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"body": "<p><strong><u>Lighting of the Candles</u></strong></p>\n\n<p><strong>Leader:</strong></p>\n\n<p>The first Pesach was celebrated 3,000 years ago when the people of Israel liberated themselves from the oppression of the Egyptian slave masters and began their march to freedom. We honor all people have struggled or are struggling for freedom as we share the aspirations of our liberated ancestors.</p>\n\n<p>For it is said: Every person, in every generation, must regard him or herself as having been personally freed from bondage in Mitzraim, the biblical land of Egypt.</p>\n\n<p>This week, Jews all over the country and the world and observing Pesach at their own Seders. Our Haggadah has retained the basic order, but has adapted much of the content. This follows in a long tradition.</p>\n\n<p>For it is said: Whoever enlarges upon the telling of the exodus from Egypt, those persons are praiseworthy.</p>\n\n<p>Please join in these blessings as we light the holiday candles.</p>\n\n<p><strong>Together:</strong></p>\n\n<p><strong>.בָרוְ אַתָּה יְיָ אֱלהֵינו מֶלְֶ הָעולָם, אֲשֶׁר קדּשָנו בְמִצְותָיו וְצִוָּנו לְהַדלִיק נֵר שֶל (שַבָת וְשֶל) יֹום טו</strong></p>\n\n<p>Ba-ruch a-tah A-do-nai E-lo-hei-nu me-lech ha-o-lam a-sher kid-e-sha-nu be-mitz-vo-tav ve-tzi-va-nu le-had-lik ner shel [Sha-bat ve-shel] yom tov.</p>\n\n<p> <em>Blessed is the spirit of freedom in whose honor we kindle the lights of this holiday, Passover, the season of Freedom.</em> </p>\n\n<p><strong>.בָרוְ אַתָּה יְיָ אֱלהֵינו מֶלְֶ הָעולָם, שֶׁהֶחֱיָנו וְקיְּמָנו וְהִגִיעָנו לַזְמַן הַזֶה</strong></p>\n\n<p>Ba-ruch a-tah A-do-nai E-lo-hei-nu me-lech ha-o-lam she-he-che-ya-nu ve-ki-ye-ma-nu ve-hi-gi-ya-nu la-za-man ha-zeh.</p>\n\n<p> <em>Blessed is the force of life that brings us to this years spring, to this renewal of our quest for freedom.</em> </p>\n\n<p>Sing Shehechianu.</p>\n",
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"covertext": "(We dip parsley, celery, or lettuce in saltwater and recite the prayer) Together: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ ה...",
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"body": "<p><strong>(</strong>We dip parsley, celery, or lettuce in saltwater and recite the prayer)</p>\n\n<p><strong>Together:</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p><strong>Blessed are You, Lord Our God, King of the Universe, who creates the fruit of the earth.</strong></p>\n\n<p><strong>Participant: </strong>Yet, each sprig that breaks through the soil to turn green beneath the sun, there are so many that remain hidden in the darkness, and hostile lands, and a place of homelessness and hunger. Rejoice that there are so many places where the world is green; we mourn all the places where it is not.</p>\n\n\n\n<p><strong>Participant: </strong>And so we wash the greens in the saltwater of all the tears that flow in those places, and the salt water of the sea you split. As a reminder that one day, tears should only flow in joy.</p>\n\n\n\n<p><strong>Participant: </strong>As You brought Israel forth from the dark and narrow places of Mitzrayim, every spring You bring forth green shoots of life from the dark earth. To hold a loft a sprig of new life is hell a loft a people blessed with a new life- Israelites sprouted from Mitzrayim, refuseniks from the Soviet Union, Beta Yisrael from Ethiopia.</p>\n",
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"body": "<p>Leader: <strong>The Passover Seder Plate </strong>is the centerpiece of the Passover meal and is the heart of the Passover Seder. The foods that are placed on the Seder Plate are integral to the telling of the Passover story. There are eight different foods on the plate and each serving a purpose in the retelling in the story of the Exodus..</p>\n\n<p>MATZAH</p>\n\n<p>Leader:Why matzah? Why do we eat unleavened bread? (holding up matzah)</p>\n\n<p><strong>Participant:</strong> <em> Matzah </em> is one of the most iconic elements of Passover. During the Exodus from Egypt, the Jews fled so quickly that there was no time to waste waiting for bread to rise. Instead, they ate unleavened matzah in their desperate escape from slavery. What was once an act of necessity is now celebrated in triumphant, everlasting joy. Jews choose to eat matzah in honor of their ancestors, and to celebrate their freedom. This special bread is included on the Seder plate, or next to it.