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On March 1, 1980, the following resolution was adopted by acclamation by the NFTY National Board: .

WHEREAS, the Jews of the Soviet Union are being denied their basic human, cultural and religious rights, and WHEREAS, Jewish activists continue to be harassed by the Soviet secret police and Jews are viciously attacked by the mass media, and WHEREAS, admission of Jewish students to Soviet universities is declining due to discrimination, and WHEREAS, Jews are not allowed to congregate, study Hebrew or Jewish history, or publish Jewish periodicals, and WHEREAS, most Soviet Jewish refuseniks have been waiting 5-10 years for exit visas, and WHEREAS, the current domestic and international political situation in the U.S.S. R. may worsen the Jewish situation for our brothers and sisters,

BF. IT THEREFORE RESOLVED, that NFTY must continue to be concerned and work for the freedom of Soviet Jewry, and

BE IT FURTHER RESOLVED that NFTY must call upon the United States government to take all possible actions to nullify the restrictive Soviet policies affect­ing Soviet Jewish emigration. This can be accomplished by contacting and writing appropriate government officials, and

BE IT FURTlIER RESOLVED that NFTY must continue to educate the American public and our own Jewish communities through public demonstrations, rallies, vigils, letterwriting campaigns, and worship services, and

BE IT FURTHER RESOLVED that NFTY must remain committed to the Soviet Jews themselves by flooding their mailboxes with letters of encouragement, and

BE IT FURTHER RESOLVED that NFTY institute a third night Seder during Passover for Soviet Jewish freedom as part of its national priorities.

In pursuance of this resolution we present this experimental edition of the NFTY Third Night Pa330ver IIaggadah. Thig Hagaddah was made possible by Rachelle Jailer, JFTY Chaplain, who wrote it along with Tom Rich, Nancy Cohen, Aliyah Baruchin, Celia Baruchin and Len Broers.

The illustrations were created by Karla Gudeon, former Administra­tive Vice-President of NFTY.

We hope that your use of this Hagaddah will inspire you, your family, and friends to actively help continue the fight for Soviet Jewry.

Rabbi Leonard B. Troupp Rabbi Daniel H.Freelander Terry Goldstein

OPEN ING PRAYER

Leader: I am being suffocated. I cannot see what is strangling me. Is it the bad air in this room? I breathe as hard as I can, desperately. But no healthy air enters my lungs. I cannot leave the room. The iron door is heavily bolted. There are no windows. It is really very strange when you think about it. I am being quietly killed by something I cannot see.

L IGHT ING THE FEST IVAL CANDLES

All: We kindle the festival lights to declare the holiness of this night. They remind US of our silent brothers and sisters who are not free to call tonight holy; who are not allowed to learn of their past; and who cannot teach their children the heritage of their people. They have only us to look to,and we must be their voice.

Ba-ruch a-ta A-do-nai E-Io-hei-nu, me-Iech ha-o-Iam, a-sher ki-de-sha-nu be-mits-vo-tav, ve-tsi-va-nu le-had-lik neir shel Yom Tov.

We praise You, 0 Lord our God, King of the universe. You have sanctified us by your commandments and commanded us to kindle the festival l�ghts.

Ba-ruch a-ta A-do-nai E-Io-hei-nu, me-Iech ha-o-Iam, she-he-che-ya-nu ve-ki-ye-ma-nu ve-hi-gi-a-nu la-ze-man ha-zeh.

We praise You, 0 Lord our God, King of the universe. You have kept us alive, sustained us, and brought us to this festive season.

K IDDUSH-THE CUP OF SANCT IFICATION

Leader: A Soviet Jew does not know the feeling of religious freedom. S/he cannot ever have Kiddush without the- fear of repression. So for a few moments, we say the prayer for our wine while we feel their suffering.

Ba-ruch a-ta A-do-nai E-Io-hei-nu me-Iech ha-o-Iam, bo-rei pe-ri ha-ga-fen.

