place of business, car or elsewhere, in accordance with the requirements and provisions of Jewish law.
Name: _______________________________________________________________________
Name in Hebrew: ______________________________________________________________ (If you do not know your Hebrew name, or need help in writing it, please call Rabbi Salzberg.)
Address: __________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________
Please return this proxy to the PJC, 451 Esplanade, Pelham Manor, NY 10803 no later than Friday, April 19th, at 9:30 a.m.
5
Passover Candle Lighting Times 2019/5779
Friday, April 19th (First Seder): 7:20 p.m. Blessings 1 & 2 (see below)
Saturday, April 20th (Second Seder): After 8:24 p.m. Blessings 1& 2
Thursday, April 25th (Seventh Night): 7:27 p.m. Blessing 1
Friday, April 26th (Eighth Night): 7:28 p.m. Blessing 1
Please note that since we do not create a flame on Yom Tov (the holiday), we light the candles on April 20th and April 26th from an existing flame (a pilot light or a 24-hour candle). Be sure to light a candle before Yom Tov on the 19th and 25th that will last for over 24 hours.
A Mystical Meditation on the Flame of a Candle
In the flame itself, there are two lights: One white and luminous, the other black or blue.
The white light is the higher of the two, and it rises steadily. The black or blue light is underneath the (white light),
Which rests on (the black or blue light) as on a pedestal. The two are inseparably connected,
The white resting upon and enthroned upon the black… The blue or black base is in turn attached to something beneath it (the wick)
Which keeps it in flame and impels it to cling to the white light above. This blue or black light sometimes turns red,
But the white light above it never changes color. The lower light, which is sometimes black, sometimes blue, and sometimes red,
Is a connecting link between the white light to which it is attached above, And to the concrete body (the wick) to which it is attached below,
Which keeps it alight. This (red) light always consumes anything under it
Or anything brought in contact with it, For such is its nature, to be a source of destruction and death.
But the white light which is above it Never consumes or destroys, and never changes.
(1 Zohar, The Book of Brilliance p.51a)
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1.
Barukh attah Adonai eloheinu melekh ha-olam, asher kideshanu bemitzvotav ve-tsivanu lehadlik
ner (shel Shabbat) v'shel yom tov.
"Blessed art thou, Lord our God, Master of the universe, who sanctifies us with Your commandments,
and commanded us to kindle the light of shabbat and of the holiday."
2. BA-RUCH A-TAH ADO-NAI E-LO-HE-NU ME-LECH HA-OLAM SHE-HECHE-
YA-NU VE-KI-YE-MA-NU VE-HIGI-A-NU LAZ-MAN HA-ZEH.
Blessed are You, Lord our G-d, King of the universe, who has granted us life,
sustained us, and enabled us to reach this occasion.
Please click here for the Rabbinical
Assembly’s Passover Guide for Kashering
and for Permissible Foods for Passover.
Hametz: Laws and Customs
By Alan Lucas
Adapted from The Observant Life
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There are few aspects of Jewish observance as complicated as preparing for Passover. The Torah, at
Exodus 12:15–20, prohibits the eating of leavened food, popularly called hametz, during the entire
festival. But the situation is even more stringent than that, for the halakhah forbids not only eating
hametz, but even deriving any benefit from it or permitting the presence in our homes of any hametz
that belongs to us during the entire festival period. It is this last requirement that results in the kind of
intense labor most of us associate with preparing for Passover.
The forbidden substance, hametz, is defined as any food made of any of the five species of grain –
wheat, barley, oats, spelt and rye – that has been made wet with water, then left unbaked for more than
eighteen minutes. Baking halts the leavening process, so if water is added to any of the above grains
but baked within the eighteen-minute period, it is deemed to be unleavened. This is why matzah is
called “unleavened bread,” as it is supervised to give assurance that no more than eighteen minutes
ever elapse between the time the water is added and the time it finishes baking. To the five original
grains, Ashkenazic custom adds rice, corn, millet, and certain kinds of legumes, generally called
kitniot, for reasons that are explained below.
