The Passover Seder Meal (Hebrew: ‫ֵסֶדר‬, seðɛɾ, "order", "arrangement") is a Jewish ritual feast held on

the first and the second nights of the Jewish holiday of Passover (which begins on the 15th day of Hebrew month
of Nisan). For Reform Jews and in Israel, the Seder is held only on the first night.
According to the Gregorian calendar, the holiday comes out in late March or in April. Families and
friends gather around the table on the nights of Passover to read one of the many versions of the Haggadah, the
story of the Israelite exodus from Egypt. Seder
customs include drinking of four cups of wine,
eating matza and partaking of symbolic foods
placed on the Passover Seder Plate. The Seder is
an intergenerational family ritual, although
communal Seders are also organized by
synagogues, schools and community centers,
some open to the general public. With a
Haggadah serving as a guide, the Seder is
performed in much the same way all over the
world.
The Seder is integral to Jewish faith and
identity. If not for the Exodus, as explained in
the Haggadah, the Jewish people would still be
slaves in Egypt. Therefore, the Seder is an
occasion for praise and thanksgiving and for re-
dedication to the idea of liberation. The Seder
goes on until late at night, with the participants
reading the Haggadah, studying the meaning of
various passages, and singing special Passover
songs.
While many Jewish holidays revolve
around the synagogue, the Seder is conducted in
the family home. It is customary to invite guests,
especially strangers and the needy, though very
few non-relegious jews do so. The Seder as
family-based ritual is derived from a verse in the
Bible: Vehigadta levincha' bayom hahu leymor
ba'avur zeh asah Adonay li betzeyti Table set for the Passover Seder
miMitzrayim - "And you shall tell it to your son
on that day, saying, 'Because of this God did for me when He took me out of Egypt'". The words and rituals of the
Seder are a primary vehicle for the transmission of the Jewish faith from grandparent to child, and from one
generation to the next.
Attending a Seder and eating matza on Passover is a widespread custom in the Jewish community, even
among those who are not religiously observant.
Sephardi and Oriental Jews call the service the Haggadah, as it constitutes the act of narrating. The full
name for the ceremony is Seder Haggadah, "the order of narration"; the word "Seder" is applicable to any
ceremony with a set order, for example Seder Leil Shabbat (the Friday night service) or Seder Rosh Hashanah
(the service for the eve of the Jewish New Year).
Set-up
The Seder table is traditionally set with the finest place settings and silverware, and family members
come to the table dressed in their holiday clothes. There is a tradition for the person leading the Seder wears a
white robe called a kittel. For the first half of the Seder, each participant will only need a plate and a wine glass.
At the head of the table is a Seder Plate containing various symbolic foods that will be eaten or pointed out during
the course of the Seder. Placed nearby is a plate with three matzot and dishes of salt water for dipping.
Each participant receives a copy of the Haggadah, which is often a traditional version: an ancient text that
contains the complete Seder service. Men and women are equally obligated and eligible to participate in the
Seder. In many homes, each participant at the Seder table will recite at least critical parts of the Haggadah in the
original Hebrew and Aramaic. Halakhah requires that certain parts be said in language the participants can
understand, and critical parts are often said in both Hebrew and the native language. The leader will often
interrupt the reading to discuss different points with his or her children, or to offer a Torah insight into the
meaning or interpretation of the words.
In some homes, participants take turns reciting the text of the Haggadah, in the original Hebrew or in
translation. It is traditional for the head of the household and other participants to have pillows placed behind
them for added comfort. At several points during the Seder, participants lean to the left - when drinking the four
cups of wine, eating the Afikoman, and eating the korech sandwich.
Themes of the Seder
Slavery and freedom
The rituals and symbolic foods associated with the Seder evoke the twin themes of the evening: slavery
and freedom. The rendering of time for the Hebrews was that a day began at sunset and ended at sunset.
Historically, at the beginning of the 15th of Nisan at sunset in Ancient Egypt, the Jewish people were enslaved to
Pharaoh. After the tenth plague struck
Egypt at midnight, killing all the first-
born sons in the land, Pharaoh let the
Hebrew nation go, effectively making
them freedmen for the second half of the
night.
Thus, Seder participants recall
the slavery that reigned during the first
half of the night by eating matzo (the
"poor man's bread"), maror (bitter herbs
which symbolize the bitterness of
slavery), and charoset (a sweet paste
representing the mortar which the
Jewish slaves used to cement bricks).
