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THE PASSOVER MEAL: A Ritual for Christian Home

By Arleen Hynes

Copyright 1972 by The Missionary Society of St. Paul the Apostle in


the State of New York

Paulist Press Editorial Office:


304 W. 58th St.
N.Y., N.Y. 10019

Business Office:
400 Sette Drive, Paramus, N.J. 07652

CONTENTS:

Introduction

Preparing for the Celebration

The Meal Ritual

Meal Preparation

Introductory Blessings

Traditional Passover Prayer The Questions

Hallel: Psalms of Praise

The Concluding Hallel

INTRODUCTION

Gathering around the table for food and conversation is a traditional and most pleasant
form of fellowship and shared learning. This meal formula is designed to help
individual families and friends as well as large ecumenical church-sponsored gatherings
to do both in an atmosphere of spiritual understanding of the Passover and Holy Week.

The purpose of this meal celebration and the directed conversation at table before the
meal is to draw relationships between the Passover and important New Testament truths.
It is vital to our understanding of these relationships that we recognize that Jesus
was a faithful Jew who observed Judaic laws--from the circumcision to the feast of the
Unleavened Bread, his Last Supper. That, as the "Working Document on Jewish-Christian
Relations" (1969) says, "it was within Judaism that Christianity was born and wherein
it found essential elements of its faith and cult". This is based on the Vatican II
statement that the church "affirms that her salvation is mysteriously prefigured in
the exodus of the chosen people from the land of bondage".

No attempt has been made in this meal formula to reconstruct an authentic Passover
ritual of either Christ's time or of present day Judaism. But by using some of the
basic Jewish prayers and an adaptation of the traditional questions of the Passover
meal, Christians can become somewhat familiar with the tradition of the Jews. New
Testament texts are used not only to build appreciation and understanding of the
Christian beliefs but also of their relationship to Judaic roots.
The Passover meal carried on the learning tradition established by God through Moses
when he commanded his people to commemorate his loving kindness towards them in the
Exodus. "And when your children ask you, 'What does this ritual mean?', you will tell
them, 'It is the sacrifice of the Passover in honour of Yahweh who passed over the
houses of the sons of Israel in Egypt, and struck Egypt but spared our houses" (Exodus
12, 27).

The Jews were directed by Moses to gather in family and neighborly clusters to eat and
recall together, "And on that day you will explain to your son, 'This is because of
what Yahweh did for me when I came out of Egypt" (Exodus 13, 8). The lesson of God's
freeing the Israelites from slavery was to be taught in the fullness of both
intellectual knowledge and the warmth of the heart surrounded by loved ones, family and
friends.

For centuries the Jewish families have been following a traditional formula for their
family Seder services. The small book which gives the text for this order of service
(Seder) is called Haggadah, which means "the telling" as prescribed in Exodus 13, 8.
The Jewish Haggadah includes not only the order of the ancient ceremonial events, and
the story of the exodus, but a running commentary of prayers, legends and exposition of
the rites.

Modern historical research has raised many questions about the Last Supper. The only
New Testament reference to any particulars of the Passover meal, aside from the fact
that it was to be prepared by the disciples to share it with their teacher, Jesus, is
in the mention of hymns being sung as they left the meal, "After psalms had been sung,
they left for the Mount of Olives" (Mark 14, 26: Matt. 26, 30). It seems that this
reference is to the singing of the Hallel (Psalms 113-118) which closed the family
service.

However, a brief recounting of the history of the Haggadah will offer insights into the
Jewish history of the Passover festival itself.

It was not until about the thirteenth century that separate books appeared for the
Seder service in the Jewish homes. It is thought that the custom arose because of the
expense of larger books.

Each Haggadah is illustrated in various ways. The first ones, illustrated manuscripts,
were, of course, beautiful and richly decorated. The early printed Haggadah booklets
followed the custom of using colorful drawings and decorating the borders of the pages.
Sometimes they contained pictures of the preparations for the festival in the kitchen
and the home. Other common themes for design were the ten plagues of the Egyptians and
incidents in biblical history. Copies of famous paintings of the day, such as
Holbein's, were also used in early printed versions. Over the centuries several
hundred versions of the Haggadah have been printed. Today many versions continue to
bring the commentaries up to date in referring to the massacre of Jews in Hitler's time
and the creation of the state of Israel. The different versions are sometimes known by
the name of the person who illustrated them. The artist Ben Shahn's lovely 1965 edition
is a recent example.

In many Jewish homes each family member and guest has his own copy of the Haggadah to
follow the Seder. It is hoped that where families and friends and ecumenical groups
gather to celebrate their Jewish origins in the joyousness of the New Law they will
also provide individual copies for those present in order to reinforce the learning by
sight as well as the sound of the leader's voice.

In ecumenical gatherings of family or church groups we can strive to achieve the warmth
of the Jewish Seder and perhaps then a better understanding of the significance of
Judaism to the roots of Christianity will be gained. However, the home or communal
service would never supplant the official worship in our churches. It is
designed to serve only as a preparation in understanding and fellowship for the
liturgical church service, to augment the significance of the liturgy in our lives. For
as the "Working Document on Jewish-Christian Relations" says, "We call to mind the
strong link that binds the Christian liturgy to the Jewish liturgy, which continues to
live in our own time. The fundamental conception of liturgy as expression of community
life conceived as service of God and mankind is common to Jews and Christians. We grasp
the importance for Jewish-Christian relations of an awareness of those common forms of
prayer (texts, feasts, rites, etc.) in which the Bible holds an essential place."

Both feasts, Passover for the Jews and Easter for Christians,recognize that all things
come from God: light, bread, wine,freedom--all good things. The Jewish prayers are said
in a spirit of thanksgiving and blessing, a recognition of the total dependence of
each upon God. The Exodus celebrates the Chosen People's freedom from oppression. Each
Jew is to become aware of this personally at each Passover. For the Christian, the
Paschal season celebrates man's redemption from the effects of sin by Christ's passion
and resurrection, and God's gift of grace, especially through Holy Communion. Both are
rooted in history and in Scripture to show God's fulfillment of his plan of salvation.

A footnote to the book of Exodus in a recent edition of the Bible makes some very
specific comparisons. "The Jewish Passover hence becomes a rehearsal for the Christian
Passover: the lamb of God, Christ, is sacrificed (the cross) and eaten (the Last
Supper) within the framework of the Jewish Passover (the first Holy Week). Thus he
brings salvation to the world: and the mystical re-enactment of this redemptive act
becomes the central feature of the Christian liturgy, organized around the Mass which
is at once sacrifice and sacrificial meal" (Jerusalem Bible, p. 91, footnote 12 a).

All Christians should rejoice over the recent steps that have been taken to bring about
a better understanding of these relationships.
In 1964 the National Council of Churches of Christ in the U.S.A. adopted a "Resolution
on Jewish-Christian Relations." It said in part:

The spiritual heritage of Jews and Christians should draw us to each other in
obedience to the one Father and in continuing dialogue; the historic schism in our
relations carries with it the need for constant vigilance lest dialogue deteriorate
into conflict . . . The General Board urges that the members of its constituent
communions seek that true dialogue with the religious bodies of the Jewish community
through which differences in faith can beexplored within the mutual life of the one
family of God--separated, but seeking from God the gift of renewed unity--knowing that
in the meantime God can help us to find our God-given unity in the common service of
human need.

In December of 1969 a "Working Document on Jewish-Christian Relations" was released by


a committee composed of priest members of both the Vatican and the United States
Catholic unity secretariats.

Cognizance is increasingly being gained in the Church of


the actual place of the Jewish people in the history of
salvation and of its permanent election. This fact points
toward a theological renewal and toward a new Christian
reflection on the Jewish people that it is important to
pursue. On the other hand, it appears that still too often
Christians do not know what Jews are . . . They do not see
them as that people which in its history has encountered
the living and true God, the one God who established with
that people a covenant, of which circumcision is the sign,
the God who accomplished in its favor a miraculous Exodus,
which it relives each year in its Passover, both as a
remembrance of its past and an expectation of the full
realization of its promises . . . it is no less true that
it was within Judaism that Christianity was born and
wherein it found essential elements of its faith and cult.
From the experience lived in the covenant with God emerged
the Christian universe, which derived from that experience
the very marrow of its concepts.

The dignity of the human person requires the condemnation


of all forms of anti-Semitism (Vatican II Declaration on
the Relationship of the Church to Non-Christian Religions).
In view of these relations of the Church and the Jewish
people, it is easier to see how anti-Semitism is
essentially opposed to the spirit of Christianity. Still
more do these relations show forth the duty of better
understanding and mutual esteem. . .

We call to mind the strong link that binds the Christian


liturgy to the Jewish liturgy, which continues to live in
our own time. The fundamental conception of liturgy as
expression of community life conceived as service of God
and mankind is common to Jews and Christians. We grasp the
importance for Jewish-Christian relations of an awareness
of those common forms of prayer (texts, feasts, rites,
etc.) in which the Bible holds an essential place. . .