We praise You, 0 Lord our God, King of the universe. You have created the fruit of the vine.

(All drink the first cup)

KARPAS-THE S IGN OF RENEWAL

Leader: We dip parsley into salt water to remind ourselves of the tears shed by the children of Israel in Egyptian bondage. Today, this practice also applies to the children of Israel in Soviet bondage. The plight of today's Soviet Jews is similar to that of the Egyptian Jews of old, and as it has been through­out our history. We must pray that the enslavement of Soviet Jewry will be re­solved as it was for the Egyptian Jews. Thus this parsley will be, once again, a symbol of the renewal of their lives.

Ba-ruch a-ta A-do-nai E·-Io-hei-nu me-Iech ha-o-Iam, bo-rei pe-ri ha-ada-mah.

We praise You, 0 Lord our God, King of the universe. You have created the produce of the earth.

(ALL D IP THE PARSLEY AND EAT IT)

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MATZAH-THE BREAD OF AFFLICTION

(The leader breaks the middle matzah and says: )

No time to rise, no time to wait. Our ancestors kept moving onward, seeking better lives, and fighting endless battles for freedom. Even today in our Twentieth Century world, we must still battle persecution. Still, we have no time for the bread to rise. Still, we have no time to wait. Now is our time to act for freedom. By the sharing of this bread we form a bond of friendship and concern for all who hunger for the light of freedom.

All: Ha lach-ma an-ya. This is the bread of affliction, the poor bread, which our fathers ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in want share the hope of Passover. As we celebrate here, we join with our people everywhere. This year we celebrate here. Next year in the land of Israel. Now we are all still bondmen. Next year may all be free.

THE FOUR QUESTIONS

Reader: Why is this night different from all other nights?

Ma-nish-ta-na ha-Iai-Iah ha-zeh, mi-kol ha-Iei-Iot?

On all other nights, we eat leavened or unleavened bread. Why on this night do we eat only matzah, the unleavened bread?

She-be-chol ha-Iei-Iot a-nu och-lin cha-meitz u-ma-tzah, Ha-Iai-Iah ha-zeh ku-Io ma-tzah?

All: When Pharoah let our ancestors go from Egypt,they were forced to flee in great haste. They had no 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 called Matzah.

Reader: On all other nights we eat all kinds of herbs. Why on this night do we eat especially bitter herbs?

She-be-chol ha-Iei-Iot a-nu och-lin she-ar ye-ra-kot. Ha-Iai-Iah ha-zeh ma-ror?

All: Because our ancestors were slaves in Egypt and their lives were made bitter.

Reader: On all other nights we do not dip herbs even once. Why on this night do we dip twice; first the greens into salt water and then the bitter herbs into charoset?

She-be-cholha-Iei-Iot ein a-nu mat-bi-lin a-fi-Iu pa-am e-chat. Ha-Iai-Iah ha-zeh she-tei fe-a-mim?

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All: We dip the parsley into salt water because it reminds us of the green that comes to life in the springtime. We dip the bitter herbs into the sweet charoset as a song of hope. Our ancestors were able to withstand the bitterness of slavery, because it was sweetened by their courage and hope of freedom.

Reader: On all other nights we may eat at the table either sitting up erect or reclining. Why on this night do we recline, as we have this seder?

She-be-chol ha-Iei-Iot a-nu och -lin bein yosh -vin u-vein me-su-bin. Ha-Iai-Iah ha-zeh ku-Ia-nu me-su-bin?

All: Because reclining at the table was a sign of a free person in olden times, and since our ancestors were freed on this night, we too, recline at our seder table.

FOUR MODERN QUESTIONS

Leader: Why should I care abC'Ht Soviet Jews?

All: All the children of Israel are brothers and sisters. They have the right to practice their religion in complete peace, with no fear; as each of us do.

Leader: Why are Soviet Jews unable to practice their religion?

All: The Soviet regime has no place for religion and religious freedom. All citizens are expected to direct all their efforts to the state, not to their God.

