Pesach — פסח
Starts at sunset on April 27, 2027 and ends after sunset on April 29, 2027
Summary
Pesach, or Passover, is one of the most important holidays in Judaism. It remembers the Exodus from Egypt, when HaShem freed Bnei Yisrael from slavery and began leading them toward freedom, Torah, and eventually Eretz Yisrael.
Pesach begins on the 15th day of the Hebrew month of Nisan. In Israel, it lasts seven days. Outside Israel, traditional Orthodox communities observe it for eight days.
The central mitzvot of Pesach include removing chametz from our possession, eating matzah, telling the story of the Exodus, and participating in the Pesach Seder. During the Seder we drink four cups of wine or grape juice, eat matzah and maror, read the Haggadah, ask questions, sing, and remember that HaShem personally brought our ancestors out of Egypt.
Pesach is also one of the Shalosh Regalim, the three pilgrimage festivals when Jews traveled to Jerusalem during the time of the Beit HaMikdash.
Ashkenazi, Sephardic, and Mizrahi Jews share the same basic mitzvot of Pesach, but there are important differences in food customs, pronunciation, melodies, Haggadah traditions, matzah, and what foods are permitted during the holiday.
From an Orthodox perspective, Pesach is not only about remembering something that happened long ago. We are taught to see ourselves as though we personally left Egypt. The holiday reminds us that freedom should lead us toward responsibility, Torah, mitzvot, and a closer relationship with HaShem.
What Pesach Means
The Hebrew word Pesach, פסח, is connected with HaShem passing over the homes of Bnei Yisrael during the final plague in Egypt.
The Torah describes how each Israelite household placed blood from the Korban Pesach on its doorway.
When the plague of the firstborn came upon Egypt, the homes of Bnei Yisrael were protected.
Pesach therefore remembers both freedom and HaShem’s protection.
The Slavery in Egypt
The story begins with Bnei Yisrael living in Egypt.
The family of Yaakov originally came to Egypt during the time of Yosef.
Over the generations, the Jewish population grew.
A new Pharaoh arose who feared the Israelites and enslaved them.
The Egyptians forced Bnei Yisrael into hard labor and treated them cruelly.
Pharaoh eventually ordered that Israelite baby boys be killed.
The Torah describes the suffering becoming so great that Bnei Yisrael cried out to HaShem.
HaShem heard them.
Moshe — משה
HaShem chose Moshe to lead Bnei Yisrael out of Egypt.
Moshe was born during the period when Pharaoh had ordered Jewish boys killed.
His mother placed him in a basket in the Nile, where Pharaoh’s daughter found him.
Moshe eventually grew up and later fled Egypt.
At the burning bush, HaShem appeared to Moshe and commanded him to return to Egypt.
Moshe was reluctant and did not see himself as the right person for the task.
HaShem nevertheless sent him, together with his brother Aharon, to confront Pharaoh.
“Let My People Go”
Moshe repeatedly demanded that Pharaoh allow Bnei Yisrael to leave Egypt and serve HaShem.
Pharaoh refused.
This is an important part of the Pesach story.
The purpose of freedom was not simply that the Jewish people would no longer have Egyptian masters.
They were being freed so that they could become the people of HaShem.
Jewish freedom therefore comes with responsibility.
We leave slavery in order to serve HaShem through Torah and mitzvot.
The Ten Plagues — עשר מכות
HaShem brought ten plagues upon Egypt.
They were:
Blood.
Frogs.
Lice.
Wild animals.
Disease among livestock.
Boils.
Hail.
Locusts.
Darkness.
The death of the firstborn.
The plagues demonstrated that Pharaoh was not in control of everything.
They also showed that the gods and powers Egypt trusted could not stand against HaShem.
During the Seder, the plagues are recalled as part of the story of the Exodus.
The Final Plague
Before the final plague, Bnei Yisrael were given special instructions.
Each household prepared the Korban Pesach.
The blood was placed on the doorway.
The meat was eaten with matzah and bitter herbs.
That night, the firstborn of Egypt died while the homes of Bnei Yisrael were protected.
Pharaoh finally ordered the Israelites to leave.
Leaving Egypt
Bnei Yisrael left Egypt so quickly that their dough did not have time to rise.
This is one of the reasons we eat matzah.
The Torah teaches that approximately 600,000 adult Israelite men left Egypt, together with women, children, and others who joined them.
The Exodus became one of the central events of Jewish identity.
We mention leaving Egypt in our prayers, Kiddush, and many mitzvot throughout the year.