The problem of Jewish-Christian relations is of concern to


the Church as such by the very fact that it is in
'searching into its own mystery' that it comes upon the
mystery of Israel. The problem hence retains all its
importance even in those places where a Jewish community
does not exist. Moreover, it includes an ecumenical aspect.
Christian Churches, in search for the unity willed by the
Lord will find this by a return to the sources and origins
of their faith, grafted on the Jewish tradition, which is
still living in our own day.

Vatican II's Declaration on the Relationship of the Church to


Non-Christian Religions in 1965 set forth the background for the
recent renewal of these teachings. Msgr. John J. Oesterreicher's
translation of this document reads in part:

As this Sacred Synod probes the mystery of the Church, it


remembers the spiritual bond that ties the people of the
New Covenant to Abraham's stock.

Thus the Church of Christ acknowledges that, according to


God's saving design, the beginnings of her faith and
election go back as far as the days of the patriarchs, of
Moses and the prophets She affirms that all who believe in
Christ--Abraham's sons according to faith (cf. Gal. 3,7)
are included in the call of this patriarch--she also
affirms that her salvation is mysteriously prefigured in
the exodus of the chosen people from the land of bondage.
The Church, therefore, cannot forget that she received the
revelation of the Old Testament through the people with
whom God, in that loving-kindness words cannot express,
deigned to conclude the Ancient covenant . . . For the
Church believes that by His cross Christ, who is our Peace,
reconciled Jews and Gentiles, making the two one in Himself
(cf. Eph. 2, 14-16)....

Since the spiritual patrimony common to Christians and Jews


is so rich, this Sacred Synod wishes to encourage and
further their mutual knowledge of, and respect for, one
another, a knowledge and respect born principally of
biblical and theological studies, but also of fraternal
dialogues.

In keeping with these statements this meal celebration is planned to extend as far as
possible an appreciation of the Passover and the Christian understanding of the Last
Supper and Easter.

An earlier version of this meal formula designed for Catholic use was published in
"Worship" magazine, April 1957 and reprinted in "Act", the Christian Family Movement
bulletin the next year. Families throughout the country have used that version. The
quotations used here from the Haggadah are taken from the special Haggadah issue of
"Christian Friends Bulletin", March 1954, Vol. II, No. 2 published by the Anti-
Defamation League. The purpose of that Haggadah was an ecumenical desire to provide
knowledge about the Passover celebration. The translations from the New Testament are
from "The Jerusalem Bible", Doubleday and Co., Inc., Garden City, N.Y., 1966.
Quotations from the Mishnah are from the first English edition 1933,Oxford University
Press, Amen House, London, Translated by Herbert Danby, printed in 1964.

Other books referred to in the following "Celebration" are "The Christian Friends
Bulletin" of March 1962, "The Living Heritage of Passover" and the "Passover Haggadah",
Prayer Book Press, Hartford, Conn., both designed for adult education use.

The basic materials for parents and leaders to reread before the celebration are the
Scriptural references: the book of Exodus, especially Chapters 7 through 13 about the
plagues of Egypt and the Passover. The Gospel accounts of the Last Supper are given in
Matthew 26, 17-30: Mark 14, 12-26: Luke 22, 7-39 and John, chapters 13
through 17.

PREPARING FOR THE CELEBRATION

When we try to establish in Christian homes a family feast to teach our children their
spiritual heritage we are only imitating the Old Law. The first ordinance of the Jewish
religion concerns the family festival to celebrate the birth of freedom--the Passover:
"each man must take an animal from the flock, one for each family: one animal
for each household" (Exodus 12, 3).

Housecleaning

The essential intimacy of the Passover feast is indicated when we learn that a Jewish
adult finds that his memories of the feast include the happy bustle and excitement of
getting the home ready for the celebration. If we think about it, the preparations
within the family circle are an important personal involvement in any family
feast.

Housecleaning is an essential part of the preparation for Passover. Exodus 12,15


states, "On the first day you are to clean all leaven out of your houses." In
accordance with that command the whole house is scoured and cleaned. In the Jewish
family, the evening before the first Passover meal, the entire house is searched room
by room for any evidence of hametz or leaven. The family goes from room to room
by candle light, accompanying the father who uses a small wooden spoon and feather to
sweep up the few crumbs of bread in each room so that it will be free of hametz.
Christians who wish to become more aware of our Jewish background have not carried on
the tradition of looking for the evidences of leaven. However, the spirit of
housecleaning remains a symbol for cleansing our hearts, preparing for the love we
shall find there if we imitate God's love for us. The season of Lent has been a time in
which we have been purging ourselves of self-centeredness and lack of love and the
physical preparation of cleaning our homes before the feast of Easter is a tangible
evidence of our resolve to live a new life in God's love.

Hospitality

Whether the festival will be in your own home or with a group in your church joining
with members of other Christian churches, there should be hospitality based on respect,
"Love thy neighbor as thyself" (Lev.19, 18). The tradition of gracious hospitality is
one that should be incorporated into our observance. In Exodus 12, 4 it says, "If the
household is too small to eat the animal, a man must join with his neighbor, the
nearest to his house, as the number of persons requires." There is always room for the
lonely and poor at the Passover meal. In fact there is a tradition that when a man sits
down to perform the Seder on Passover, he should invite the poor, saying, "Let those
who are hungry enter and dine with us. We are all equal,and though you may be poor, do
not be ashamed or fearful, for so too were our forefathers in the land of Egypt"
(Christian Friends Bulletin, March 1962).

Families who make a custom of the Holy Thursday meal create their own family practices.
Some continue to share the feast year after year with the same special group. Both the
Old and the New Covenant teach, "Have we not all one Father? Did not one God create us
all" (Mal. 1,10; Eph. 4, 6)? In accord with that teaching others feel it is good to
invite different guests each year. Some, for example, ask elderly people one year,
people of other races and nationalities another, and on the third year people they know
only slightly, "strangers": a child's school friends or the parents' business
acquaintances or ecumenical co-workers. Some alternate, as circumstances dictate,
between joining the communal celebration and having their own meal at home.

To emphasize the spiritual meaning of hospitality the commentaries in the Haggadah


contain prayers such as this one from the "Passover Haggadah": "May the Seder each year
be the means of drawing us ever closer to our family and friends and may it help to
keep each Jewish home a miniature sanctuary where God's spirit shall dwell, and where
reverence, love and peace shall prevail." May all our homes be so blessed.

Scheduling

Each group that uses this modern Haggadah to clarify the relationship between the Old
and the New will obviously make its own arrangementsfor holding it so it does not
conflict with the local church services. Families, depending on the ages of the
children and the availability of different times for church services, may choose to
eat an early dinner on Thursday, before they go to church. At least two hours should be
planned on if the entire meal is to be eaten.
Eating dessert after coming home from church appeals to families of adults. If your
family and guests are mainly adults, a late leisurely seder provides an opportunity to
savor the insights and the fellowship after the liturgical services.

Family Involvement

The whole family should become involved in the preparations for the seder for the best
realization of its significance. The father's role varies greatly because of his work
and family customs.

Frankly, however, there will be no celebration at all if the mother does not make the
preparations. Her involvement in a family affair is the deepest kind of participation
and sets the tone for the whole family's acceptance of the spirit of the feast.
It has been suggested that because the pronoun "you" in the biblical verse "You shall
tell your son" is "abt", feminine, it can be interpreted that it is the mother who
shall impart the first instruction to the child. Whether she does so consciously or
not, it is true that a mother does give the basic instructions. She communicates
attitudes of joy and reverence toward spiritual things in a more persistent way than a
father if she is caring for the child all day. The very young child learns the
significance of spiritual matters by the unspoken communication of attitude and
example. The mother's attitude toward the extra work involved in the preparations for a
family feast teaches everyone. Ideally there should be an attitude of serenity and
gaiety even while doing the mundane cleaning and food preparations as against one of
tension and irritability if these tasks are seen as an outgrowth of prayer. The
mother's willingness to let the young child invest something of himself in the
preparations is also important, but if she insists on adult standards of perfection,
the child may feel that involvement in the things of the spirit are hedged about with
restrictions.
The parents will also do some formal teaching when they are guiding the kinds of
participation the children will make in decorations, music, food preparation or helping
with the actual cleaning andphysical arrangements.

As is the Jewish custom, the mother begins the meal by chanting the blessing for the
lighting of the candles and may alternate with the father in reading the commentary.
Her commitment is integral to thewhole feast; she is the hostess, presiding in her
home.

Decorations

Regardless of the locale of the seder, at home or in a community center, decorations


are a sign of festivity and also serve as a way of reinforcing learning about the
meaning of the many symbols.

Banners provide colorful and comparatively simple ways for people to tell spiritual
truths. Techniques used may extend from the comparatively simple method of drawing
designs on paper to gluing fabric to fabric or the more elaborate method of using
creative stitchery. However, if young children are to become involved in the process of
preparation, it may be more educational and fun to deliberately plan decorations that
are meant to be used only once. As children grow older and gain different insights and
interests, as well as developing different relationships in the groups gathering to
celebrate, new forms and new ideas should be created to bring out the uniqueness of
each seder.