Leader: Are the Soviet authorities being cruel to the Jews?

All: Yes, by slowly weakening their faith.

Leader: What can the average person do? .. -

All: Help Soviet Jews to leave Russia and take them into our home communities here and in Eretz Yisrael. They must be able to go to a place where they can experience religious freedom.

THE STORY OF PASSOVER·

Reader: And the new Pharoah was afraid of the might of the Jews, which had been allowed by the preceding rulers. And so he demanded that all the Jewish newborn sons be killed. One mother, trying to save her son, Moses, wrapped her child up and placed him in a basket in the Nile. Pharoah's daughter found the basket and brought up the baby. When he grew older, he led the Jews in rebellion against Pharaoh, according to God's word. He pleaded with Pharoah to let the Jews out of slavery. But Pharoah would not release the Jews from his "house of bondage. " But these Jewish slaves relied on their God to save them and lead them to freedom. "And the Lord brought us out of Egypt by a mighty hand, by an out­stretched arm and awesome power, and by signs and portents. "

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A MODERN STORY OF PASSOVER

Reader: It was the great Diaspora. The Jewish people spread outward from Eretz Yisrael to all the known world. Some went to Spain, others to England, France and Germany. Many more emigrated to Poland and Russia. In every land they were sometimes tolerated. But in the end these Jews always suffered persecution -- the denial of their beliefs and the torture of their bodies. In Russia this persecution began with the Pharaoh, Catherine, and continued with every Czar and with every Soviet regime.

Reader: They suffered through centuries, enduring the hate and torture of pogroms. Unlike the Jews of France and Germany and Britain, they could not escape. They were trapped in a valley of persecution called the Pale of Settlement. So it "�s that even before the current regime took power in Russia, that anti-Semitism was widespread. And now, our brothers and s·:.steTs of 2, 000 years are still trapped. They cannot leave. But we are free. We have the ability, and if we have the will, their freedom can be won. Only we can help our brothers and sisters to help themselves.

THE FOUR CH ILDREN

Leader: Our Rabbis found in the Torah four different approaches to our tra­dition as symbolized by four different children and their reaction to the Passover Seder.

All: The first child is the wise child. S/he is eager for knowledge and filled with questions that probe to the depths of a festival that s/he identifies with sincerely. We are to explain to him/her carefully the content of our traditions and their significance. Only thus can s/he deepen his/her intellect­ual and spiritual identification with Judaism.

Leader: The second child is the wicked one. His/her questions are scornful and derisive. By their nature s/he excludes him/herself voluntarily from the community of Israel. We must speak to him/her forcefully and seek to include him/her in our midst. Were such a person to be in Egypt at the time the Exodus took place, s/he would have scoffed even at the reality of deliverance.

All: The third child is the simple one. S/he seeks an approach but does not really know how to begin. As a result, his/her questions are confused and undirected. We must patiently sit next to such a child and carefully explain to him/her, from the very beginning, the essence of our tradition and its values. With the growth of his/her knowledge may come the growth of apprecia­tion and identification with our heritage.

Leader: The last child is so far removed from intellectual and cultural intellect that Judaism attempts to deal with ,that s/he can not even phrase a meaningful question about our festival of freedom. Even such a child, we must try to teach; searching always for ways to stimulate his/her curiosity and challenge the sterility of his/her life.

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THE FOUR CHILDREN OF THE SOVIET UNION

Reader: The first child is wise. S/he asks who s/he is and of his/her background. Learning about his/her heritage is an obsession for him/her. S/he wants to be a Jew.

Reader: The second child is evil. S/he' asks: What good is being Jewish to me? S/he totally rejects his/her religion for the sake of complacency and an easier life.

Reader: The third child is simple. S/he knows there is something s/he wants to learn but s/he is afraid to ask.

Reader: The fourth child, is the one who does not know how to ask. It is s/he whom we must secretly tell the whole story of the Passover.