The Search for Hametz
Since the possession of any amount of hametz at all is considered a violation of the law, great effort
must be made to remove all food substances that contain hametz from the home before Passover. After
intense cleaning and the removal of all visible hametz, a search – popularly called b’dikat hametz – is
undertaken the night before Passover after sundown. (This search takes place on Thursday evening
when the first night of Passover falls on Saturday night.) Since, by now, almost all hametz should have
been removed from the house, it is customary to leave a few crumbs of bread or cake (or any leavened
substance) around the house so that something can be found and the search will not feel as though it
were carried out in vain. A candle is lit and used to search out the hametz hidden in even the darkest
recesses of the house.
The blessing recited before the search can be found at the beginning of the Passover Haggadah (a one-
page version adapted from the Feast of Freedom Haggadah is available here). Then, after the search
concludes, a special prayer is recited that declares any unlocated hametz to be null and void, “as if it
did not exist,” and affirms that a good-faith effort was made to find and remove all hametz in one’s
possession. The text of this declaration too can be found in the front of any Passover Haggadah. One
who is away from home on the night before Pesah can perform the b’dikah earlier (Magein Avraham
to SA Orah Hayyim 432:6; Mishnah B’rurah ad loc., note 10). Those who will be away for the entire
holiday can sell their hametz early and not be obligated for b’dikah (Mishnah B’rurah to SA Orah
Hayyim 436:32).
The Destruction of Hametz
The next morning, we participate in a ceremonial burning of the small amount of hametz that was
found during the search the night before. This ceremonial burning is called biur hametz (“destruction
of hametz”). This can be done at home, but some communities sponsor communal bonfires where the
public brings hametz for burning. A declaration similar to the one made after the search for leaven the
previous evening is recited following the burning of the hametz. The remaining crumbs of hametz
must be destroyed long before noon on the day before Passover. (Most synagogues announce the
precise time by which the hametz must be destroyed, so as not to require individuals to calculate the
precise time on their own).
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The deadline for actually eating hametz, however, is even earlier than that. Nor, however, may matzah
be eaten on the eve of Passover until the seder meal itself (SA Orah Hayyim 471:2). And some suggest
that one should not eat matzah from Rosh Hodesh Nisan on in order to increase one’s appetite for the
mitzvah of matzah on the first night of Passover (Mishnah B’rurah to SA Orah Hayyim, loc. cit., note
11).
The Selling of Hametz
Finally, there is the custom of selling hametz. The original intention of tradition was completely to rid
one’s house of all traces of hametz. As time went on and households grew in size, this became more
difficult, more costly and more wasteful. In turn, this led to the creation of a legal mechanism known
as m’khirat hametz, the selling of leavened foods. The procedure is as follows. All remaining hametz
is put out of sight for the entire length of the festival. It is then formally sold to a non-Jew. Even
though it remains in the house, it is no longer deemed technically to be in one’s legal possession and
thus, equally technically, not to contravene the requirement to rid one’s home of hametz. This hametz
may be purchased back after the conclusion of the holiday. Most often, this sale is a service arranged
by synagogues with the rabbi acting as the community’s agent. Through a formal procedure, interested
parties give the rabbi the authority to sell their remaining hametz, which is accomplished through a
formal transaction with a non-Jew some time before the deadline for possessing hametz in a Jewish
home. The sale involves certain requirements on the part of the purchaser, however, and, when the
non-Jewish purchaser does not complete the requirements of the sale at the end of the holiday, the
hametz reverts back to its original owners. Some rabbis actually repurchase the hametz formally to
restore it to its original owners after the festival ends.
In any event, it is not sufficient merely to store away hametz in a Jewish home over Passover and not
sell it formally because of the concept of hametz she-avar alav ha-Pesah, hametz after the holiday ends
that somehow remained in the possession of a Jew during Passover. Any such hametz may not be
eaten after Passover, as a kind of punishment for ignoring this stricture against owning hametz during
the festival. So, it is important to either get rid of or sell hametz before Passover.