</p>\n\n<p>BITTER HERBS</p>\n\n<p>Leader: Why maror? Why do we eat these bitter herbs? (pointing to maror)</p>\n\n<p><strong>Particpant:</strong> <em> Maror</em> <em> </em> are bitter herbs, such as endives or horseradish, which are eaten to remind us of how the Egyptians made the lives of our forefathers bitter. As it is written in the Bible: \"And they embittered their lives with hard labor, with mortar and bricks with all sorts pf work in the field, with all the tasks ruthlessly imposed upon them.\"</p>\n\n<p>CHAROSET</p>\n\n<p>Leader: Why charoset? Why do we eat this sweet mixture? (pointing to charoset)</p>\n\n<p><strong>Participant:</strong> <em> Charoset </em> is a sweet-tasting mixture of apples, cinnamon, wine, and nuts. Charoset is symbolic of the mortar that the Jewish slaves used when being forced to build Egyptian storehouses.</p>\n\n<p>KARPAS</p>\n\n<p>Leader:Why karpas? Why do we eat these vegetables? (pointing to karpas)</p>\n\n<p><strong>Participant</strong> <em>: Karpas </em> is a vegetable, often celery or potatoes, which is dipped into salted water or vinegar. The plain, bitter taste of this food also reinforces the brutal life of the Jewish slaves, which was frought with scarcity and pain. The participants at the Passover Seder meal taste the pain of their ancestors. The vegetable serves a secondary purpose - the promise that spring is on its way. Like many of the elements of the Passover dinner, the dual nature of the dish both reminds us of the past struggles of our ancestors, and celebrates their successful journey to freedom. The salt water we dip it in is to remind us of the tears that the slaves had while they were forced to work.</p>\n\n<p><strong>PESACH</strong></p>\n\n<p>Leader:Why pesach? Why did our forefathers eat the Passover lamb in the days of the Holy Temple? (pointing to pesach)</p>\n\n<p><strong>Participant</strong> <em>:</em> They ate is so as to remember that God, blessed be He, passed over the houses of our ancestor in Egypt. As it is written in the Bible: \"And you shall say it is the Passover sacrifice for God who passed over the houses of the Children of Israel in Egypt, when He killed the Egyptians and spared our houses. And the people bowed their heads in worship.\"</p>\n\n<p>BEITZAH</p>\n\n<p>Leader:Why beitzah? Why do have this roasted egg? (pointing to roasted egg)</p>\n\n<p> <em>Participant: Beitzah </em> is and egg, which symbolic the Spring, renewal, and rejuvenation.</p>\n\n<p>AN ORANGE - A NEW ADDITION TO THE PASSOVER SEDER PLATE</p>\n\n<p>Leader: Why do have this orange? (pointing to the orange)</p>\n\n<p>Participant:The origin of the orange comes from an interesting, though unverified story, that the orange earned its way onto the Seder plate after a stuffy rabbi said, \"A woman belongs on the bimah like an orange belongs on the Seder plate!\"</p>\n\n<p>The symbolic foods of the Passover Seder Plate each have an interesting and layered meaning. They come together to create an atmosphere which reflects upon, sympathizes, and celebrates the tragedies and triumphs of our Jewish ancestors and the Exodus from Egypt.</p>\n\n<p>OLIVES- A NEW ADDITION TO THE PASSOVER SEDER PLATE</p>\n\n<p>Leader: Why do have these olives? (pointing to the olives)</p>\n\n<p>Participant: These olives represent the hope and possibility of peace in the Middle East and world wide.</p>\n",
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"covertext": "Maror Participant: Having said Motzi, we continue our meal. The strange appetizer awaits us: maror, the bitter vege...",
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"body": "<p><strong> <em><u>Maror</u></em> </strong></p>\n\n<p><strong>Participant:</strong></p>\n\n<p>Having said <em>Motzi</em>, we continue our meal. The strange appetizer awaits us: <em>maror</em>, the bitter vegetable, a sharp reminder that the <em>matzah </em> of freedom often needs roots of bitterness from which to sprout.</p>\n\n<p>Many of us here have personally known the bitterness of pain, of disappointment, of loss. If we have been fortunate, we have learned from our pain, matured through our disappointment, compensated for our loss through a new awareness of our own strength. Bitterness we have learned, can be transformed into a blessing – and that is why we offer a blessing when we eat the bitter herb.</p>\n\n<p>Thank you, God, for the understanding and compassion that can be released when eat the fruit of bitterness.</p>\n",