THE TEN PLAGUES

Leader: It was the plagues which established God's might and supremacy, and which helped bring our ancestors and us to freedom. Yet our own joy must be diminished by the suffering of Egypt -- for there can be no joy in the suffering of any people. Therefore we take from our cup of joy and gladness, as we pour ten drops for the plagues of Egypt.

Dam, Blood Tzfardeyah, Frogs Kinim, Lice Arov, Wild Beasts Dever, Blight She-chin, Boils Barad, Hail Arbeh, Locusts Choshech, Darkness Makat Be-cho-rot, Slaying of the First-Born

TEN MODERN PLAGUES

Leader: Today there are new plagues brought by others upon us. So again we take ten drops for the suffering our own people still endure -- for no Jew is truly free, no Jew escapes suffering as long as the Soviet Jews are not free, as long as they still suffer.

Loss of the freedom of religious expression Loss of the freedom of emigration to Eretz Yisrael Loss of the freedom of Civil rights Loss of the freedom of choice Loss of the freedom of education Loss of the freedom of change Loss of the freedom of the unity of our people Loss of the freedom of speech Loss of the freedom of identity Loss of the freedom of life

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All: Yet we know that, with God's help - - as he has in ages past, and our own concern and action, like Moses', our people in Russia will come to freedom.

Leader: Stop and recall how many favors God has bestowed upon our people:

All: Had god brought us out of Egypt and not sustained us for forty years in the desert, DAYENU

Had God sustained us in the desert and not given us the rest and joy of the Shabbat, DAYENU

Had God given us the Shabbat and not the holy Torah, DAYENU

Had God given us the Torah and not given us the land of Israel, DAYENU

Had God given us the land of Israel and not given us prophets of u:-uth, DAYENU

Had God given us prophets of truth and not kept alive the prophetic spirit in our people, DAYENU

But God has given us all these things and more. Especially have we been given the opportunity to keep alive God's message and God's people.

I-Iu ho-tzi ho-tzi-a -nu mi-mitz ra -yim, ho -tzi-a -nu mi-mitz-ra-yim da -yei-nu

(Chorus) Da -da-yei-nu, da-da-yei-nu, da-da -yei-nu, da -yei-nu da-yei-nu da-yei-nu

I-Iu na -tan, na -tan la -nu, na -tan lanu et ha -sha -bat, na-tan lanu et ha -sha -bat, dayeinu (Chorus)

I -Iu na -tan, na-tan la -nu, na -tan la -nu et ha-to-rah, na-tan la -nu et ha -to-rah, dayeinu, (Chorus)

THE SYMBOLS OF PASSOVER

Leader: What is the meaning of this shank bone?

Reader: The paschal lamb, a memorial of God's favors, symbolic of the times of old when the Angel of Death passed over and spared the houses of the Israelit.es and smote only the Egyptians. Also symbolic, however, of the end­less struggle for freedom; a struggle ever prevalent in today's society. We keep this shank bone to help us remember our past �nd to protect our future.

Leader: What is the meaning of this Matzah?

Reader: This is the bread which bids us to act now, hurriedly, for freedom. It is also the matzah, which we set aside as a symbol of hope for the Jews of the Soviet Union, which reminds us of the indestructible links that exist between us.

-9-

Reader: As we observe this festival of freedom, we recall that Soviet Jews are not free to leave without harassment; to learn of their past; to pass on their religious traditions; to learn the language of their ancestors; to train teachers and rabbis of future generations.

Reader: We remember the scores who sought to live as Jews and struggled to leave for Israel -- the land of our ancestors -- but now languish in Soviet labor camps. Their struggle against their oppressors goes on. They will not be forgotten.

All: We will stand with them in their struggle until the light of freedom and redemption shines forth.

Leader: What is this Moror?

Reader: The moror, the bitter herb, reminds us of our ancient tradition when we were slaves in Egypt. It has a modern meaning, too, by reminding us of our oppression in the present. When we endeavor to be free, Judaism is our strength. The bitter herb reminds us of our past, but bitterness is not our objective. When we eat the moror, we will combine it with the sweet charoset to remind us of the bittersweetness of our religion, our binding force through­out time.