Crossing the Sea
After Bnei Yisrael left Egypt, Pharaoh changed his mind and sent his army after them.
The Israelites became trapped between the Egyptian army and the sea.
HaShem split the sea.
Bnei Yisrael crossed on dry land.
When the Egyptian army followed, the waters returned.
The Israelites were saved.
This event is especially connected with the final days of Pesach.
Pesach and Freedom
Pesach is often called the Festival of Freedom.
But Jewish freedom does not mean simply doing whatever we want.
We left Pharaoh’s rule in order to accept HaShem’s rule.
Only a short time after leaving Egypt, Bnei Yisrael arrived at Mount Sinai.
The Exodus therefore leads directly toward Torah.
Freedom without purpose can become another kind of slavery.
Torah gives Jewish freedom direction.
Chametz — חמץ
One of the most important parts of Pesach is avoiding chametz.
Chametz generally refers to grain from wheat, barley, rye, oats, or spelt that has come into contact with water and been allowed to ferment or rise.
Bread, ordinary pasta, many cakes, cookies, crackers, and similar foods are usually chametz.
During Pesach, Orthodox Jews do not eat chametz.
We also remove chametz from our possession according to halachah.
This requires more preparation than simply deciding not to eat bread for a week.
Cleaning for Pesach
Many Jewish homes undergo significant cleaning before Pesach.
The purpose is specifically to remove chametz.
People clean kitchens, dining areas, cars, bags, children’s areas, and other places where food may have been brought.
Pesach cleaning can become very detailed, but the actual halachic goal is removing meaningful amounts of chametz from places where it may reasonably be found.
A home does not have to become perfectly free of ordinary dust.
The mitzvah concerns chametz.
Bedikat Chametz — בדיקת חמץ
On the evening before the final day when chametz may be eaten, a formal search for chametz is conducted.
This is called Bedikat Chametz.
A blessing is recited before the search.
Traditionally, a candle or flashlight may be used to search appropriate areas of the home.
Some families place several small pieces of bread in known locations so they can be found during the search.
The pieces should be carefully controlled so none are accidentally lost.
Bitul Chametz — ביטול חמץ
After searching for chametz, a declaration is made nullifying any chametz that may remain unknown.
This is called Bitul Chametz.
The declaration states that any chametz we do not know about or have not removed should be considered ownerless and like the dust of the earth.
This does not mean someone can knowingly leave bread in the pantry and simply declare it meaningless.
Known chametz still must be properly removed or sold according to halachah.
Biur Chametz — ביעור חמץ
Chametz that remains is traditionally destroyed on the morning before Pesach.
This is called Biur Chametz.
Burning is a common method.
Afterward, another declaration of nullification is made.
There is a specific halachic time by which eating chametz must stop and another time by which remaining chametz must be removed.
The exact clock times depend on location and date.
Selling Chametz
Some chametz may be difficult or expensive to dispose of.
Jewish law allows chametz to be sold to a non-Jew before Pesach.
This is called Mechirat Chametz.
Many people arrange the sale through a rabbi.
The sale is intended to be a real legal transaction, not simply a symbolic statement.
The chametz is usually sealed away and not used during Pesach.
After the holiday, ownership is normally transferred back.
Matzah — מצה
Matzah is one of the central symbols and mitzvot of Pesach.
It is made from grain and water under carefully controlled conditions so the dough does not become chametz.
On the first night of Pesach, eating matzah is a Torah obligation.
Outside Israel, where a second Seder is observed, matzah is eaten as part of that Seder as well.
Matzah reminds us of how quickly our ancestors left Egypt.
It is also called lechem oni, the bread of affliction or poverty.
It can therefore represent both slavery and freedom.
Shmurah Matzah — מצה שמורה
Many Orthodox Jews use shmurah matzah for the Seder.
Shmurah means guarded.
The grain is carefully watched from an earlier stage to make sure it does not come into contact with water in a way that could make it chametz.
Handmade round shmurah matzah is common in many Orthodox communities.
Machine-made shmurah matzah is also available.
Hard and Soft Matzah
Many Ashkenazi Jews are most familiar with thin, hard, cracker-like matzah.
Some Sephardic and Mizrahi communities traditionally use softer matzah that looks more like a flatbread.
Soft matzah can still be fully kosher for Pesach when prepared correctly.
This difference often surprises people who grew up believing matzah must always be hard and brittle.
Historically, different Jewish communities preserved different methods of making it.