The Status of Kitniot
In 2015, the Committee on Jewish Law and Standards approved a teshuvah, which permits Ashkenazic
Jews to eat kitniot (rice, corn, and legumes). This represents a significant change in Passover menus,
which can be viewed as a rational relaxation of out-of-date restrictions, or as an unnecessary and
damaging break from tradition. Click on the links below to read the relevant positions. If you are
interested in discussing the implications of this move, or the arguments laid out by its proponents or its
opponents, please contact Rabbi Salzberg. NOTE: There will be no change in the policies governing
food at the Pelham Jewish Center. Kitniot will not be served at the PJC on Passover.
Pro-Change:
David Golinkin, "Rice, beans and kitniot on Pesah - are they really forbidden?"
Amy Levin and Avram Israel Reisner, "A Teshuvah Permitting Ashkenzaim to Eat Kitniot on
Pesah"
Anti-Change (not an official position of the Committee):
Miriam Berkowitz, Micah Peltz, Baruch Frydman-Kohl, David Hoffman, Noah Bickart, "Dissenting
Opinion - Kitniot on Pesah"
9
Supplementary Readings
The following readings may be used to enhance your seder. The first is from Hebrew
Immigrant Aid Society’s Haggadah Supplement the rest were copied from My Jewish
Learning.
https://www.hias.org/sites/default/files/hias_2017_haggadah_supplement.pdf
http://www.myjewishlearning.com/holidays/Jewish_Holidays/Passover/The_Seder/Making_the_Seder_Memorable/Supple
mentary_Readings.shtml
Carrying Forward During the maggid (telling of the story)
This reading brings to mind the trauma of becoming a refugee. The impossible choices that come with
being forced to suddenly flee your home. It connects our story to the stories of the 65 million displaced
persons and refugees around the world today. Like our ancestors, today’s refugees experience
displacement, uncertainty, lack of resources, and the complete disruption of their lives.
Pictures of great-grandparents lining the staircase wall. Souvenirs from our most recent vacation.
Shabbat table linens crocheted by our relatives decades before our birth. Lavender and jasmine plants
whose smell lets us know we are home. A well-seasoned cast-iron skillet passed down through
generations. These objects create our homes and make us who we are not just through their presence in
our lives but also through the stories they contain, the memories they conjure, and the comfort and
familiarity they bring us. These possessions become part of us, part of the story of who we are in the
world. When we walk in the front door of our home and look at the objects that surround us, we know
that we are home, that we are rooted.
What happens if those objects are taken away? What happens if we must decide quickly, in the dark of
the night or without warning in the middle of the afternoon, what to fit in a single backpack as we
leave home? This is the decision that those fleeing violence and persecution have faced since biblical
times and that they still face today. Having left with only what they can carry, how will they continue
to find comfort and familiarity? How will they feel a connection to their own memories without the
possessions that link them to their histories and to their lives?
Leader continues reading aloud: We do not know much about what our biblical ancestors took with
them when they went forth from Egypt. The Haggadah tells us only that “they baked unleavened cakes
of dough (matzot) since they had been driven from Egypt and could not delay, nor had they prepared
provisions for themselves.” Today, we are commanded: “Remember the day on which you went forth
from Egypt, from the house of bondage, and how God freed you with a mighty hand.” Imagine that
you were there when our ancient Israelite ancestors left home with only unrisen bread. What else might
you have brought with you? What comfort or memory would these objects bring you in your new
homeland?
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Pour Out Your Love, On Our Allies: The Righteous Gentiles
This unique addition to a medieval Haggadah appears side by side with "Pour out Your Wrath" [which
is said upon opening the door for Elijah] in a manuscript from Worms (1521) attributed to the
descendants of Rashi. Scholars today debate its authenticity but its sentiment for righteous gentiles is
genuine.
Pour out your love on the nations who have known you and on the kingdoms who call upon your
name. For they show loving-kindness to the seed of Jacob and they defend your people Israel from
those who would devour them alive. May they live to see the sukkah of peace spread over your chosen
ones and to participate in the joy of your nations.