When children are small and in the early years of grade school, they will be making
simple designs. Shelf paper or rolls of newsprint are good for beginners' crayola
drawings. As the children grow older mothers will try to find new techniques and
encourage them to change their approaches from drawing outlines of symbols and people
and animals to more complicated things.

Even very young children can do the background coloring needed forcolor-resist
drawings. A piece of paper, or a definite shape, is filled in quite haphazardly, but
solidly, with a variety of colors. One rather dark color is overlaid to give a general
hue to the whole area. Then an adult or older child can, with a sharp pointed object,
draw in the desird lines to make the design. Delightful effects canbe gained by the
many colors exposed when the over-color is scratched off.

Or a large outline drawing might be made by someone older and tiny children could paste
in "stained glass" made of small bits of colored construction paper, or simply cut up
and pasted pieces of the many hued ads in magazines.

Lettering phrases from scripture or a hymn or poem in gay colors, or "stained glass",
might be done by children in the early grades. Consulting with the children about what
to letter is important as it provides an opportunity to talk about the meaning of
worthwhile ideas, which is, of course, the purpose of their involvement.

As children grow older, they will want to choose their own messages, Junior high and
high school students might want to make collage banners from among the things they have
been reading and singing.
They might create the collage by using long sheets of paper to paste designs or
messages from pertinent and colorful photos they find in magazines on issues like
oppression of people today or some signs of deep joy to symbolize this feast day. The
older children in the family would also be expected, and allowed, to assume more and
more responsibility for taking care of the decorations and menu,scheduling and guest
list.

It is up to the parents to help the children discover their own best efforts. Some
families prefer to make simple corn starch "clay" and shape small animals or symbols to
use on the table. Or to design special tablecloths and napkins for the meal. Only
imagination, patience and skill limit the kinds of things families can do.

Symbolic Motifs

The symbolism used in the banners and decorations can range from biblical stories and
allusions to Christian symbols and phrases from hymns, poetry and scriptural texts.

The most obvious Old Testament symbols to use might be the paschal lamb, Moses, the
marked door frame, a group of Israelites garbed as Exodus 12, 11 decreed for the first
Passover, "with a girdle round your waist, sandals on your feet, a staff in your hand."
A brick wall to symbolize the cities the Jews were forced to build in Egypt, the
unleavened bread in baskets, the Jews marching through the divided sea or Pharaoh's
army being overwhelmed by the returning waters are other possibilities. A lyre and
phrases from the Hallel might serve for another banner. The ten plagues of Egypt lend
themselves to llustration: blood, frogs, vermin, wild beasts, cattle disease,boils,
hail, locusts, darkness, the slaying of the first born.
Studying different Haggadah books borrowed from the library or those borrowed from
friends helps stimulate the imagination and develop sensitivity to the significance of
the Passover.

Christian symbols of the paschal lamb surmounted by a cross and flying banner, the
chalice, plate of breads, the Last Supper, loaves and fishes, phrases from St. John's
discourse at the Last Supper,bunches of grapes and sheaves of wheat for the bread and
wine are also sources for designs.

Flowers

Since this is a springtime feast it is appropriate to use the gathering of flowers as


one of the means of participation. The efforts of young gardeners should be
particularly appreciated, even to the bunch of dandelions. Some young people enjoy
making paper flowers, which can be very lovely and very creative. If that is what
they like to do, they should be encouraged to decorate the tables with them.

Music

It is inconceivable today that any spiritually oriented celebration would be held


without music and song. Younger members of the family who are musically inclined will
practice for days in advance preparing a broad range of songs, both secular and sacred,
to precede and follow the seder. They may also seek out music for the Hallel (Psalms
113 to 118) and use one of the many versions of "Where Charity and Love Prevail" or
"God is Love". They might also practice for alternate or responsive reading of the
psalm verses.
It would deepen the emotional bond to the Jewish people to come to love their music,
particularly the chant of the Hallel, the Kiddush (the opening benediction) and the
candle lighting. To learn to do this correctly would involve working with some Jewish
friends or members of the synagogue. If you do not have many Jewish friends in your
community, phonograph records can be obtained. Actually, using the Hebrew at your
celebration might not result in the understanding which is the purpose of this meal,
but listening to the records or having a brief explanation of them as they are sung
during the evening should add much to our understanding love of Jewish tradition.

Foods

While lamb is not essential to the feast, it is especially meaningful if it is served.


Learning a particularly tasty way to fix the lamb might become someone's speciality.
Homemade bread is a rare treat today and young girls might look forward to the
contribution they could make by providing it for the occasion. Miniature loaf pans can
be obtained for individual loaves of bread. These seem particularly delightful at the
feast initiating the bread of life.

Young children love having a cake made in the form of a lamb. The molds are available
in specialty shops. And young children delight in helping to sprinkle coconut on the
fluffy white frosting to give the lamb his woolly coat. Or if you do not use the lamb
mold, the circular form of the angel food cake can be seen as a symbol for eternal
life.

Horoseth

Because horoseth is unique to the Passover meal it deserves a special notation. It is a


pastelike compound of ground apples, nuts, cinnamon and wine to remind us of the days
when the Israelites were forced to lay bricks as slaves of the Egyptians.

It is simple to do and boys like to help make it, as well as look forward to eating it.
One needs only a little for the purposes of the meal, but there is rarely any left
over. To make it chop or coarsely grate a seeded apple and a half cup of walnuts, to
which is added a teaspoon of cinnamon and also sugar. Mix these together and add a
tablespoon of red wine. These amounts will make a cup of horoseth.

One Haggadah makes this commentary: "Life is bitter sweet; the smell and pleasant taste
of the Horoseth impresses upon us that, no matter how bitter and dark the present
appears, we should hopefully look forward to better days. 'Sweet are the uses of
adversity' ".

Communal Celebrations

If the festival is going to be held in a church or community center the bustle and
involvement of joint preparation is an important and tangible means of building
solidarity and awareness of our dependency on others. It is a very concrete way to
bring about what the "Working Document on Jewish-Christian Relations" recommends:
"Christian Churches, in search for the unity willed by the Lord, will find this by a
return to the sources and origins of their faith, grafted on the Jewish tradition which
is still living in our own day." Nor it is totally alien to modern Jewish practice, for
some synagogues now hold a communal Seder for members.

Possibly in these days of mobility where the single family exists alone and there is a
sense of isolation and loneliness, people feel a greater urgency to join in a common
fraternal meal set up to promote greater understanding. Particularly when for Jews and
Christians, both, Passover and the eucharist are feasts of God's loving care for
his people.
For a group initiating an ecumenical seder, it is easier to start working with another
group or church membership with whom they have already cooperated on some other
project. If the groups as such have not actually cooperated or there is some difficulty
in making it an official occasion, perhaps one individual who has had community
experience and knows others can make the overtures so that it can be a shared
experience. Later on it might seem wise to hold this ecumenical ceremony with members
of other churches with whom there has been little previous relationship, such as with
those outside the immediate geographic neighborhood or with other racial or ethnic
groups.

Meal planning is handled differently according to local custom, facilities available


and the size of the group. When the group is small or a few dynamic people want to
start, the food may be brought together by a system of sharing its preparation in the
different homes. Some groups arrange to have the lamb roasted in a nearby restaurant or
bakery, taking care to keep out one of the shank bones for the seder plate.

Or as a way of introducing the practice into your church or community, a "symbolic


meal" can be quite simply carried out by a few interested persons where arranging for a
large kitchen and dining room might seem difficult. A group, such as a Christian Family
Movement or a social action committee, can arrange to meet in a classroom, or even in
the back of the hall if that is where church services are held, using the full text and
the symbolic foods but not eating an entire meal together. If desired a roasted leg of
lamb can be sliced and cubed with portions served on toothpicks at the time allotted
for the regular meal. A lamb roast so prepared will serve about fifty people. The rest
of the symbolic foods are taken during the readings as they would be if a full meal
were to follow. Paper plates and tablecloths and small paper cups for the wine can be
festive indeed and the decorations as extensive as desired. Different families may wish
to bring flowers as their contribution.

The time at which a communal seder would be held depends mainly on coordinating it with
church services. If one congregation is involved, the meal can be taken two hours
before services and then wait until after the liturgy is celebrated to eat dessert.
When the members have brought their favorite desserts to share and they go forth from
the eucharistic table enriched by God's action, the seder becomes a long evening of
deep fellowship.

Adaptations

The Haggadah as recorded in the Mishnah was brief and succeeding generations have added
to it, although the essential items of the symbolic foods and the questions and the
cups of wine remain unchanged. Christians who want to use a learning device in their
homes or church groups who wish to relate the Old to the New are not bound by any
tradition and may change it as they desire. This booklet is meant only to be the
teaching servant of its users and they should make any adaptations which they find
useful. In fact, if a family or group is led to do its own research and to create its
own Haggadah, it would immeasurably increase their awareness of the beauty and love
of both the Jewish Seder and the eucharist.

Those who wish to use this material but adapt it will find there are six main sections
to adjust to family or group needs.