The Pesach Seder — ליל הסדר
The Seder takes place on the first night of Pesach.
Outside Israel, Orthodox Jews hold a second Seder on the second night.
The word seder means “order.”
The evening follows a specific sequence.
The Seder includes Kiddush, washing, eating symbolic foods, telling the story of the Exodus, eating matzah and maror, the festive meal, Birkat HaMazon, Hallel, and songs.
The goal is not simply to read a book from beginning to end.
The Seder is designed to make the Exodus feel alive.
The Haggadah — הגדה
The book used during the Seder is called the Haggadah.
The word comes from the idea of telling.
The Torah commands:
והגדת לבנך
“And you shall tell your child.”
The Haggadah provides the structure for fulfilling the mitzvah of telling the story of the Exodus.
It contains Torah verses, rabbinic teachings, blessings, questions, songs, and explanations.
There are many different Haggadot.
Ashkenazi, Sephardic, Mizrahi, Yemenite, Chasidic, and other communities may have different wording, melodies, or added customs.
The Seder Plate — קערת הסדר
The Seder plate contains symbolic foods.
Common items include:
Zeroa, a roasted bone or other item representing the Korban Pesach.
Beitzah, a roasted or cooked egg.
Maror, bitter herbs.
Charoset, a sweet mixture.
Karpas, a vegetable.
Chazeret, another bitter vegetable in traditions that include it separately.
The arrangement may differ among families and communities.
Maror — מרור
Maror means bitter herbs.
It reminds us of the bitterness of slavery in Egypt.
Romaine lettuce is commonly used.
Horseradish is especially common among Ashkenazi Jews.
Many Sephardic and Mizrahi communities prefer varieties of lettuce or other accepted bitter greens.
Maror is eaten during the Seder after the proper blessing.
It is also combined with matzah during Korech, the Hillel sandwich.
Charoset — חרוסת
Charoset is a sweet mixture eaten during the Seder.
Its appearance is traditionally associated with the mortar Bnei Yisrael used during slavery.
Charoset varies enormously between Jewish cultures.
Ashkenazi charoset often contains apples, walnuts, cinnamon, and wine.
Sephardic versions may contain dates, figs, raisins, nuts, wine, or spices.
Mizrahi charoset may be made from dates, date syrup, walnuts, almonds, sesame, or other ingredients depending on the community.
There is no single universal charoset recipe.
Karpas — כרפס
Karpas is a vegetable eaten early in the Seder.
It is dipped into salt water or another liquid according to custom.
Parsley, celery, potato, or another vegetable may be used.
Different communities have different traditions.
The unusual practice is designed in part to cause children to ask questions.
The Seder encourages curiosity.
The Four Questions — מה נשתנה
One of the best known parts of the Seder is Ma Nishtanah.
The youngest child who is able often asks the Four Questions.
The opening words are:
מה נשתנה הלילה הזה מכל הלילות
Mah nishtanah halailah hazeh mikol haleilot?
“Why is this night different from all other nights?”
The questions ask about matzah, maror, dipping foods, and reclining.
The purpose is not simply for a child to perform a memorized song.
The Seder is intentionally designed around questions.
Judaism encourages children and adults to ask why we do things.
The Four Children
The Haggadah describes four children.
Traditionally they are called the wise child, the wicked child, the simple child, and the child who does not know how to ask.
Each is taught differently.
This teaches something important about Jewish education.
Not everyone learns the same way.
A good teacher does not only know Torah.
A good teacher also learns how to reach the person sitting in front of them.
The Four Cups
Four cups of wine or grape juice are drunk during the Seder.
They are connected with four expressions of redemption found in the Torah.
The cups are spread throughout the evening rather than consumed all at once.
Wine has special importance in Jewish celebration.
Those who should not drink alcohol may generally use grape juice.
Reclining
During parts of the Seder, we recline to the left while eating or drinking certain items.
This reflects freedom.
In the ancient world, free and wealthy people often reclined while eating.
Slaves did not.
Reclining therefore allows us to physically act like people who have been freed.
Customs concerning exactly who reclines and when can differ among communities.
The Ten Plagues at the Seder
During the Haggadah, the Ten Plagues are recited.
A small amount of wine is removed from the cup for each plague.
This has several explanations in Jewish tradition.
One commonly taught idea is that our cup of joy is reduced because human beings suffered, even though those people were our enemies.
The exact method of removing the wine differs among Ashkenazi, Sephardic, and Mizrahi families.
Some use a finger.