-- Reprinted with permission from Noam Zion from A Different Night: The Family Participation
Haggadah, published by the Shalom Hartman Institute.
Fifth Cup: In Memory of the Six Million
This reading shows the effect that the Holocaust has had on modern Jewry. The four cups of wine
drunk at the seder symbolize different levels of redemption. The Holocaust may be viewed as the
absence of redemption. This reading places the most traumatic event in modern Jewish history within
the context of redemption. It is significant that this piece is to be read in association with Elijah the
prophet, who is to herald the coming of the messiah. (To be recited after opening the door for Elijah.)
On this night of the Seder, we remember with reverence and love the six million of our people of the
European exile who perished at the hand of a tyrant more wicked that Pharaoh who enslaved our
fathers in Egypt. Come, said he to his minions, let us cut them off from being a people, that the name
of Israel may be remembered no more. And they slew the blameless and pure, men and women and
little ones, with vapors of poison and burned them with fire. But we abstain from dwelling the deeds
of evil ones lest we defame the image of God in which man was created.
Now, the remnants of our people who were left in the ghettos and camps of annihilation rose up
against the wicked ones for the sanctification of the Name and slew many of them before they died.
On the first day of Passover the remnants in the Ghetto for Warsaw rose up against the adversary, even
as in the days of Judah the Maccabee. They were lovely and pleasant in their lives and in their death
they were not divided. They brought redemption to the name of Israel throughout all the world. And
from the depths of their affliction, the martyrs lifted their voices in a song of faith in the coming of the
Messiah, when justice and brotherhood will reign among men.
"Ani ma-amin be-emuna sh'layma b'viat ha-mashiach;
V'afal pee she-yit-may-mayah im kol ze ani ma-amin."
(I believe with perfect faith in the coming of the Messiah;
and, though he tarry, nonetheless I believe.")
11
The Fifth Cup: In Thankfulness for Israel
This additional cup of wine also ties in with the four cups of redemption. Here, the creation of the
State Israel is viewed as fulfilling God's promise of redemption. (To be recited after drinking the
fourth cup of wine at the conclusion of the Seder.)
We read in the Talmud: These four cups correspond to the four expressions of redemption that the
Torah uses in relating the events of Egypt: Vehotzeti, and I shall bring forth; Vehitzalti, and I shall
save; Vegaalti, and I shall redeem; Valakahti, and I shall take. Rabbi Tarphon would add a fifth cup to
correspond to Veheveti, and I shall bring.
And now, in our own time, when we have been privileged to behold the mercies of the Holy One,
blessed is He and His salvation over us, in the establishment of the State of Israel, which is the
beginning of redemption and salvation, as it is written, "And I shall bring you into the land which I
swore to give unto Abraham, unto Isaac, and unto Jacob and I have given it unto you as an inheritance,
I am the Lord! it is fitting and proper that we observe this pious act, the drinking of the fifth cup as a
form of thanksgiving.
We give thanks unto the Eternal for the wartime miracles and wonders He wrought for us. The
mercies of the Eternal stood us in good stead in time of dire peril, when seven nations united to destroy
and annihilate the Jewish state at the very time of its birth and yet once again they pledge to annihilate
the land and its people and plunge it into rivers of blood and fire. The Eternal, in His loving kindness,
frustrated the designs of our enemies and vouchsafed victory unto us, bringing us again to Jerusalem in
joy.
Fighting Contemporary Slavery
Rabbi Joel Soffin of Temple Shalom in Succasunna, New Jersey, wrote the following prayer to be
included in the Passover Seder. It expresses empathy for people living as victims of slavery today and
commits to helping free them. (You may say this prayer at any point during the Seder. We recommend
saying it after the Bread of Affliction reading – Ha Lachma Anya – which immediately precedes the
Four Questions.)