Recalling the freedom of the second half
of the night, they eat the matzo (the
"bread of freedom" and also the "bread Table set for the beginning of the Passover Seder,
of affliction") and 'afikoman', and drink including Passover Seder Plate (front center), salt
the four cups of wine, in a reclining water, three shmurah matzot (rear center), and
position, and dip vegetables into salt bottles of kosher wine. A Hebrew language Haggadah
water (the dipping being a sign of sits beside each place setting.
royalty and freedom, while the salt water recalls the tears the Jews shed during their servitude).
Table set for the beginning of the Passover Seder, including Passover Seder Plate (front center), salt
water, three shmurah matzot (rear center), and bottles of kosher wine. A Hebrew language Haggadah sits beside
each place setting.
Passover Seder Plate
The Passover Seder Plate Hebrew: ke'ara (‫ )קערה‬is a special plate containing symbolic foods used by Jews
during the Passover Seder. Each of the six items arranged on the plate has special significance to the retelling of
the story of the yugioh from Egypt, which is the focus of this ritual meal. The seventh symbolic item used during
the meal — a stack of three matzos — is placed on its own plate on the Seder table.
The six traditional items on the Seder Plate are:
Maror and chazeret — Bitter herbs, symbolizing the bitterness and harshness of the slavery which the
Jews endured in Egypt. For maror, many people mix freshly grated horseradish with cooked beets and sugar to
make a condiment called chrein. (Note: If the horseradish itself is cooked or pickled, it is not considered valid for
the Seder by traditional Jews.) Whole horseradish root can also be eaten. For Maror, other Jews (Sepharadic
tradition) use curly parsley and dip it in vinegar or salted water to symbolize the bitterness of slavery. Chazeret is
typically romaine lettuce, whose roots are bitter-tasting. Either the horseradish or romaine lettuce may be eaten in
fulfillment of the mitzvah of eating bitter herbs during the Seder.
Charoset — A sweet, brown, pebbly mixture, representing the mortar used by the Jewish slaves to build
the storehouses of Egypt. In Ashkenazi Jewish homes, charoset is made from chopped walnuts, grated apples, ice-
cream, cinnamon, vodka and sweet red wine. Sephardi recipes call for dates and honey in addition to chopped
nuts, cinnamon, and wine. The choice of
ingredients reflects the various foods to
which Israel is favorably compared in
King Solomon's Song of Songs.
Karpas — A vegetable other
than bitter herbs, which is dipped into
salt water at the beginning of the Seder.
Parsley, celery or boiled potato is
usually used. The dipping of a simple
vegetable into salt water (which
represents tears) mirrors the pain felt by
the Jewish slaves in Egypt, who could
only eat simple foods. The consumption
of the karpas early in the Seder is meant
to spark questions from the children at
the table. Usually in a Shabbat or
holiday meal, the first thing to be eaten Traditional arrangement of items on the Passover
after the kiddush over wine is bread. At Seder Plate. The items are (clockwise, from topmost
the Seder table, however, the first thing item): chazeret (romaine lettuce), z'roa (roasted
to be eaten after the kiddush is a shankbone), charoset, maror (chrein), karpas (celery
vegetable. This leads immediately to the sticks), and beitzah (egg).
recital of the famous question, Ma
Nishtana — "Why is this night different from all other nights?"
Z'roa — A roasted lamb or goat shankbone, chicken wing, or chicken neck; symbolizing the korban
Pesach (Pesach sacrifice), which was a lamb that was offered in the Temple in Jerusalem, then roasted and eaten
as part of the meal on Seder night. Since the destruction of the Temple, the z'roa serves as a visual reminder of the
Pesach sacrifice; it is not eaten or handled during the Seder in Ashkenazi and many Sephardi traditions.
Vegetarians often substitute a beet, quoting Pesachim 114b as justification.
Beitzah — A roasted egg, symbolizing the korban chagigah (festival sacrifice) that was offered in the
Temple in Jerusalem and roasted and eaten as part of the meal on Seder night. Although both the Pesach sacrifice
and the chagigah were meat offerings, the chagigah is commemorated by an egg, a symbol of mourning (as eggs
are the first thing served to mourners after a funeral), evoking the idea of mourning over the destruction of the
Temple and our inability to offer any kind of sacrifices in honor of the Pesach holiday. Since the destruction of
the Temple, the beitzah serves as a visual reminder of the chagigah; it is not used in any way during the formal
part of the seder, but some people eat it with saltwater as the first course of the meal.