Others pour small drops into a container.
Dayenu — דיינו
Dayenu is one of the most recognized songs of the Seder.
The word means “it would have been enough for us.”
The song lists the many blessings HaShem gave the Jewish people.
It begins with leaving Egypt and continues through later stages of redemption.
The message is gratitude.
We should not wait until everything in life is perfect before recognizing the blessings we have already received.
The Afikoman — אפיקומן
A piece of matzah is set aside during the Seder and later eaten as the Afikoman.
It is traditionally eaten near the end of the meal.
Many Ashkenazi families have a custom in which children hide or search for the Afikoman and receive a small reward.
Other communities do not follow this custom or use different traditions.
The Afikoman is connected with remembering the Korban Pesach.
Opening the Door for Eliyahu
Many families pour a special cup of wine known as Kos Eliyahu, the Cup of Elijah.
The door is opened during the Seder.
This is connected with hope for future redemption.
Eliyahu HaNavi is traditionally associated with announcing the coming of Mashiach.
Pesach therefore looks backward toward the Exodus from Egypt while also looking forward toward the final redemption.
“Next Year in Jerusalem”
The Seder traditionally concludes with:
לשנה הבאה בירושלים
L’shanah haba’ah b’Yerushalayim.
“Next year in Jerusalem.”
For generations, Jews said these words while scattered throughout the world.
The phrase expresses the central place of Jerusalem in Jewish hope.
Even today, including for Jews already living in Jerusalem, the words express hope for a fully redeemed Jerusalem and the rebuilding of the Beit HaMikdash.
Kitniyot — קטניות
One of the best known differences between Ashkenazi and many Sephardic and Mizrahi Pesach customs involves kitniyot.
Kitniyot includes foods such as rice, corn, beans, peas, lentils, and certain seeds.
Kitniyot is not chametz.
Traditional Ashkenazi communities generally avoid eating kitniyot during Pesach because of a long-established custom.
Many Sephardic and Mizrahi Jews do eat kitniyot.
However, this does not mean every Sephardic or Mizrahi community follows exactly the same rule.
Some families avoid certain types.
Others require rice and legumes to be carefully inspected to make sure no wheat or other chametz grains are mixed into them.
Family and community tradition matters.
Rice on Pesach
Rice is one of the clearest examples of the difference.
Most traditional Ashkenazi Jews do not eat rice on Pesach.
Many Sephardic and Mizrahi Jews do.
In communities where rice is permitted, there is often a custom of checking it very carefully before Pesach.
Some families examine rice several times to make sure no wheat kernels or other prohibited grains are mixed into it.
For many Persian, Iraqi, Syrian, and other Middle Eastern Jewish families, rice is an important part of Pesach meals.
Ashkenazi Pesach Customs
Ashkenazi families generally avoid chametz and kitniyot.
Many use hard matzah.
Horseradish is common for maror, often together with romaine lettuce.
Ashkenazi charoset commonly includes apples and nuts.
Gefilte fish, matzah ball soup, brisket, chicken, potatoes, and kugels may appear at holiday meals depending on family tradition.
Many Ashkenazi families use familiar melodies for Ma Nishtanah, Dayenu, Chad Gadya, and other Seder songs.
Among some Chasidic and other Ashkenazi communities, there is also a custom called gebrokts.
Gebrokts
Gebrokts refers to matzah that has come into contact with liquid after it has been baked.
Some Chasidic communities avoid eating wet matzah during the first seven days of Pesach because of a concern that a tiny amount of flour might not have been fully baked.
This means they may avoid matzah balls, matzah brei, or matzah mixed into liquids during most of Pesach.
This is a custom, not the general halachah for all Ashkenazi Jews.
Many Ashkenazi Jews do eat gebrokts.
Sephardic and Mizrahi communities generally do not follow this restriction.
Sephardic Pesach Customs
Sephardic Pesach traditions vary widely because Sephardic communities developed across Spain, Portugal, North Africa, Turkey, Greece, the Balkans, and other regions.
Many Sephardic Jews eat rice and other kitniyot.
Charoset may contain dates, figs, raisins, nuts, spices, or wine.
Romaine lettuce is commonly used as maror.
Olive oil often plays a larger role in cooking than it does in traditional Eastern European Pesach food.
The Haggadah may be read with Sephardic Hebrew pronunciation and distinctive melodies.
Some families also preserve Ladino songs or explanations.
