Black and white line drawings (with crosshatching for shadows) create frenetic visual images to match the panicked voice of the narrator, the oldest child at a family seder that has gone awry after the youngest child tossed the Afikomen (the half-matzah from the seder, spelled "afikoman" throughout) into what seems to be a black hole.
Our narrator reports that it's been missing for 6 months, and the seder can't end until it's found. The members of the family are aging - their hair grows longer, the main character's pregnant mother goes from 3 months pregnant to 9, and everyone is on their last nerve.
Luckily a goat comes along (a scapegoat) to lead our narrator into a time-tunnel, paved with doors to other seders in history - famous and ordinary, and nudges, coaxes, and head-butts the teen into their journey to retrieve the missing half of the matzah, that the goat has hidden somewhere.
Although the density of the images & text caused me to avoid continuing this book for days, it actually made more and more sense the "deeper" the two characters (goat & teen) traveled, and the puns started to make sense. It was cleverly didactic (obviously and also with some subtlety), and I would have LOVED it except for a few complaints that ultimately I could not overcome:
1. When they get to the deepest part of their journey, the main character (unnamed!) finally asks WHY do Jews repeat *this* story, and the answer that is offered - by characters from the 16th century, if I remember correctly??) points out the underlying theme of the story - being enslaved, and freeing oneself from bondage - as a metaphor that is worth considering for everyone today.
However, that doesn't answer the question of WHY this metaphor has been so narrowly interpreted (by many people who do seders) as to include Jews of the past and the individual Jews at the seder table pondering this. There is no mention made of the MANY modern Jews who extrapolate to apply the same principles to every human being, easily applying the God-given right to freedom from oppression to all humanity - and the modifier "MANY - BUT NOT ALL" is the source of so much tension, cruelty, and violence.
In fact, it is almost impossible for some Jews (myself included) to say the words of the Haggadah WITHOUT explicitly naming not only how people other than Jews have suffered oppression, but how RIGHT NOW many non-Jews are suffering at the hands of Jews, with the financial and political support of people claiming to do so on behalf of all Jews.
That is a pretty big flaw - and heartbreaking, since it is evident that the author and illustrator have put so much life-energy into presenting the Jewish seder as relevant and engaging to contemporary teens and young adults.
2. All the wiggly lines are JUST TOO MUCH for me! The text of the story is complex enough, and the dramatic tension already set to MAXIMUM with the main character's dismay, frustration, and admirable attempt to take on the burdens of his family, without the confusing, complicated, dense, tangled, pattern-rich b&w images. Why did the artist not use a grey wash rather than crosshatching, at least? I found it irksome on my eyes, making the effort of engaging with the layered concepts feel exhausting.
Still, it's definitely worth having in any library that includes Jewish families, which is probably every library. It will feel especially relevant to readers whose personal ba-mitzvah experiences are fresh in their minds - I'm guessing that Jewish readers ages 13 to 26(?) would be the ones most willing to delve into this tangled mess.