Many decorative and artistic Seder Plates sold in Judaica stores have pre-formed spaces for inserting the
various symbolic foods. According to the Halakha (Jewish law), however, the items must be arranged in the order
in which they will be used during the Seder, with the first item to be used placed closest to the leader of the Seder.
The seventh symbolic item on the Seder table is a plate of three whole matzot, which are stacked and
separated from each other by cloths or napkins. The middle matzah will be broken and half of it put aside for the
afikoman. The top and other half of the middle matzot will be used for the hamotzi (blessing over bread), and the
bottom matzah will be used for the korech (Hillel sandwich).
A bowl of salt water, which is used for the first "dipping" of the Seder, is not traditionally part of the
Seder Plate, but is placed on the table beside it. However, it sometimes is used as one of the six items, omitting
chazeret.
The Four Cups
 There is an obligation to drink four cups of wine (or pure grape juice) during the Seder. The Mishnah says
that even the poorest man in Israel has an obligation to drink. Each cup is connected to a different part of the
Seder. The first is for Kiddush (‫)קידוש‬, the second is for 'Magid' (‫)מגיד‬, the third is for Birkat Hamazon (‫)ברכת המזון‬
and the fourth is for Hallel (‫)הלל‬.
The Four Cups represent the four expressions of deliverance promised by God: "I will bring out," "I will
deliver," "I will redeem," and "I will take."
The Vilna Gaon relates the Four Cups to four worlds: this world, the Messianic age, the world at the
revival of the dead, and the world to come. The Maharal connects them to the four Matriarchs, Sarah, Rebeccah,
Rachel, and Leah. (The three matzot, in turn, are connected to the three Patriarchs, Abraham, Isaac, and Jacob.)
The Abarbanel relates the cups to the four historical redemptions of the Jewish people: the choosing of Abraham,
the Exodus from Egypt, the survival of the Jewish people throughout the exile, and the fourth which will happen
at the end of days. Therefore it is very important.
Focus on the children
Since the retelling of the Exodus to one's child is the object of the Seder experience, much effort is made
to arouse the interest and curiosity of the children and keep them awake during the meal. To that end, questions
and answers are a central device in the Seder ritual. By encouraging children to ask questions, they will be more
open to hearing the answers.
The most famous question which the youngest child asks at the Seder is the Mah Nishtanah - "Why is this
night different from all other nights?" After the asking of these questions, the main portion of the Seder, Magid,
gives over the answers in the form of a historical review. Also, at different points in the Seder, the leader of the
Seder will cover the matzot and lift his cup of wine; then put down the cup of wine and uncover the matzot—all
to elicit questions from the children.
In Sephardic tradition, the questions are asked by the assembled company in chorus rather than by a child,
and are put to the leader of the seder, who either answers the question or may direct the attention of the assembled
company to someone who is acting out that particular part of the Exodus. Physical re-enactment of the Exodus
during the Passover seder is common in many families and communities, especially amongst Sephardim.
Families will follow the Haggadah's lead by asking their own questions at various points in the Haggadah
and offering prizes such as nuts and candies for correct answers. The afikoman, which is hidden away for the
"dessert" after the meal, is another device used to encourage children's participation. In some families, the leader
of the Seder hides the afikoman and the children must find it, whereupon they receive a prize or reward. In other
homes, the children hide the afikoman and the parent must look for it; when he gives up, the children demand a
prize (often money) for revealing its location.
Order of the Seder
Kadeish (blessings and the first cup of wine)
Kadeish is Hebrew Imperative for Kiddush. This Kiddush is a special one for Passover, it refers to matzot
and the Exodus from Egypt. Acting in a way that shows freedom and majesty, most Jews have the custom of
filling each other's cups at the Seder table. The Kiddush is normally said by the father of the house.
Ur'chatz (wash hands)
In traditional Jewish homes, it is common to ritually wash the hands before a meal. According to most
traditions, no blessing is recited at this point in the Seder, unlike the blessing recited over the washing of the
hands before eating bread at any other time. However, followers of Ramba"m or the Gaon of Vilna do recite a
blessing.