Parents of the very young children still in highchairs may want them to experience some
part of the Jewish feast from the time of earliest memory. For this initial experience,
they may find using Section I,the Introductory Blessings, to be enough. When the
children are somewhat older, but not yet ready for a large or long gathering,Section I
and Section II, the Traditional Passover Prayers, may be used. By the time the children
are ready for several minutes of quiet listening, Section III, the Questions, which
also involves one or more of them in asking the questions, may be added. Some people
will feel that only when all the children are in school will they want to
recite all the Hallel. However, we might remember that for centuries Jewish children
have participated with delight in their long service.

Perhaps parents need to look at their attitudes about children's behavior and the
values of an early memory of this family festival celebrating the interdependence of
the Christian teachings and the Jewish tradition. We should not ask for perfect, adult
attendance to every word on the part of the young children, and should be willing to
let the joy and love of the feast help us overlook some smiles and inattention on the
part of the young in favor of their innate understanding of the celebration and its
origins. Where the children with their parents make preparations for and share in the
dialogue of making the connections between the Jewish practices which Jesus
performed and the teachings he left us, they are helping build an understanding of "how
anti-Semitism is essentially opposed to the spirit of Christianity" (Working Document
on Jewish-Christian Relationships).

The father or a single leader may read the entire formula, but many families like to
share the opportunity. The mother and the adolescents, or older married children back
at home for the Passover meal, may take turns reading. Or if the group is mainly
adults, the head table at the communal meal might arrange to share the leadership.
Whatever serves the needs of the group best, should dictate how the text is read. The
result should be a sense of solidarity of Jews and Christians in the experience of
their unity of tradition.

Where this meal is to bring together members of different churches, the meal might best
be held later in the evening, after services, where a leisurely evening of song,
readings and God's good food can be shared to the fullest.

THE MEAL RITUAL

Meal Preparation

The room is prepared for a truly festive occasion. The table or tables are set with the
best silver, dishes, linen and flowers. The children may make large banners on shelf
paper of the Paschal lamb, breads on a platter, the Last Supper, phrases from the
scriptures, chalices, loaves and fishes, brick walls to symbolize the slavery of
the Jews, and marked doorposts or any other gaily colored symbolic pictures of their
own making. In this way the children can enjoy a creative experience, decorate the home
or hall and learn through symbolism. A wine glass (or grape juice for the young
children) is set before each place. The centerpiece is a white frosted cake, molded in
the shape of a lamb, or an angel food cake whose circular shape symbolizes eternal
life. A candle is placed at the head of the table.

The food for the meal is carefully prepared and served, announcing to all present that
this is indeed a special feast. If possible, the menu contains the symbolic foods which
are required for the feast of the Passover.

THE SEDER PLATE

Jewish custom arranges on one plate the symbolic food used during the service. If the
ecumenical gathering of family and friends is large, small bowls of these foods will
also be placed at intervals in easy reach of all. On the Seder plate or tray are
arranged several items.

The bone from the roasted leg of lamb is always at the Jewish table and may be on ours.
It symbolizes the sacrificial lamb offered by the Israelites and was eaten on the eve
of their departure from Egypt.
Whether we actually eat lamb at this meal or not, Christians have retained the
symbolism of the Lamb of God.
Matzos, in memory of the unleavened bread which the Jews ate when they were freed from
Egypt. (If you cannot obtain Matzos use white crackers, placing the whole sheet on the
table so that portions may be broken off.)

Bitter herbs, for the bitterness of slavery. Horseradish or spring radishes may be
used.

Haroses, a food made of apples, nuts, cinnamon and wine, chopped and mixed together to
look like the mortar which the Hebrew slaves used in their servitude.

Greens, parsley or watercress, used as a token of gratitude to God for the products of
the earth.

Water with salt added in another small dish is needed into which to dip the greens and
bitter herbs.

I. INTRODUCTORY BLESSINGS

All gather around the table and stand quietly. The mother, or chosen hostess, lights a
candle, since it is the Jewish mother's privilege to light the Sabbath candles.

MOTHER OR HOSTESS: The traditional prayer of the mother in the Jewish family as she
lights the feast day candle before the meal is this:

Blessed art thou, O Lord God, King of the universe, who


hast sanctified us by thy commandments and hast commanded
us to kindle the festival lights. Blessed art thou, O Lord
God, King of the universe, who hast kept us alive and
sustained us and brought us to this season. May our home be
consecrated O God, by the light of thy countenance shining
upon us in the blessing and bringing us peace.

FATHER OR LEADER: This is Holy Week, a time that joins for us the Old nd the New
Covenant. At this season the Jewish people celebrate the feast of the Passover or
Pasch. More than 1,400 years before the time of Christ, the chosen people were
suffering in slavery in Egypt. God raised up Moses as their leader and Moses tried to
secure their release from captivity. Despite the hardships of nine successive
plagues which God sent to them, the Egyptians still refused the pleas of Moses. Then an
angel of the Lord was sent to strike down the first born son of every family; but at
God's command, each Jewish family had sacrificed a lamb and sprinkled its blood on the
doorposts. And the angel, seeing the blood, passed over their homes and their
children were spared.

Then, finally, Pharaoh permitted the Jews to leave. They fled in haste, to wander amid
the hardships in the desert for forty years before coming to the promised land. And God
commanded Moses that the Jews should make a remembrance of their day of deliverance
(Exodus 12:14-28). Thus the Passover became the great feast of sacrifice, of
deliverance and of thanksgiving. Each Passover meal revolves around the retelling (the
Haggadah) of this Providential act.

We who are the followers of Christ see the working of God's concern for His people. As
God sent Moses to rescue the Israelites from captivity in Egypt, so He lovingly sent
His Son to redeem fallen man from slavery to sin. By the sacrifice of Himself, Christ
opened the gates of heaven to us.

At this time Christians and Jews celebrate their own feasts in their own ways and we
can see in these celebrations the common bond of the symbolism of the Exodus. Jesus was
a Jew and today we wish to draw upon the traditional Jewish Seder and the words of the
New Testament to help us more fully appreciate Jesus' observance of His Jewish
heritage, whose laws He kept.
Matthew's, Mark's and Luke's accounts of Christ's sacrifice for us each begin with His
celebration of the paschal meal:

Now on the first day of Unleavened Bread the disciples came


to Jesus to say, 'Where do you want us to make the
preparations for you to eat the Passover?" (Matt. 26:17)
(see also Mark 14:12 and Luke 22:7-9)

II. TRADITIONAL PASSOVER PRAYERS

FATHER OR LEADER: The first act of the Jewish Passover is a benediction, the Kiddush.
The leader TAKES UP A CUP OF WINE and recites this blessing:

Blessed art Thou, O Lord our God, King of the universe,


Creator of the fruit of the vine. Blessed art Thou, O Lord
our God, King of the universe who hast chosen us among all
peoples and sanctified us with Thy commandments. In love
hast Thou given us, O Lord our God, solemn days of joy and
festive seasons of gladness, even this day of the feast of
the unleavened bread, a holy convocation unto us, a
memorial of the departure from Egypt. Thou hast chosen us
for thy service and hast made us sharers in the blessing of
Thy holy festivals. Blessed art Thou, O Lord our God, Who
hast preserved us, sustained us, and brought us to this
season.

(All present take up their cups.)

We who are Christians know, as St. Luke writes (22:18), that on the
night our Lord celebrated the Pasch with his disciples, He said:

From now on, I tell you I shall not drink wine until the
kingdom of God comes.

(All present drink of the wine.)

FATHER OR LEADER: The next traditional act of the Jewish Passover meal is eating the
greens. The greens are a symbol that nature comes to life in Springtime. Following the
Jewish custom, we dip the greens in salt water and pray:

Blessed art Thou O Lord our God King of the universe,


Creator of the fruit of the earth.

(All present eat of the greens dipped in salt water.)

FATHER OR LEADER: Another action of the Jewish Passover meal is breaking the matzo the
one in the midle (3 bread). The leader lifts up the matzo and says:

Lo, this is the bread of affliction which our fathers ate


in the land of Egypt. Let all who are hungry come and eat.
Let all who are in want come and celebrate the Passover
with us. May it be God's will to redeem us from all trouble
and from all servitude. Next year at this season may the
whole house Israel be free.

(The leader replaces the matzo on its plate.)


III. THE FOUR QUESTIONS

FATHER OR LEADER: At the ancient Passover meal the younguest son (John at the last
supper) asked the father four traditional questions about the Passover. In time, in
order to carry on a discussion about the symbolic foods, other questions were also
asked about their meanings. The father replied "according to the understanding of the
son."

In more recent times the same four questions have been asked at the Seder. The
questions we ask tonight are similar but have been adapted to bring to mind the
relationships between the Old and the New Testament.

CHILD: WHY IS THIS NIGHT DIFFERENT FROM ALL OTHER NIGHTS?

FATHER OR LEADER: In the MISHNAH we find the ancient teaching of the Jews concerning
the meaning of the Passover meal:

In every generation a man must so regard himself as if he


came forth himself out of Egypt, for it is written: And
thou shalt tell thy son in that day saying: 'It is because
of that which the Lord did for me when I came forth out of
Egypt' (Exodus 13:8). Therefore are we bound to give
thanks, to praise . . . and to bless him who wrought all
these wonders for our fathers and for us. He brought us out
from bondage to freedom, from sorrow to gladness, and from
mourning to a festival day, and from darkness to great
light, and from servitude to redemption: so let us lay
before him the Hallel.