Mizrahi Pesach Customs
Mizrahi Jewish communities developed rich Pesach traditions across Iraq, Iran, Syria, Yemen, Kurdistan, and other areas of the Middle East.
Many Mizrahi families eat rice and legumes according to their established customs.
The foods served may include rice dishes, lamb, chicken, vegetables, dates, nuts, and traditional sweets prepared without chametz.
The Haggadah may be read with melodies preserved for generations.
Iraqi, Persian, Syrian, Yemenite, and Kurdish traditions can sound and look very different from one another.
There is no single Mizrahi Pesach culture.
Persian Jewish Pesach Customs
Persian Jewish families often include rice as an important part of Pesach meals.
The rice is traditionally checked carefully before use.
One well-known Persian Seder custom involves lightly striking one another with green onions or scallions during the singing of Dayenu.
The custom is playful and is sometimes connected with remembering the experience of slavery.
Persian charoset may also contain a large mixture of fruits, nuts, spices, and wine or vinegar depending on family tradition.
Yemenite Pesach Customs
Yemenite Jewish traditions can differ significantly from both Ashkenazi and many Sephardic practices.
Some Yemenite Jews traditionally used soft matzah rather than the thin hard matzah familiar to many Western Jews.
The Seder may use distinctive Yemenite Hebrew pronunciation and melodies.
Traditional food may be simpler and based on locally available meat, vegetables, matzah, and spices.
Yemenite communities also preserve their own approaches to the Haggadah and ancient Jewish pronunciation.
Moroccan Pesach Customs
Moroccan Jewish families may have elaborate Seder tables and distinctive melodies.
Charoset may contain dates, nuts, wine, figs, or spices.
Some Moroccan families avoid certain kitniyot even though many Sephardic communities permit them.
This is another reminder that “Sephardic” does not mean that every family follows exactly the same customs.
Immediately after Pesach, Moroccan Jews traditionally celebrate Mimouna.
Mimouna
Mimouna is a Moroccan Jewish celebration held immediately after Pesach ends.
Families open their homes and serve sweets, pastries, fruits, and foods containing flour that were not eaten during Pesach.
One well-known food is mufleta, a thin pan-cooked bread or pancake often served with butter and honey.
Mimouna is associated with hospitality, blessing, friendship, and community.
The custom began among Moroccan Jews but has become widely recognized in Israel.
It is not part of the formal Pesach mitzvot, but it is an important cultural tradition.
Different Haggadah Traditions
An Ashkenazi Seder may sound very different from a Moroccan, Iraqi, Persian, Syrian, or Yemenite Seder.
The Hebrew may be pronounced differently.
The melodies may be different.
Some families read parts in Ladino, Arabic, Persian, Yiddish, English, or another language.
Some include special piyutim or family traditions.
But the central story remains the same.
HaShem brought Bnei Yisrael out of Egypt.
Different customs help each Jewish community tell that same story in its own voice.
The First Days of Pesach
In Israel, the first day of Pesach is Yom Tov.
Outside Israel, the first two days are observed as Yom Tov by traditional Orthodox communities.
Ordinary weekday work is prohibited.
As on other Yom Tov days, certain activities connected with food preparation are permitted under halachic rules that differ from Shabbat.
Festive meals, Kiddush, prayer, and Torah study are important parts of these days.
Chol HaMoed — חול המועד
The middle days of Pesach are called Chol HaMoed.
These are intermediate festival days.
They are not ordinary weekdays, but they also do not have all the restrictions of Yom Tov.
Many people work when necessary, although unnecessary work may be limited.
Families may use Chol HaMoed for outings, visiting relatives, Torah learning, and community activities.
Chametz remains completely prohibited throughout Chol HaMoed.
The Final Day or Days of Pesach
The final day of Pesach is also Yom Tov.
In Israel, the seventh day is the final day.
Outside Israel, the seventh and eighth days are observed as Yom Tov.
The seventh day is especially associated with the splitting of the sea.
Synagogue Torah readings reflect this event.
Yizkor
Outside Israel, Yizkor is generally recited on the eighth day of Pesach.
In Israel, it is recited on the seventh day.
Yizkor is the memorial prayer for deceased parents and other loved ones.
Many people also pledge tzedakah in their memory.
This brings the memory of previous generations into the holiday.
Pesach and the Beit HaMikdash
Pesach was one of the Shalosh Regalim.
During the time of the Beit HaMikdash, Jews traveled to Jerusalem.
The Korban Pesach was offered and eaten according to Torah law.