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"body": "<p>Leader: Searching and finding the matzah is a symbol of a child growing up. It is tradition for the children to search for and find the afikomen, and when they do, they are given a reward by the adults. The act of leaving the table and searching for the matzah represents the Israelites coming out of Egypt, and the finding of the afikomen represents giving of the Torah at Mount Sinai.</p>\n\n<p>Searching for the afikomen is also a very spiritual part of the seder. In contrast with the strict order of the preparation and dinner, we can go and search for the afikomen without any rules or regulations.This resembles the inner search for meaning that is a key part of growing up. As times change, it is important for us to get a grasp on different events and problems that come.</p>\n",
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"body": "<p><strong>Participant:</strong>Passover is a holiday with many different themes. This breadensures that no two seders will ever be exactly alike and encourages each of us to engage equally, whether this is the first or hundredth seder you’ve attended. It also challenges each of us to connect to the seder on a personal, individual level. The themes offered are just a sampling, what other themes are you drawn to?</p>\n\n<p><strong>Participant:</strong><u>Redemption</u>: In the Exodus story, the Jews were redeemed physically from slavery. While Pesach is \"z'man heyruteinu,\" the season of our freedom, it is also a festival that speaks of spiritual redemption. Jews were freed from mental as well as physical slavery. It was as a physically and spiritually free people that the Jewish nation prepared to receive the Torah on Mt. Sinai. The seder also includes many allusions to a future messianic redemption. One of the clearest symbols is the Cup of Elijah placed on every seder table. Contained within the salvation from Egypt are the seeds of future redemption, as the Torah states, \"This same night is a night of watching unto the Lord for all the children of Israel throughout their generations\" (Exodus 12:42).</p>\n\n<p><strong>Participant:</strong><u>Creation</u>: Passover is known by several names in Hebrew, including Chag HaAviv, holiday of the spring. Pesach celebrates spring, rebirth, and renewal, symbolized by the green “ <em>karpas</em> ” and the egg on the seder plate. It is also a time of “beginning,” as exemplified by the first grain harvest and the birth of Israel as a nation. Also, Nissan, this Hebrew month, was traditionally seen as the first month of the Jewish year.</p>\n\n<p><strong>Participant:</strong><u>Education</u>: Four different times in the Torah, the Jews are commanded to repeat the story of the Passover (Exodus 12:26, 13:8, 14; Deuteronomy 6:20). The seder is centered around teaching the story of the exodus from Egypt. In fact, Haggadah means “the telling.” Two of the most important readings address education head on: the four questions and the four sons. The first encourages even the youngest children to begin asking questions, while the latter instructs us how to respond to different learning styles. Even at a seder without children present, the night takes on an educational feel. Thought provoking questions and supportive debate are encouraged.</p>\n\n<p><strong>Participant:</strong><u>Patterns of Four</u>: Throughout the seder, you may notice the number four being repeated in many guises. This is based on the verse in Exodus that states, \"I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm and with great judgments, and I will take you to Me for a people, and I will be to you a God…\" (Exodus 6:6-7). Among many other patterns of four at the seder, we drink four cups of wine, ask four questions, speak about four types of children, and speak about the four matriachs in the Who Knows One. It is an important number in <em>Jewish </em> thought as well: four corners of the tallit, four corners of the world, four kinds of fruit from goodly trees for Sukkkot. Part of the special quality of four may derive from the four point for the compass or the four sides of the square, thus suggesting completeness and sufficiency.</p>\n",
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"body": "<p><strong>Participant: </strong>Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.</p>\n\n<p>We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:</p>\n\n<p><strong>Together:</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruits of the earth.</p>\n\n<p><strong>Participant: </strong>We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.</p>\n",