● We who are followers of Christ know that as God rescued the Israelites through
Moses from the slavery of Egypt, so he redeemed us through Christ from our
slavery to sin. Christ passed from this world to his Father, showing us the way
and preparing a place for us, as he said:

No one can come to the Father except through me (Jn. 14,6).

St. Paul tells us,

And for anyone who is in Christ, there is a new creation-


the old creation has gone, and now the new one is here (II
Corinthians 5:17).

And again he said,

Now, however, you have been set free from sin, you have
been made slaves of God, and you get a reward leading to
your sanctification and ending in eternal life. For the
wage paid by sin is death; the present given by God is
eternal life in Christ Jesus our Lord (Romans 6:22-23).

CHILD: WHY DO WE EAT BITTER HERBS TONIGHT AT THIS SPECIAL MEAL?

FATHER OR LEADER: The Jews of old ate bitter herbs on Passover night,as do the Jews
today, because

Our fathers were slaves in Egypt and their lives were made
bitter.
● We who are followers of Christ do not hesitate to taste of this bitterness as a
reminder of His passion and death or to recall that He said,

Anyone who does not carry his cross and come after me
cannot be my disciple (Luke 14:27).

CHILD: WHY DO WE EAT HERBS TONIGHT, AND THIS TIME WITH SWEET JAM?

FATHER OR LEADER: We dip the bitter herbs into the haroses, sweet Jam, as did the Jews
of old, as a sign of hope. At the Passover meal the father explains:

Our fathers were able to withstand the bitterness of slavery because it was sweetened
by the hope of freedom. We who are the followers of Christ are reminded that by sharing
in the bitterness of Christ's sufferings we strengthen our hope.

St. Paul says:

It is by faith and through Jesus that we have entered this


state of grace in which we can boast about looking forward
to God's glory. But that is not all we can boast about- we
can boast about our sufferings. These sufferings bring
patience, as we know, and patience brings perseverance, and
perseverance brings hope, and this hope is not deceptive,
because the love of God has been poured into our hearts by
the Holy Spirit which has been given us (Romans 5:2-5).

Christ and His disciples--and all Jews who celebrate the


Passover--tell the Haggadah during the Paschal meal. Haggadah means
"retelling." It is the retelling of the Israelites' salvation from
the tenth plague because the lintels of their doors had been marked
with the blood of the lamb sacrificed at God's command and of the
story of the Exodus of the Jews from Egypt.

The yearly retelling of the deliverance of the Jews is an essential act in the Passover
meal. As the evidence of God's loving care is refreshed in the minds of each individual
each year, so is the renewal of their dependency upon God for all things, particularly
their freedom from slavery.

CHILD: WHY DID THE JEWS AT THE TIME OF CHRIST EAT THE PASCHAL LAMB WHEN THEY CELEBRATED
THE PASSOVER MEAL?

FATHER OR LEADER: At the time of the Liberation from Egypt, at God's command each
family took a lamb, sacrificed it, ate it, and sprinkled its blood on the doorpost and
lintel. And on that night, seeing the blood, the angel of the Lord passed over them,
smiting the Egyptians and sparing the Israelites (see Exodus 12, 26-27).

The Jews continued a memorial sacrifice in the Temple of a lamb for each family in
Jerusalem at the time of the Passover. The lamb was brought home, roasted and eaten in
a memorial meal. Since the destruction of the Temple there is no longer sacrifice but
the meaning of the Paschal Lamb is retold by Jewish people today.

● Followers of Christ know that Christ is our Lamb, who sacrificed Himself for us,
and by His death and resurrection, enabled us to merit passing into eternal life
with God. As St. Paul says:

Christ, our Passover, has been sacrificed (I Corinthians


5:7).

CHILD: WHY DID CHRIST AND HIS DISCIPLES WASH AT TABLE?


FATHER OR LEADER: At the festival table of the Jews it is customary
TO WASH THE HANDS of all present while saying this prayer:

Blessed art Thou, O Lord our God, King of the universe, who
sanctified us with His commandments and commanded us
concerning the washing of hands.

● On this night followers of Christ are taught a new meaning. Christ, the Lord,
while washing the feet of His disciples taught His commandment of love and
service for others:

The greatest among you must be your servant. Anyone who


exalts himself will be humbled, and anyone who humbles
himself will be exalted (Matthew 23:11).

(The father or leader now takes a matzo and breaks off a portion. He
passes the matzo around and each eats his portion of it.)

CHILD: WHY DID CHRIST AND HIS DISCIPLES EAT UNLEAVENED BREAD AT THE PASSOVER TABLE?

FATHER OR LEADER: The blessing and the breaking of the matzo is one of the important
parts of the feast of the Pasch. The origin of the matzo was this:

When Pharaoh let our forefathers go from Egypt, they were


forced to flee in great haste. They had not time to bake
their bread; they could not wait for the yeast to rise. So
the sun beating down on the dough as they carried it along
baked it into a flat unleavened bread.

The matzah was the "BREAD OF AFFLICTION" which enabled the Chosen People to be
delivered from slavery.

● On this night the followers of Christ recall that before our Lord distributed the
bread to all the disciples He added the significant words of the Lord's Supper.
Through this action all men are able to become one in Christ, as St. Paul says:

The fact that there is only one loaf means that, though there are many of us, we form a
single body because we all share in this one loaf (I Corinthians 10:17).

CHILD: WHY DID CHRIST AND HIS DISCIPLES DRINK WINE AT THE LAST SUPPER?

(The father and all present take a sip of wine.)

FATHER OR LEADER: The feast of the Passover begins and ends with the drinking of a cup
of wine. It is both a blessing and a thanksgiving expressed in this benediction prayer:

Blessed art Thou, O Lord our God, King of the universe,


creator of the fruit of the vine.

On this night the followers of Christ read in the gospel of St. Luke:

When the hour came he took his place at table, and the
apostles with him. And he said to them, `I have longed to
eat this passover with you before I suffer--because, I tell
you, I shall not eat it again until it is fulfilled in the
kingdom of God.'

Then taking the cup, he gave thanks and said, 'Take this
and share it among you, because from now on, I tell you, I
shall not drink wine until the kingdom of God comes.'

Then he took some bread, and when he had given thanks,


broke it and gave it to them, saying, 'This is my body
which will be given for you; do this as a memorial of me.'
He did the same with the cup after supper and said, 'This
cup is the new covenant in my blood which will be poured
out for you (Luke 22:15-20).

FOR THE CHRISTIAN, THEN, THIS IS THE NIGHT OF THE NEW PASSOVER.

Let us recall with respect the feast of the Passover and its place in
God's Providence. Let us recall with gratitude how on this night
Christ instituted the new Memorial. By this act and by His death and
resurrection, He established a new sacrifice, a new deliverance.

IV. HALLEL: PSALMS OF PRAISE

FATHER OR LEADER: In the Passover feast, before the meal is eaten, the first two psalms
of the Hallel--the hymns of praise which the Jews recited at the great feasts--are
recited.

ALL RECITE:

PSALM 113

Alleluia! You servants of Yahweh, praise, praise the name


of Yahweh!

Blessed be the name of Yahweh, henceforth and for ever!


From east to west, praised be the name of Yahweh!

High over all nations, Yahweh! His glory transcends the


heavens! Who is like Yahweh our God?-- enthroned so high,
he needs to stoop, to see the sky and earth!

He raises the poor from the dust; he lifts the needy from
the dunghill to give them a place with princes, with the
princes of his people. He enthrones the barren women in
her house by making her the happy mother of sons.

ALL RECITE:

PSALM 114

Alleluia! When Israel came out of Egypt, the House of


Jacob from a foreign nation, Judah became his sanctuary and
Israel his domain.

The sea fled at the sight, the Jordan stopped flowing, the
mountains skipped like rams, and like lambs, the hills.

Sea, what makes you run away? Jordan, why stop flowing?
Why skip like rams, you mountains why like lambs, you
hills?
Quake, earth, at the coming of your Master, at the coming
of the God of Jacob, who turns rock into pool, flint into
fountain.

THE MEAL. (The festive meal now takes place. It is a joyous meal
rather than somber. It is a leisurely meal, and ample.) After the
meal we recite together:

WHERE CHARITY AND LOVE ABIDE, THERE IS GOD.

The love of Christ has gathered us together;


Let us be gay in Him, and cheerful:
Let us love and be in awe of the living God
And love each other with honest hearts.

WHERE CHARITY AND LOVE ABIDE, THERE IS GOD.

So now that we are gathered together


Let us take care not to be isolated in ourselves.
Let ill will, quarrels, and disagreements stop.

WHERE CHARITY AND LOVE ABIDE, THERE IS GOD.

And together, with the saints


May we see Your face in glory, Christ our God.
That is straight, unmeasured joy,
For ages on unending age. Amen.