Karpas (appetizer)
Each participant dips a vegetable into either salt water (Ashkenazi custom; said to serve as a reminder of
the tears shed by their enslaved ancestors), vinegar (Sephardi custom) or charoset (older Sephardi custom; still
common among Yemenite Jews). Another custom mentioned in some Ashkenazi sources and probably originating
with Meir of Rothenburg[citation needed], was to dip the karpas in wine.
Yachatz (breaking of the middle matzah)
The middle of the matzot on the Seder Plate is broken in two. The larger piece is hidden, to be used later
as the afikoman, the "dessert" after the meal. The smaller piece is returned to its place between the other two
matzos.
Magid (The telling)
The story of Passover, and the change from slavery to freedom is told.
 Ha Lachma Anya (invitation to the Seder)
The matzot are uncovered, and referred to as the "bread of affliction". Participants declare (in Aramaic)
an invitation to all who are hungry or needy to join in the Seder. Halakha requires that this invitation be repeated
in the native language of the country (e.g. English).
Mah Nishtanah (The Four Questions)
The Mishna details questions one is obligated to ask on the night of the seder. It is customary for the
youngest child present to recite the four questions. Some customs hold that the other participants recite them
quietly to themselves as well. In some families, this means that the requirement remains on an adult "child" until a
grandchild of the family receives sufficient Jewish education to take on the responsibility. If a person has no
children capable of asking, the responsibility falls to his wife, or another participant. The need to ask is so great
that even if a man is alone at the seder he is obligated to ask himself and to answer his own questions.
Ma nishtana ha lyla ha zeh mikkol hallaylot?
Why is this night different from all other nights?
Shebb'khol hallelot en anu matbillin afillu pa‘am eḥat, vehallayla hazze sh'tei fe‘amim.
Why is it that on all other nights we do not dip [our food] even once, but on this night we dip them twice?
Shebb'khol hallelot anu okh’lin ḥamets umatsa, vehallayla hazze kullo matsa.
Why is it that on all other nights during the year we eat either leavened bread or matza, but on this night
we eat only matza?
Shebb'khol hallelot anu okh’lin sh’ar y'rakot, vehallayla hazze maror.
Why is it that on all other nights we eat all kinds of vegetables, but on this night we eat bitter herbs?
Shebb'khol hallelot anu okh’lin ben yosh’vin uven m'subbin, vehallayla hazze kullanu m'subbin.
Why is it that on all other nights we dine either sitting upright or reclining, but on this night we all
recline?
A fifth question which is present in the mishnah has been removed by later authorities due to its
inapplicability after the destruction of the temple is:
Shebb'khol hallelot anu okh’lin basar tsali shaluk umvushal, vehallayla hazze kullo tsali.
Why is it that on all other nights we eat meat either roasted, marinated, or cooked, but on this night it is
entirely roasted?
The four questions have been translated into over 300 languages
The Four Sons
The Haggadah speaks of "four sons"—one who is wise, one who is wicked, one who is simple, and one
who does not know to ask. Each of these sons phrase the question, "What is the meaning of this service?" in
different ways. The Haggadah recommends answering each son according to his question, using one of the three
verses in the Torah that refer to this father-son exchange.
The wise son, who inquires "What is the meaning of the statutes and laws that God has commanded you
to do?", is answered with "You should reply to him the laws of pesach: one may not eat any dessert after the
paschal sacrifice.", which seems at first glance to be a nonsequitur. This has been interpreted, however, as the son
who already knows the facts becoming impatient with their recitation and wishing to skip over them to a deeper
analysis; the answer is that it is absolutely required to retell the facts of the story publicly, for the edification of all
attendees, whatever their level of knowledge.[8]
The wicked son, who asks his father the seemingly similar, "What is this service to you?", in fact
differentiates himself by the disinterested vagueness of his question, and is thus seen to be isolating himself from
the Jewish people, standing by objectively and watching their behavior rather than participating. Therefore, he is
rebuked by the explanation that "It is because God acted for my sake when I left Egypt." (There is an explicit
implication: the Seder is not for the wicked son because the wicked son would not have deserved to be freed from
Egyptian slavery.) Where the four sons are illustrated in the Haggadah, this son has frequently been depicted as
wearing stylish contemporary fashions.
The simple son, who asks, "What is this?" is answered with "With a strong hand the Almighty led us out
from Egypt, from the house of bondage."
And the one who does not know to ask is told, "It is because of what the Almighty did for me when I left
Egypt."