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"covertext": "Participant:There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The h...",
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"body": "<p><strong>Participant:</strong>There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the guests will have to hunt for the afikomen in order to wrap up the meal… and win a prize.</p>\n\n<p>We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many falsestarts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.</p>\n\n<p><strong>Leader</strong>(Uncover and hold up the three pieces of matzah)</p>\n\n<p>This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.</p>\n\n<p>These days, matzah is a special food and we look forward to eating it on Passover. Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.</p>\n\n<p>What does the symbol of matzah say to us about oppression in the world, both people literally enslaved and the many ways in which each of us is held down by forces beyond our control? How does this resonate with events happening now?</p>\n\n<p><strong>Leader:</strong></p>\n\n<p>הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי ויכל. כל דצריך ייתי ויפסח. השתא הכא. לשנה הבאה בארעא דישראל. השתא עבדי. לשנה הבאה בני חורין</p>\n\n<p>Ha lachma anya di achalu avahatana b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei chorin.</p>\n",
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"body": "<p><strong>Participant:</strong>That's the difficulty in these times: ideals, dreams, and cherished hopes rise within us, only to meet the horrible truth and be shattered.<br />\nIt's really a wonder that I haven't dropped all my ideals, because they seem so absurd and impossible to carry out. Yet I keep them, because in spite of everything I still believe that people are really good at heart. I simply can't build up my hopes on a foundation consisting of confusion, misery, and death. I see the world gradually being turned into a wilderness. I hear the ever-approaching thunder, which will destroy us too. I can feel the sufferings of millions and yet, if I look up into the heavens, I think that it will all come right, that this cruelty too will end, and that peace and tranquility will return again.<br />\nIn the meantime, I must uphold my ideals, for perhaps the time will come when I shall be able to carry them out.</p>\n\n<p>- Anne Frank</p>\n",
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"body": "<p><strong>Leader: </strong>The Torah describes four children who ask questions about the Exodus. Tradition teaches that these verses refer to four different types of children.</p>\n\n<p><strong>Participant: </strong><strong>The wise child asks, “What are the laws that God has commanded us?”</strong><br />\nThe parent should answer by instructing the child in the laws of Passover, starting from the beginning and ending with the laws of the Afikomen.</p>\n\n<p><strong>Participant: The wicked child asks, “What does this Passover service mean to you?”</strong><br />\nThe parent should answer, “It is because of what God did for me when I came out of Egypt. Specifically ‘me’ and not ‘you.’ If you had been there (with your attitude), you wouldn’t have been redeemed.”</p>\n\n<p><strong>Participant: The simple child asks, “What is this Seder service?”</strong><br />\nThe parent should answer, “With a mighty hand God brought us out of Egypt.<br />\nTherefore, we commemorate that event tonight through this Seder.”</p>\n\n<p><strong>Participant: And then there is child who does not know how to ask.</strong><br />\nThe parent should begin a discussion with that child based on the verse:<br />\n“And you shall tell your child on that day, ‘We commemorate Passover tonight because of what God did for us when we went out of Egypt.’”</p>\n",