(tr. Father Caedmon, OSB)

V. THE CONCLUDING HALLEL

FATHER OR LEADER: We shall all join in reciting the concluding Psalm


of the Hallel keeping in mind that St. Matthew tells us

After psalms had been sung, they left for the Garden of
Olives (Matthew 26:30).

PSALM 118

Alleluia!

Give thanks to Yahweh, for he is good, his love is


everlasting! Let the House of Israel say it, 'His love is
everlasting!' Let the House of Aaron say it, 'His love is
everlasting!' Let those who fear Yahweh say it, 'His love
is everlasting!'

Hard-pressed, I invoke Yahweh, he heard me and came to my


relief. With Yahweh on my side, I fear nothing: what can
man do to me? With Yahweh on my side, best help of all, I
can triumph over my enemies.

I would rather take refuge in Yahweh than rely on men; I


would rather take refuge in Yahweh than rely on princes.

The pagans were swarming round me in the name of Yahweh I


cut them down; they swarmed round me closer and closer in
the name of Yahweh I cut them down; they swarmed round me
like bees, they blazed like a thorn-fire, in the name of
Yahweh I cut them down.

I was pressed, pressed, about to fall, but Yahweh came to


my help; Yahweh is my strength and my song, he has been my
saviour.

Shouts of joy and safety in the tents of the virtuous:


Yahweh's right hand is wreaking havoc, Yahweh's right hand
is winning Yahweh's right hand is wreaking havoc

No, I shall not die, I shall live to recite the deeds of


Yahweh; though Yahweh has punished me often he has not
abandoned me to Death.

Open the gates of virtue to me I will come in and give


thanks to Yahweh.

This is Yahweh's gateway, through which the virtuous may


enter.

I thank you for having heard me, you have been my saviour.

It was the stone rejected by the builders that proved to be


the keystone; this is Yahweh's doing and it is wonderful to
see This is the day made memorable by Yahweh, what immense
joy for us.

Please, Yahweh, please save us. Please, Yahweh, please give


us prosperity. Blessings on him who comes in the name of
Yahweh! We bless you from the house of Yahweh. Yahweh is
God, he smiles on us. With branches in your hands draw up
in procession as far as the horns of the altar.

You are my God, I give you thanks, I extol you, my God I


give you thanks for having heard me, you have been my
saviour. Give thanks to Yahweh, for he is good his love is
everlasting!

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cena-b.bmp (218250 bytes)El "Seder" Eucarístico

Fiestas Judías

El "Seder" Eucarístico Judío

Simbolismos Preparativos Esquema de un Seder

Fiestas Judías

1- El "Seder" (orden), la "Cena Pascual", es la gran comida de Rey que celebran los judíos el día primero de
la Pascua, donde Jesús instituyó los Sacramentos de la Eucaristía y del Orden, del Sacerdocio.

2- Las 3 Grandes Fiestas Judías de "Peregrinación":

Las 3 grandes fiestas judías de peregrinación, son la Pascua, Pentecostés y Tabernáculos; Todo judío que
podía subía en las 3 fiestas a Jerusalén, a celebrar la fiesta en el Templo... Jesús subió en los 3 últimos años
de su vida, y a la edad de 12 años, cuando se "perdió y fue encontrado en el Templo", en la Pascua (Luc.2).

1- La Pascua: (Marzo o Abril):


Es la fiesta más importante, en la que se celebra la "liberación" del pueblo judío de la esclavitud egipcia...
y siempre va conectada con el "Paso del Mar Rojo", ¡la entrada a una "nueva vida de libertad"! (Exodo 12 y
14). La Cena Pascual del primeer día es el "Seder", done jesús instiruyó la Eucaristía y el Sacramento del
Sacerdocio.
Son 8 días de fiesta que se celebran en la primera luna llena de la primavera, en el mes de Nisam (en
Marzo o Abril).
Corresponde a nuestra "Semana Santa", en la que celebramos la liberación de la esclavitud del pecado por
la Cruz de Cristo, y la entrada a una "nueva vida en Cristo", por su gloriosa resurrección.

2- Pentecostés: (Mayo o Junio):


"Pentecostés" quiere decir "50 días después de la Pascua", y los judíos celebran la promulgación de los 10
Mandamientos a Moisés, que ocurrió a los 50 días de la liberación de la esclavitud egipcia (Ex.23:15-22).
Los cristianos celebramos la "venida del Espíritu Santo", que según las escrituras, grabará los
Mandamientos, no en piedra, sino en nuestras mentes y corazones (Ez.26:36, Jer.31:33, Hechos 2).

3- Tabernáculos (Septiembre o Octubre):


Celebra la entrada en la tierra prometida después de 40 años de andanzas por el desierto.
Son 8 días de fiesta, en las que las familias dejan sus hogares y viven en "tiendas de campana", (Sukkot),
sin neveras ni electricidad, ni toilets... lo pasan muy bien, las familias se unen más... y, al final, se dan cuenta
y dan gracias por las cosas que Dios les ha regalado hoy día en su hogar...

3- Otras fiestas importantes:

El "Rush Hashanah", "fiestas de las trompetas", ¡el Ano Nuevo civil!, en Sept. o Oct.; pidiendo "perdón"
por 7 días y terminando con el Gran Día de la Expiación, "el Yom Kippur", el único día que el Sumo
Sacerdote puede entrar en el Santo de los Santos... y a los 5 días de este Yom Kippur es cuando se celebra la
fiesta de los Tabernáculos.

El "Purim", en Febrero, celebra la liberación del pueblo judío en tiempos de la Reina Ester, de la matanza
a todos los judíos que había planeado el malvado Amán (Libro de Ester).

La Fiesta de las Luces", "Hanukkah", 9 días, en tiempos de Navidad, recordando cuando los Macabeos
liberaron el Templo y restablecieron el Culto (1 Macabeos 4).

El "Sabbath", la fiesta más sencilla y la más importante, la que ha mantenido a la familia judía unida por
siglos. Celebrando en la Sinagoga cada sábado el "día de descanso" del Señor.

"SEDER", "Cena Pascual"

"Seder", significa "orden", y es el orden que se sigue para celebrar la "Cena Pascual" el primer día de la
Pascua, ¡la fiesta de la liberación judía de la esclavitud egipcia!... en el Seder del primer Jueves Santo de la
historia de la humanidad, Jesús instituyó los Sacramentos de la Eucaristía y del Orden, del Sacerdocio.

La "Pascua" (pesah) es el hecho más importante del Antiguo Testamento, como lo es la "Cruz" de Cristo en
el Nuevo. En el Antiguo, fue la "liberación física" del pueblo de la esclavitud egipcia; en el Nuevo es la
"liberación espiritual" de la esclavitud del pecado, ¡mucho más importante que la liberación física (Exodo 12,
Mateo 27).

Los judíos siempre celebran la Pascua en conexión con el "paso del Mar Rojo", ¡la entrada a una nueva vida
de libertad"... lo mismo que los cristianos, la Cruz siempre va con la "Resurrección" de Cristo... no sólo
"liberación" del pecado sino también el comienzo de una "nueva vida" en Cristo... ¡nuestra Semana Santa!
(Exodo 14, Mat.28).

En el "Sedar" toda la familia participa, jóvenes, ancianos y niños, tanto en la preparación por varios días,
como en la cena misma.

Lo esencial eran dos cosas: La comida del "cordero pascual", y el "Haggadah", la recitación de la historia de
la liberación de Egipto como lo expone el Libro del Exodo ("Haggadah" significa "decir", "contar").

Mientras existía el Templo, las familias judías que podían subían a Jerusalén, sacrificaban el cordero en el
Templo, y celebraban la fiesta... así hacía Jesús y su familia... y a los 12 años es cuando se perdió Jesús y fue
encontrado en el Templo, en la fiesta de la Pascua (Luc.2).

Después de la destrucción del Templo, los judíos celebraban la Pascua en sus hogares... y lo siguen haciendo
así hoy día.

Muchos simbolismos del Sedar, recuerdan al Mesías, al Cristo que esperaban para liberarlos espiritualmente,
porque en la Pascua, fueron liberados físicamente de la esclavitud egipcia... pero la liberación del Mesías que
esperaban era mucho más importante...

Así es que en el "Seder" se celebran dos cosas:


1- "Recuerdan" con gozo la liberación de la esclavitud egipcia.

2- Y "ansían" la nueva y gran liberación del Mesías... por eso, en cada "Seder" se prepara una silla y una copa
de vino para Elías, que ha de preceder al Mesías, ¡por si viene ese año! (Mal.4:5).

Simbolismos del "Seder":

La "Comida Pascual", puede variar según las circunstancias de la familia judía que lo celebra, pero siempre
tiene que haber los siguientes Simbolismos, todos relacionados con el Mesías:

1- El "cordero" (zeroa): Siempre tiene que estar en la mesa un "hueso seco de cordero entero", verdadero,
intacto, recordando al "Cordero de Dios que quita los pecados del mundo", que ha de venir, y al que no le
romperán ningún hueso en la Cruz (Sal.22:18, Juan 19:32-37).
La comida principal de la cena es el cordero asado, recordando el cordero que los judíos comieron el "día
de la Pascua", "el paso" del ángel del Señor matando a todos los primogénitos egipcios, y no matando a los
israelitas, en Exodo 12... y si no hay cordero, se sustituye por un pollo... pero el "zeroa" siempre tiene que
estar en la mesa, ¡el hueso seco entero de un cordero!.