Today, we cannot perform the Korban Pesach because the Beit HaMikdash has not yet been rebuilt.
Several parts of the Seder remind us of the Temple service.
The zeroa on the Seder plate and the Afikoman are among those reminders.
Orthodox Jewish prayer continues to express hope for the rebuilding of the Beit HaMikdash.
Pesach and Children
Pesach places unusual importance on children asking questions.
The Seder is deliberately filled with unusual actions.
We dip foods.
We remove a Seder plate.
We eat matzah.
We recline.
We hide or set aside the Afikoman.
Children are supposed to notice.
The goal is to make them ask why.
Jewish education works best when someone is curious enough to want the answer.
Pesach and Jewish Identity
The Exodus is one of the foundations of Jewish identity.
Before Sinai, before the kingdoms of Israel, and before the Beit HaMikdash, HaShem took a group of slaves and formed them into a people.
Every generation is commanded to remember this.
The Haggadah teaches:
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים
B’chol dor vador chayav adam lir’ot et atzmo k’ilu hu yatza miMitzrayim.
“In every generation, a person is obligated to see himself as though he personally came out of Egypt.”
Pesach therefore asks us not merely to study history.
We are supposed to enter the story.
Pesach and Gratitude
The Seder repeatedly encourages gratitude.
HaShem heard the suffering of our ancestors.
He brought them out of slavery.
He protected them.
He gave them Torah.
He brought them toward Eretz Yisrael.
Dayenu teaches us to recognize each blessing rather than taking everything for granted.
Gratitude is an important part of serving HaShem.
Pesach and Helping Others
There is a traditional practice before Pesach called Maot Chittim or Kimcha D’Pischa.
Money or food is collected to help people who cannot afford matzah, wine, and other Pesach needs.
This reflects an important Jewish principle.
Freedom should not become a private celebration enjoyed only by people who can afford an expensive Seder.
A Jewish community should make sure others can participate.
Inviting someone who would otherwise be alone is also a meaningful way to observe Pesach.
Pesach for Someone New to Jewish Observance
Pesach can feel overwhelming to someone who has never observed it fully.
There are many laws.
There may be unfamiliar foods.
The Seder can last several hours.
The Haggadah may contain Hebrew that someone does not understand.
That should not make a person feel that Pesach is not for them.
Start by learning.
Attend a Seder.
Ask questions.
Eat matzah.
Listen to the story of the Exodus.
Learn what chametz means.
Help prepare one part of the meal.
Read a section of the Haggadah in English if the Hebrew is difficult.
You do not need to know everything before you belong at the table.
Different Traditions, One Exodus
An Ashkenazi Seder may include hard matzah, horseradish, and apple charoset.
A Persian Jewish family may serve rice and strike one another playfully with scallions during Dayenu.
A Yemenite family may use soft matzah.
A Moroccan family may sing melodies that have been passed down for generations.
The tables may look different.
The pronunciation may sound different.
The foods may come from completely different parts of the world.
But everyone says:
עבדים היינו
Avadim hayinu.
“We were slaves.”
And everyone remembers that HaShem brought us out.
That shared story is stronger than the differences in our customs.
A Tevel Zion Lesson From Pesach
Pesach begins with people who feel trapped.
They are surrounded by a powerful society and cannot see how their situation will ever change.
Then HaShem hears them.
That message can speak to people today in many different ways.
Someone may feel trapped by loneliness.
Someone may feel far from Jewish life.
Another person may want to learn but feel embarrassed because they do not know the prayers.
Someone may believe they are “not religious enough” to sit at an Orthodox Seder.
Pesach tells us that Jewish life begins with an invitation:
כל דכפין ייתי ויכל
Kol dichfin yeitei v’yeichol.
“Let all who are hungry come and eat.”
The Seder table is supposed to make room for people.
It is a place for questions.
It is a place for children and adults who do not yet know what to ask.
It is a place for Ashkenazi, Sephardic, and Mizrahi Jews who may follow different family traditions but share the same Jewish story.
Freedom is not only leaving something behind.
It is gaining the ability to move toward something better.
For a Jew, that means having the opportunity to move toward Torah, mitzvot, community, and HaShem.
Sometimes that journey begins with something very simple.
Sit at the table.
Ask why this night is different.
Listen to the story.
Eat a piece of matzah.
Meet another Jew.
Do one mitzvah.
Remember that our ancestors once believed there was no way out of Egypt.
Then HaShem opened the sea.
Pesach reminds us that a person should never assume that where they are today is where they must remain forever.
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