All: Be-chol dor va-dor - - In every generation each person should act and feel as

' though s/he had personally gone forth from Egypt. In our generation we

cannot yet consider ourselves free until we have personally acted to help bring our Soviet brothers and sisters to freedom.

THE CUP OF FREEDOM

Leader: This is the cup of freedom. As we drink of it, may we make its promise a reality.

All: Ba -ruch a -ta A -do-nai E -Io -hei -nu, me -Iech ha-o-Iam, bo -rei pe-ri ha-ga -fen.

We praise You, 0 Lord our God, King of the Universe. You have created the fruit of the vine.

(All drink the second cup)

MOTZI, MATZAH, MAROR

(The top matzah is broken by the leader and distributed to the participants and all say: )

Ba -ruch a-ta A -do -nai E -Io -hei-nu, me -Iech ha -o-Iam, ha-motzi le -chem min ha-aretz.

We praise You, 0 lord our God, King of the Universe. You have brought forth bread from the earth.

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Ba-ruch a -ta A-do-nai E-Io -hei-nu, me -loch ha -o-Iam, a-sher kid -sha-nu be-mits-vo-tav ve -tzi-va -nu al a-chi -Iat ma-tzah.

We praise You, 0 Lord our God, King of the universe. You have sanctified us with your commandments and commanded us to eat matzah.

(all eat the matzah)

(All take the maror and horseradish and place it on the matzah and say: )

Ba-ruch a-ta A-don -nai E-Io-hei-nu, me-Iech ha -o-Iam a-sher kid-sha-nu be-mits-vo-tav ve-tzi-va-nu al a -chi-Iat maror.

We praise You, 0 Lord our God, King of the universe. You have sanctified us with your commandments and commanded us to eat maror.

(All eat the maror and charoset)

DINNER IS SERVED

BIRKAT HA-MAZON

Leader: Rabotai, nevarech

All: Yehi shem adonai mevorach me-atah ve -ad olam

Leader: Yehi shem adonai mevorach me -atah ve-ad olam. Bi�shut maranan verabanan verabotai nevarech she-achainu mishel

All: Baruch she-achalnu mishelo uvetuvo chayinu.

Leader: Baruch sh- -achalnu mishelo uvetuvo chayinu

All: Baruch hu, uvaruch shemo,

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Baruch atah adonai elohenu melech ha -olam, hazan et ha-olam kulo betuvo bechen bechesed uverachamim, hu noten lechem lechol basar, ki le-olam chasdo. Uvetuvo hagadol tamid 10 chasar lanu ve-al yechsar lanu mazon le-olam va-ed. Baavur shemo hagadol, ki hu el zan umefarnes lakol, umetiv lakol urnechin mazon lechol beriyotav asher bara. Baruch atah adonai hazan et hakol.

Uveneh yerushalayim ir hakodesh birnherah veyamenu. Baruch atah adonai, boneh verachamav yerushaleyim, amen.

Oseh shalom bimromav . . Hu ya-aseh shalom alenu ve-al kol Yisrael, veimru, Amen.

Adonai oz Ie-ammo yi-tayn, Adonai ye-va-rech et ammo va-sha -Iom.

The Lord will give strength to all people. The Lord will bless all people with peace.

THE CUP OF BLESSING

Leader: May God bless all of his people with freedom and peace.

All: Ba-ruch a -ta A-do-nai E-Io-hei -nu, me -Iech ha-o-Iam b� -rei pe-ri ha -ga-fen

We praise You, 0 Lord our God, King of the universe. You have created the fruit of the vine.