2- El "pan sin levadura" (matzah), sin ácimos, recordando las prisas de la Pascua, en la que tuvieron que
hacer el pan sin levadura...y es el mismo que usó Jesús para instituir el Sacramento de la Eucaristía, el pan
sin levadura de la "Sagrada Hostia".

Lo de "sin ácimos", es importante para empezar el Nuevo Año "sin ácimo", "sin levadura antigua", porque la
Pascua es el Ano Nuevo Religioso judío... y "sin ácimos" quiere decir perdonar y olvidar todo lo malo que
hizo el esposo o esposa o hijo; empezar el año sin levadura antigua, ¡empezar de nuevo!, no recordar nunca
más al marido lo malo que hizo hace un año, o hace 20 años...

3- El "vino"; en cada Seder se brinda con 4 copas de vino, y además, se pone una silla y una copa de vino
por si ese año viene el profeta Elías; porque Malaquías profetizó que Elías vendría antes del Cristo, en los
últimos versos del A.T. (Mal.4:5)... Jesús nos explicó que Elías ya vino, en la forma del Bautista (Mat.11:14).

Antes y después de la "tercera copa", la de "redención", Jesús instituyó la Eucaristía y el Sacerdocio de la


Nueva Alianza.

- La "primera copa", al comienzo, es la "copa de la bendición", copa de la alegría de la Pascua, es la copa del
"Padre", creador... y es el momento del arrepentimiento, del "lavado de las manos", símbolo de la pureza
interior... es cuando Jesús lavó los pies a los discípulos.

- La "segunda copa", "del Haggadah", es la lectura de la "Palabra de Dios", del Exodo y Salmos alelúyicos
113-118, seguido del curso principal de la cena, el cordero asado... es la copa del Hijo, del Cristo, de la
Palabra de Dios, del Cordero de Dios.

- La "tercera copa", la "copa de la redención", es la copa de la consagración y comunión, cuando Jesús


instituyó los Sacramentos de la Eucaristía y del Sacerdocio... ¡todo por obra del Espíritu Santo!... es la copa
del Espíritu, ¡brindando a la vida!.

- La "cuarta copa", "de alabanza" y de paz... un niño va a la puerta a ver si Elías ha venido este año... es la
copa de la esperanza, de la "nueva vida" en Cristo Jesús, ¡que ya vino!... aunque muchos lo siguen
esperando...

4- Las "hiervas amargas" (maror), suelen ser rábano y rábano picante (radish y horseradish); símbolo de la
amargura de la esclavitud egipcia, y símbolo de la esclavitud del pecado... ¡de los que nos libera el Señor!.
También hay "hiervas dulces" (karpas), que suelen ser apio y perejil (celery y parsley), símbolo de la
primavera de la nueva vida... que se comerán mojándolas en agua salada, recordando al Cristo que es la sal
del mundo...

5- El "potaje de comida" (charoset), es una comida hecha con manzanas, almendras, canela y vino
mezclados, recordando las mezclas que tenían que hacer los judíos en la esclavitud para construir las
pirámides egipcias y otros edificios... en esta mezcla se mojarán dos veces las hiervas amargas antes de
comerlas... para recordar que el Señor nos libera de toda servidumbre y de toda esclavitud.

6- El "huevo cocido" (beitza): Es el símbolo de la "nueva vida" de fecundidad en Cristo, y su redondez


recuerda el círculo de la vida y la muerte.

Preparativos del Seder:

Por semanas, toda la familia coopera preparando el Seder, esa Cena Pascual que ha de ser como la comida
grande preparada para un Rey...¡lo mejor que puede preparar esa familia judía!... es la celebración de la gran
fiesta de la liberación personal, ¡y de la Independencia Nacional!, que se celebra, no con desfiles, ni fuegos
artificiales, sino con un gran servicio de adoración a Dios.
El padre de familia prepara bien su Haggada y el orden de toda la cena.
La madre e hijos compran y preparan la comida, en todo lo mejor y más perfecto.
La labor de los niños es quitar de la casa todo pan que esté hecho con levadura, ¡que no quede en la casa ni
una borona de pan!... ¡no más ácimos para el Año Nuevo!.

Esquema de un Seder:

1- Encender las Luces de la Fiesta:

De Pie: La "madre" es quien enciende las candelas... ¡sin luces no hay fiesta!... y la "madre" es el símbolo
de la Virgen María, que nos trajo a todos la "luz de mundo", al Mesías... y la "luz", el "Cristo", es el corazón
del Sedar, de toda la fiesta.
La "madre" reza: "Bendito seas tu, Señor nuestro Dios, Rey de Universo, que nos santificas con tus leyes y
nos ordenas encender la luz de la fiesta.
Madre: La luz es símbolo de la divinidad.
Todos: Como esta escrito, "el Señor es mi luz y mi salvación" (Sal.27).
Madre: La luz es símbolo de lo divino en la humanidad.
Todos: Como está escrito, "el espíritu de la humanidad es la luz del Señor".
Madre: La luz es símbolo de la ley divina.
Todos: Como está escrito, "el mandamiento es lámpara y la ley es luz (Prov.6:23).
Madre: La luz es símbolo de la misión de Israel (de la Iglesia).
Todos: Como está escrito, "Yo el Señor te he escogido como pacto del pueblo, para ser luz de las
naciones".

2- Primera Copa de Vino, de "alegría":


De "bendición" y "acción de Gracias",de "limpieza" y "arrepentimiento". Esta copa es símbolo de "Dios
Padre".

Sentados: Cada comensal tiene un "plato" que tiene el matzah, hiervas amargas, haroset, vegetales y un
vasito con agua salada... el "leader", el padre de familia, tiene también el vino.

Dirige el "padre de familia": Bendice la mesa: "Bendito eres tu, Señor nuestro Dios, Rey del Universo, que
nos has escogido entre todos los pueblos, y exaltados entre todas las lenguas, y nos santificas con tus
mandamientos..."
El padre de familia llena la primera copa, bebe, y la da a que beban todos comensales de la misma copa...
Aquí es cuando Jesús pronunció las palabras de Luc.22:17-18: "Tomadlo y distribuidlo; porque os digo que
desde ahora no beberé del fruto de la vid hasta que llegue el reino de Dios". La "consagración" vendrá
después de la comida, en la tercera copa.
Padre: "Comenzamos este servicio santificando el nombre de Dios y proclamando la santidad de este
festival. Con esta copa de vino, símbolo de alegría, comencemos nuestro festival de la Pascua".
Todos: "Al tomar esta copa de vino, símbolo de alegría, te reconocemos a Ti, nuestro Creador, nuestro
Padre, nuestro Liberador, con las palabras tradicionales del "kiddush" (la bendición de la fiesta): Alabado
seas Tu, oh Señor nuestro Dios, Rey del Universo, creador del fruto del vino".

3- El "lavado de las manos":

Símbolo de la "limpieza interior" para poder participar en el Seder; como hace el sacerdote al comenzar la
Santa Misa. Ahora es cuando Jesús lavó los pies de los discípulos.
Padre: "Bendito seas Tu, Rey del Universo, que nos santificas con tus leyes...
Cantan una canción mientras los unos lavan las manos a los otros...
Comida de "hiervas verdes" (karpas), vegetales, untados en el agua salada.
Padre: Benditos eres Tu, oh Señor nuestro Dios, Rey del Universo, que has creado el fruto de la tierra.

4- "Partición del Matzah" (yahatz):

Siguen sentados: El Padre toma los 3 pedazos de Matzah, del pan sin levadura, símbolos del Padre, Hijo y
Espíritu... el segundo lo rompe en dos pedazos, y uno lo envuelve esconde, ¡es el "afikoman"!, símbolo del
Mesías escondido; este pedazo lo encontrará mas tarde un niño, todos comerán de él, y será cuando Jesús
instituyo la Eucaristía.
Al partir el pan todos dicen: "Este es el pan de la aflicción, el pan de los pobres que nuestros padres
comieron en Egipto. Que todo el que tenga hambre venga y coma con nosotros... este año lo celebramos aquí,
el año próximo en Jerusalén; ahora somos todos esclavos, el ano próximo seremos todos libres".