On this holiday when we are commanded to relive the bitter experience of slavery, we place a fourth
matzah with the traditional three and recite this prayer (recite while holding the Fourth Matzah):
"We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being
bought and sold as property, that the Divine image within them is yet being denied. We make room at
our Seder table and in our hearts for those in southern Sudan and in Mauritania who are now where we
have been.
12
We have known such treatment in our own history. Like the women and children enslaved in Sudan
today, we have suffered while others stood by and pretended not to see, not to know. We have eaten
the bitter herb, we have been taken from our families and brutalized. We have experienced the horror
of being forcibly converted. In the end, we have come to know in our very being that none can be free
until all are free.
And so, we commit and recommit ourselves to work for the freedom of these people. May the taste of
this 'bread of affliction' remain in our mouths until they can eat in peace and security. Knowing that all
people are Yours, O God, we will urge our government and all governments to do as You once
commanded Pharaoh on our behalf, 'Shalah et Ami! Let MY People Go!'"
-- Reprinted with permission from iAbolish: The Anti-Slavery Portal.
Orange Reading
The following refers to the contemporary custom of some Jews to place an orange on the Seder plate in
solidarity with marginalized Jewish groups.
And, there are those who add: The orange carries within itself the seeds of its own
rebirth. When we went forth from the Narrow Place, Mitzrayim (Egypt), the
Jewish people passed through a narrow birth canal and broke the waters of the Red
Sea. As we women step forward to claim our full role in Judaism, we too can be
full participants in a Jewish rebirth. Our place in Judaism will be as visible as the orange on our Seder
plate.
All:
And thus we were born into the world. The wisdom of women who were midwives, like Shifra and
Puah, made that birth possible.
-- By Aggie Goldenholz and Susan Pittelman, from "Our Community Women's Seder," Milwaukee,
Wisconsin. Used with permission of the authors.
Ethiopian Jewry
The symbolism in this reading is the same as in "the Matzah of Hope." (Some added a fourth
additional symbolic matzah to the traditional three covered matzot in order to remember oppressed
Ethiopian Jewry, Jewry of Arab lands, and Soviet Jewry still waiting to be redeemed. We then read:)
It has become customary at the Seder to set aside a few minutes for Jews in other lands, especially the
Soviet Union and those in Arab lands, who are not free to celebrate Passover. We also remember
another group of our brothers and sisters, perhaps less familiar to us, but living in even more dire
13
circumstances. These are the Ethiopian Jews or "Falashas" as they were called by the Ethiopians.
Even their name, "Falasha," means stranger, though this group of Jews has been living in Ethiopia at
least since the time of the Second Temple. They call themselves instead "Beta Yisrael," "The House of
Israel."
Though their origins may be mysterious, their current problems are not. Once a proud and prosperous
community of 500,000, their numbers have dwindled in recent years due to poverty, disease, drought,
civil war, and missionary efforts. Today, while most have been resettled in Israel for which they
hoped, some still remain in Ethiopia. Their only desire is to be able to return to the land of their
ancestors, Israel.
Ethiopian Jews' Prayer
Many Haggadot incorporate readings that reflect events that have affected modern Jews.
Incorporating this reading into the Seder symbolizes a modern fulfillment of God's redemptive power.
It also signifies the legitimacy of Ethiopian Jews as part of the Jewish nation. We celebrate the
successful ingathering of Ethiopian Jews in the State of Israel for which they prayed and waited for so
many years. We shall not forget their oppression and the modern miracle of their redemption even as
they are rapidly becoming mainstream Israelis. We also want to preserve their heritage of values and
liturgy.
Do not separate me, O Lord, from the chosen
From the joy, from the light, from the splendor,
Let me see, O Lord, the light of Israel,
And let me listen to the words of the just
While they speak about the Law.
To teach fear of Thee, O Lord, King forever.
Thou are blessed, O Lord, be merciful to me.
By day be Thou my shepherd, and my guardian at night.
When I walk be my guide, when I sit be my guardian.
When I call Thee, keep Thou not silent.
I love Thee, hate me not;
I have confidence in Thee,
Abandon me not.
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