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KOS ELIYAHU -- THE CUP OF ELIJAH

Leader: catch the gaze wondering fire in a child's eyes, watching the future, seeking out hope in the cup overflowing .... reverse the gaze, and follow the mirror: for far·away, the fiery look pours from a soul of greater years (so much greater

the sadness) , and the brimming cup remains . . . -EI�yahu Ha-navi a prayer a hope for those who pass the slow years in sadness; Eliyahu Ha-navi a prayer, a hope-­in time, a future . ..

THE CUP OF THE FUTURE AND DELIVERANCE

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Leader: "V'lokachti -- And I shall tak� them out. " This, the fourth word of the book of Exodus, is symbolic of the fourth cup of w�ne -- the cup of the future. It is a promise from God to Hi� people, a promise of freedom, and a promise of peace. But what of this promise? Why are our brothers and sisters still oppressed? Why hasn't the promise been honored? One cannot find immed­iate answers to these questions. Only time and our efforts can unlock the secrets of our destiny. We hope, as we always have, that the Jews of the future will be free and will be able to perpetuate the spirit of Judaism in peace.

All: Ba-ruch a-ta A-do-nai E-Io-hei-nu, me-Iech ha-o-Iam, bo-rei pe-ri ha-ga-fen.

We praise you, 0 Lord our God, King of the Universe. You have created our hope and the fruit of the v�ne.

Leader: A plea for help rises from the S<;>viet Union. " Who are We?" they ask. "We are told we are Jews by some, and Russians by others." They ask: "Where can I pray? When? How? I know little of my heritage, but still am told I am a Jew. Or am I?"

-14-

CORRESPONDING WITH SOVIET JEWS

We strongly urge that in addition to using this Soviet Jewry Haggadah, all the Seder participants should also begin writing to Soviet Jewish families. The names of refuseniks and their children can be obtained from the

National Conference on Soviet Jewry Suite 907 10 East 40th Street New York, New York 10016

Once you have the name of a family,you should do the following:

1. Write often and on a regular basis. 2. Remember that you are trying to provide moral support. Therefore stay away from political or "anti-Soviet"statements. Write warm and personal letters, which can include interests which you may have in common (photography, stamp collecting, etc.) You might also ask about birthdays, anniversaries, special dates so that you can celebrate these events with your families. Jewish holiJay greeting cards are also appropriate. 3. We are told that Soviet postal regulations prohibit your sending any kind of postal stamps, Soviet currency, medicines, tapes, film, etc. If you are asked to send something to the family, and you are unsure about it, contact the NCSJ. 4. In addressing the envelope, use this form:

Name Jf Person (last name first) Street Address NAME OF CITY (capitalized) NAME OF REPUBLIC (capitalized) U.S.S.R.

5. The Soviet Union is a signatory of the International Postal Convention. Therefore, there are certain things which you can do to insure delivery. 6. Your letters should be sent via registered air mail with return receipt requested. Make sure you keep your copy of the receipt. The registry fee entitles you to an indemnity if the letter is lost or not ,delivered. 7. If after 30 days, you have not received either the return receipt or the undelivered letter you should file form, #542 "inquiry about a Registered Article" with your local post office. If the letter cannot be accounted for, you then file form #565 "Application for Indemnity" in order to receive it. Whenever you file either of these forms, you should fill out a copy of the "letter writing log" (which is reproduced below) and send it to the NCSJ so that they can document the flow of mail to Soviet Jews. 8. Make sure you answer all mail from Soviet Jews promptly. 9. If you have any questions about requests in letters from Soviet Jews, call the NCSJ or NFTY. 10. Good luck. And remember that what Y9U do � meaningful and important.

LETTER-WRITING LOG

Letter sent to: Date

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Address:

Signed return receipt delivered on: ____________________________________ ___

Unsigned return receipt delivered on: __________________________________ ___

Inquiry form #542 filed on: ______________________________ �Claim number: ____________ __

Post Office Branch: -------------------------------------------------------------------

Indemnity claim #565 filed on: ____________________________ �C l aim number: ____________ __

Your name: --------------------------------------------------------

Address: -----------------------------------------------------------

___________________________________________________ Telephone Number: __________________ __