5- Segunda Copa de Vino, del Haggadah:

Sentados: Esta "segunda copa" es la del "Haggadah", de contar la historia de la Pascua. Corresponde a
Dios-Hijo, es la "copa de la Palabra de Dios", del Verbo, que corresponde a las lecturas de la Santa Misa.
El Padre llena la segunda copa de vino, y se prosigue con el "Haggadah", el contar la historia de la
liberación de la esclavitud egipcia como la narra el Exodo:
Primero, "un niño" hace las 4 preguntas clásicas:
1- ¿Porqué esta noche es diferente que las otras?.
2- ¿Porqué esta noche solo comemos pan sin levadura?.
3- ¿Porqué comemos hiervas amargas?.
4- ¿Porqué esta noche untamos las hiervas en agua salada y en el charoset?.
El Padre le contesta cada pregunta del niño explicándole los simbolismos de la Pascua... la noche de la
liberación de la esclavitud egipcia...
Lectura del "Exodo" 12:1-42:
En el verso 30, cada comensal pone 10 gotas de vino en el plato, mencionando las 10 plagas de Egipto:
Sangre, ranas, mosquitos, moscas, peste, úlceras, granizo, langostas, tinieblas, primogénitos... en compasión
por los egipcios...
Lectura del "Dayenu", de los Salmos de Alabanza: El Gran Hallel, Salmos 111-118; el "dayenu" es el ser
agradecido por todos los bienes recibidos...
Todos participan en las lecturas, mayores y niños.. rezando los versos de los salmos en grupos salteados...
Son los Salmos de "aleluya", que quiere decir "alelu-Yah", "alabado Yaveh".
Empiezan con el "dayenu":
- Cuanto favores maravillosos nos ha dado Dios, ¡dayenu!.
- Nos liberó de Egipto con mano poderosa, ¡dayenu!.
- Nos alimentó con el maná, ¡dayenu!.
- Ordeno el Sábado, ¡dayenu!.
- En el Sinaí nos dio la Ley, ¡dayenu!.
- Nos condujo a Israel, ¡dayenu!.
- Nos dio los Profetas, ¡dayenu!...
Rezan y Cantan...
Explicación de los Alimentos:
El Padre explica el significado de los distintos alimentos del Seder... El Cordero, el Matzah, las hiervas
amargas... No puede faltar esta explicación en el Seder... y se suele hacer con los distintos comensales,
haciendo preguntas, uno por uno, acerca del cordero, del matzah, y el Padre de familia las va contestando...
Todos se levantan y brindan con la "segunda copa" de vino... en gratitud por todas los milagros y
maravillas que nos ha hecho Dios.
Todos brindan, "Te damos gracias, Señor, te alabamos y glorificamos y exaltamos y adoramos, nuestro
Dios, que has hecho tantos milagros a nuestros padres y a nosotros. Tu, Señor, nos has traído de esclavitud a
libertad, de tristeza a gozo, de llanto a festividad, de la oscuridad a la luz, de cautiverio a redención".
Dejan la copa, y levantados, rezan el Salmo 113, alternándose por grupos, que recitan cada verso...
Corresponde esto a nuestro "Santo, Santo, Santo"... en hebreo se dice así, porque para decir "muy santo",
no tienen la palabra "muy", sino que dicen "Santo, Santo"; y para decir "el más santo", dicen "el más", sino
"Santo, Santo, Santo"... y, de esta forma, corresponde a la Santísima Trinidad de Apocalipsis 4:8, "Santo el
Padre, Santo el Hijo, Santo el Espíritu".

6- La Gran Cena:

Se sientan. Comen un pedazo de matzah que reparte el líder, como símbolo de unidad, y beben más de la
segunda copa, mientras dicen: "Bendito eres Tu, Señor nuestro Dios, Rey del Universo, que nos santificas
con tus Leyes y nos mandas comer e pan sin levadura.
- Comen las "hiervas amargas" untándolas en el charoset... repitiendo la misma oración que termina "y nos
mandas comer las hiervas amargas".
- Se sirve la "Gran Comida", el cordero asado, con las frutas secas y almendras, huevo cocido... Se
comienza comiendo un pedazo del huevo cocido untándolo en el agua salada... y el cordero se come con el
matzah y las hiervas amargas untadas en charoset...

7- Tercera Copa de Vino: De "redención":

Esta tercera copa, llamada de "redención", es la copa de "consagración y comunión", donde Jesús consagra el
pan y el vino, e instituye la Eucaristía y el Sacerdocio, ordenándoles a los discípulos hacer lo mismo en su
memoria...
Es la tercera copa, la "copa del Espíritu Santo", porque todo es hecho por obra del Espíritu Santo... ¡la
copa a la Vida!, ¡to Life!, en inglés.

"El Afikoman":
Al terminar la Gran Cena, un niño "encuentra" el gran pedazo de matzah que escondió el líder, y recibe un
regalo por ello... ¡es el afikoman!, el símbolo del Mesías escondido...
El líder, el padre de familia, lo toma en la mano, lo bendice, lo parte, le da gracias a Dios, y da un pedazo a
cada comensal, para que todos coman del mismo afikoman, en señal de común unión, de comunión...
El líder dice: "Bendito eres Tu, Señor, nuestro Dios, Rey del Universo, que alimentas al mundo entero con
tu bondad, con gracia, con cariños amables, y con tu misericordia. Tu das pan a toda carne, porque tu
misericordia es eterna".
Todos contestan, con el pedazo de pan en la mano: "Bendito eres Tu, Señor, que alimentas todas
criaturas..". y todos comen el pedazo de pan, del afikoman...
... Y aquí es cuando Jesús "tomó pan en sus santas y venerables manos, y, elevando los ojos al cielo, hacia
Ti, Dios Padre todopoderoso, dando gracias lo bendijo, lo partió, y lo dio a sus discípulos diciendo: Tomad y
comed todos de él, porque esto es mi Cuerpo, que será entregado por vosotros; haced esto en memoria mía"
(Mat.26:29, 1Cor.11:24).
Aquí, pues, Jesús instituyó la Eucaristía y dio la orden sacerdotal, usando la especie de pan sin levadura, el
matzah, el mismo pan que se sigue usando en la Sagrada Hostia.

El líder llena la "copa de bendición", la tercera copa:


Todos se ponen en pie:
El líder dice: "¿Qué te daré, Señor, por todo lo bueno que me has dado?" (Sal.116).
Todos: "Tomaré la copa de salvación, y clamaré al nombre del Señor".
Líder: "Cumpliré mis votos al Señor, enfrente de toda la asamblea".
Todos: "Es preciosa a los ojos del Señor la muerte de los santos".
Líder: "Oh Señor, soy tu siervo; yo soy tu siervo, el hijo de tu sierva"
Todos: "Tu has roto todas mis cadenas; yo te haré sacrificios de alabanza, y llamaré a tu nombre".
Todos brindan con la tercera copa, diciendo: "Bendito eres, Señor nuestro Dios, Rey del Universo, que has
creado el fruto del vino"...
... Y aquí es cuando Jesús completó la institución de los Sacramentos de la Eucaristía y Sacerdocio...
"acabada la cena, tomó este cáliz glorioso en sus santas y venerables manos, dando gracias te bendijo, y lo
dio a sus discípulos, diciendo: Tomad y bebed todos de él, porque este es el cáliz de mi Sangre, Sangre de la
alianza nueva y eterna, que será derramada por vosotros y por todos los hombres para el perdón de los
pecados. Haced esto en conmemoración mía". (Mat.26, Luc.22, Mar.14, 1Cor.11).

... El Cuerpo y la Sangre están separados, ¡ha habido sacrificio!, derramamiento de Sangre... y sólo un
"sacerdote" puede ofrecer sacrificios, tanto en la Antigua como en la Nueva Alianza.

8- La Cuarta Copa de Vino, de la Paz:

Es la Copa de la "Iglesia", del "Pueblo de Dios".


Aquí se reza y recuerda a los vivos y difuntos, y cada uno hace el compromiso de llevar el mensaje de
libertad y paz del Seder a su vida y ambientes...
El Líder: "Nuestro Dios, y Dios de nuestros padres, rezamos para que podamos llevar a nuestra vida diaria
el mensaje de libertad y paz de este Seder. Que la memoria de esta noche nos ayude a nosotros mismos a
borrar nuestra intolerancia, ambición y odios. Que rompamos las cadenas que esclavizan nuestras mentes y
nos ciegan para dedicarnos a la a la gloria, belleza y bondad que esta vida nos ofrece con tanta abundancia".
El Líder: "Senos nuestro Dios, ayúdanos a darnos cuenta de que no podemos tener libertad para nosotros
mismos, si no la tratamos de conseguir para otros. Que con nuestras vidas y acciones ayudemos a liberarse a
los que viven en temor, pobreza y opresión. Que la luz de la libertad penetre en todos los rincones del
mundo, y levante la oscuridad de la tiranía hasta que la tiranía no exista, y todos los hombres sean libres"

9- La Quinta Copa, ¡la de Elías!:

El líder envía un niño que mire a la puerta de la casa a ver si ha llegado el Profeta Elías, que vendrá antes
del Mesías, como se profetiza en el ultimo verso del Antiguo Testamento (Mal.4:5).
El niño sale, y entra, diciendo: "El Profeta Elías no ha venido".
El líder dice: "Entonces, hasta el año próximo, que celebremos la Pascua en Jerusalén".
Todos se saludan y abrazan y desean la paz... y cantan gozosos el canto final.

El líder da la bendición final, tomada de la triple bendición que Dios ordenó para que dieran a sus hijos en
Números 6, ¡la bendición de la Trinidad!:
- Que Dios os bendiga y os guarde.
- Que el Señor haga brillar su rostro sobre vosotros y os llene de su misericordia.
- Que Dios mire con bondad sobre vosotros y os de la paz. Amén.

Fin del Seder

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