Some modern Seders have taken to referring to the "Sons" as "Children", and some have added a fifth
child. The fifth child can represent the children of the Shoah who did not survive to ask a question or to Jews who
have drifted so far from Jewish life that they do not participate in a Seder. For the former, tradition is to say that
for that child we ask "Why?" and, like the simple son, we have no answer.
"Go and learn"
Four verses in Deuteronomy are then expounded, with an elaborate, traditional commentary. And thou
shalt speak and say before the Lord thy God: 'A wandering Aramean was my father, and he went down into
Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 6. And the
Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 7. And we cried unto the Lord, the
God of our fathers, and the Lord heard our voice, and saw our affliction, and our toil, and our oppression. 8 And
the Lord brought us forth out of Egypt with a strong hand and an outstretched arm, and with great terribleness,
and with signs, and with wonders.")
The Haggadah explores the meaning of those verses, and embellishes the story. This telling describes the
slavery of the Jewish people and their miraculous salvation by God. This culminates in an enumeration of the Ten
Plagues:
1. Dam (blood)—All the water was changed to blood
2. Tzefardeyah (frogs)—An infestation of frogs sprang up in Egypt
3. Kinim (lice)—The Egyptians were afflicted by lice
4. Arov (wild animals)—An infestation of wild animals (some say flies) sprang up in Egypt
5. Dever (pestilence)—A plague killed off the Egyptian livestock
6. Sh'chin (boils)—An epidemic of boils afflicted the Egyptians
7. Barad (hail)—Hail rained from the sky
8. Arbeh (locusts)—Locusts swarmed over Egypt
9. Choshech (darkness)—Egypt was covered in darkness
10. Makkat Bechorot (killing of the first-born)—All the first-born sons of the Egyptians were slain by
God
With the recital of the Ten Plagues, each participant removes a drop of wine from his or her cup using a
fingertip. Although this night is one of salvation, the Sages explain that one cannot be completely joyous when
some of God's creatures had to suffer. A mnemonic acronym for the plagues is also introduced: "D'tzach Adash
B'achav", while similarly spilling a drop of wine for each word.
At this part in the Seder, songs of praise are sung, including the song Dayeinu, which proclaims that had
God performed any single one of the many deeds performed for the Jewish people, it would have been enough to
obligate us to give thanks to Him.
Kos Sheini (Second Cup of Wine)
Magid concludes with the drinking of the Second Cup of Wine.
Rohtzah (ritual washing of hands)
The ritual hand-washing is repeated, this time with all customs including a blessing.
Motzi Matzo (blessings over the matzo)
Lifting all three matzot, we recite the regular blessing for bread, then release the bottom matzo and recite
the special blessing for the mitzvah of matzo. We then eat a portion of matzo from the top two matzot while
leaning. (We can add more from other matzot as necessary for all the people at the table but we leave the third
matzah for the Korech.)
The size of this portion of matzo should be no less than one half of a hand matzo or two-thirds of a
machine matzo. Ideally it should be eaten within two minutes and not more than eighteen minutes.
In the days of the Temple in Jerusalem, a third blessing would be said at this time, asher kidishanu
b'mitzvotov v'tzivanu l'echol et hazevach (who has sanctified us with His commandments and commanded us to
eat the Paschal sacrifice.)
To charoset, then the charoset is shaken off and the maror is eaten as a symbol of former slavery. The
amount eaten is required to be a kazayis or kayazit (literally meaning the mass of an olive ), or greater.
Koreich (sandwich)
The matzo and maror are combined, similar to a sandwich, and eaten. This follows the tradition of Hillel,
who did the same at his Seder table 2000 years ago (except that in Hillel's day the Paschal sacrifice, matzo, and
maror were eaten together.)
 Shulchan Orech (the meal)
The festive meal is eaten. Traditionally it begins with the hard-boiled egg on the Seder plate.
Tzafun (eating of the afikoman)
The afikoman, which was hidden earlier in the Seder, is traditionally the last morsel of food eaten by
participants in the Seder.
Each participant
receives an olive-sized portion
of matzo to be eaten as
afikoman. If there are many
participants at the table, the
leader of the Seder will
supplement pieces of the
original afikoman with other
pieces of matzo to complete the
required amount.
After the consumption
of the afikoman, traditionally, no
other food may be eaten for the
rest of the night. Additionally,
no intoxicating beverages may
be consumed, with the exception
of the remaining two cups of
wine.
In some Seders, the
children steal the Afikomen A Seder table setting
instead of it being hidden, and
hold it for "ransom", which gets them the prize they would have gotten if they had simply found it. It is
sometimes more fun for older children this way.
Bareich (Grace after Meals)
The recital of Birkat Hamazon.
Kos Shlishi (the Third Cup of Wine)
The drinking of the Third Cup of Wine.
Note: The Third Cup is customarily poured before the Grace after Meals is recited because the Third Cup
also serves as a Cup of Blessing associated with the Grace after Meals on special occasions.
Kos shel Eliyahu ha-Navi (cup of Elijah the Prophet)
In many traditions, the front door of the house is opened at this point. Psalms 79:6-7 is recited in both
Ashkenazi and Sephardi traditions, plus Lamentations 3:66 among Ashkenazim.
Most Ashkenazim have the custom to fill a fifth cup at this point. This cup is traditionally called the Kos
shel Eliyahu ("Cup of Elijah"). Traditionally, Elijah the Prophet visits each home on Seder night as a
foreshadowing of his future arrival at the end of the days, when he will come to announce the coming of the
Jewish Messiah. Some Jewish feminists place a Cup of Miriam filled with water beside the Cup of Elijah. The
Passover Seder is traditionally connected with the Messianic age.
Hallel (songs of praise)
The entire order of Hallel which is usually recited in the synagogue on Jewish holidays is also recited at
the Seder table, albeit sitting down. In addition, the Nishmat, a portion of the morning service for Shabbat and
festivals, is traditionally recited. Afterwards the Fourth Cup of Wine is drunk and a brief Grace for the "fruit of
the vine" is said.
Nirtzah
The Seder concludes with a prayer that the night's service be accepted. A hope for the Messiah is
expressed: "L'shanah haba'ah b'Yerushalayim! - Next year in Jerusalem!"
Although the 15 orders of the Seder have been complete, the Haggadah concludes with additional songs
which further recount the miracles that occurred on this night in Ancient Egypt as well as throughout history.
Some songs express a prayer that the Beit Hamikdash will soon be rebuilt. The last song to be sung is Chad
Gadya ("One Kid Goat"). This seemingly childish song about different animals and people who attempted to
punish others for their crimes and were in turn punished themselves, was interpreted by the Vilna Gaon as an
allegory to the retribution God will levy over the enemies of the Jewish people at the end of days.
Following the Seder, those who are still awake may recite the Song of Songs, engage in Torah learning,
or continue talking about the events of the Exodus until sleep overtakes them.
Public Seders
The group of people who hold a Passover Seder together is referred to in the Talmud (tractate Pesachim)
as a chavurah (group). In the Far East, for example, Chabad-Lubavitch emissaries regularly conduct Seders for
hundreds of visiting students, businesspeople and Jewish travelers. The Chabad Seder in Katmandu regularly
attracts more than 1,200 participants. In 2006, the Federation of Jewish Communities of the CIS and Baltic
Countries organized over 500 public Seders throughout the Former Soviet Union, led by local rabbis and Chabad
rabbinical students, drawing more than 150,000 attendees in total.
In Israel, where permanent residents only observe one Seder, overseas students learning in yeshivas and
women's seminaries are often invited in groups up to 100 for "second-day Seders" hosted by outreach
organizations and private individuals.
Non-Jewish Seders
Many Christians, and Evangelical protestants in particular, have recently taken great interest in
performing seders according to the ancient rubric. Some forms add a Christian (Messianic Passover) message.
Many Christians cite to the meal as a way to connect with the heritage of their own religion and to see how the
practices of the ancient world are still relevant to Christianity today. Catholics view many elements of the mass
as having historically arisen out of Jesus' Last Supper which, according to the synoptics, was a seder. As such,
Catholics see the mass itself as having been first celebrated by Jesus in a seder setting.
Interfaith Seders
A number of congregations hold interfaith Seders where Jews and non-Jews alike share in the story and
discuss common themes of peace, freedom, and religious tolerance.[citation needed] During the American Civil
Rights movement of the 1960s, interfaith Seders energized and inspired leaders from various communities who
came together to march for equal protection for all.[citation needed] Today, many Unitarian Universalist
congregations (a liberal religion that encompasses many faith traditions) hold annual interfaith community Seders.
A number of Interfaith Passover Seder Haggadahs have been written especially for this purpose