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"body": "<p><strong>Participant:</strong>Three matzot are traditionally placed on the seder plate...In the past century many Jews added a fourth matzah as a reminder of the Jews of the former USSR, who were once forbidden to practice their Judaism. We ate the fourth Matzah for them, because they could not; we prayed for their liberation. They are now able to practice Judaism, but we have kept the fourth matzah here, as a reminder that while any one person is enslaved anywhere and in anyway, we are not entirely free. This fourth matzah is the matzah of hope</p>\n\n<p><strong>We dedicate our fourth matzah to the people of Tibet</strong></p>\n\n<p><strong>Participant: </strong>\"The Dalai Lama, Tibet's exiled leader, observed after meeting with a Jewish delegation, \"Now I understand the secret of Jewish spiritual survival. In everything you do, always to remind.\"</p>\n\n<p><strong>Participant: </strong>The Jewish collective memory informs our holidays and celebrations. We re-enact our slavery in Egypt, the destruction of our Temples in Jerusalem, and our suffering in exile. These memories, which sustained the nation and people of Israel, have also taught us to feel the pain of other oppressed peoples. Just as we were twice driven from our homeland, the people of Tibet lost their autonomy around 50 years ago and have been oppressed by the Chinese ever since. The Dalai Lama has led a nonviolent campaign to regain Tibetan autonomy and religious freedom, a struggle that has won him the respect of the world and the 1989 Nobel Peace Prize.</p>\n\n<p><strong>Participant:</strong>The Baal Shem Tov wrote, \"The key to redemption is in remembrance.\" Seder Night is a night on which we remember. We remember the history of our own people, their slavery and their redemption. We remember the sufferings of others who have learned the meaning of Galut, exile. On Seder night we remember the unspeakable horrors perpetrated by the Chinese m Tibet; the sudden and violent end to Tibet's centuries old isolation beyond the Himalayas; the brutal suppression of Tibet's unique brand of Buddhism; and the annihilation of Tibet's culture and society.</p>\n\n<p><strong>Participant:</strong>Of the six million Tibetans, more than a million have died from the Chinese occupation, of torture, starvation and execution. More than 6,000 monasteries and their contents, irreplaceable jewels of Tibetan culture, were destroyed. Tibetans are routinely imprisoned and tortured for non-violently expressing their views.</p>\n\n<p><strong>Participant:</strong>Rabbi Abraham Joshua Heschel taught us that no religion is an island. All humanity is created in the likeness of God. We Jews, who have known persecution, exile and attempts to annihilate us, reach across the boundaries of geography and culture to another people, so like us, yet so different.</p>\n\n<p><strong>Participant:</strong>Why not set aside as a token of hope, a matzah of freedom, to remember the Tibetan people, whether in exile or under the yoke of Chinese oppression. The Talmud teaches that in messianic times we will recall at Passover not just the liberation from Egypt but the liberation of all peoples from their oppression. We can bring that time of perfection closer by recalling the hope of freedom for all Tibetan people.</p>\n\n<p><strong>Leader:</strong></p>\n\n<p>Ha lachma anya di achalu avahatana (veimahatana) b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei (uvenot) chorin.</p>\n",
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"body": "<p><strong>Participant: </strong>Had God brought us out from Egypt and fed us in the dessert.</p>\n\n<p><strong>Together: </strong>Dayenu!</p>\n\n<p><strong>Participant: </strong>Had God fed us with mana and not ordained the Sabbath.</p>\n\n<p><strong>Together: </strong>Dayenu!</p>\n\n<p><strong>Participant: </strong>Had God ordained the Sabbath and not brought us to Mount Sinai.</p>\n\n<p><strong>Together: </strong>Dayenu!</p>\n\n<p><strong>Participant: </strong>Had God brought us to Mount Sinai and not given us the Torah.</p>\n\n<p><strong>Together: </strong>Dayenu!</p>\n\n<p><strong>Participant: </strong>Had God given us the Torah and not led us into Israel.</p>\n\n<p><strong>Together: </strong>Dayenu!</p>\n\n<p><strong>Participant: </strong>Had God led us into Israel. and not given us the Temple.</p>\n\n<p><strong>Together: </strong>Dayenu!</p>\n\n<p>All:</p>\n\n<p>Ilu ho-tsi, ho-tsi-a-nu,<br />\nHo-tsi-a-nu mi-Mitz-ra-yim,<br />\nHo-tsi-a-nu mi-Mitz-ra-yim,<br />\nDa-ye-nu!</p>\n\n<p>.. CHORUS:<br />\n.. Dai, da-ye-nu,<br />\n.. Dai, da-ye-nu,<br />\n.. Dai, da-ye-nu,<br />\n.. Da-ye-nu, da-ye-nu, da-ye-nu!<br />\n..<br />\n.. Dai, da-ye-nu,<br />\n.. Dai, da-ye-nu,<br />\n.. Dai, da-ye-nu,<br />\n.. Da-ye-nu, da-ye-nu!</p>\n\n<p>Ilu na-tan, na-tan la-nu,<br />\nNa-tan la-nu et-ha-Sha-bat,<br />\nNa-tan la-nu et-ha-Sha-bat,<br />\nDa-ye-nu!</p>\n\n<p>.. (CHORUS)</p>\n\n<p>Ilu na-tan, na-tan la-nu,<br />\nNa-tan la-nu et-ha-To-rah,<br />\nNa-tan la-nu et-ha-To-rah,<br />\nDa-ye-nu!</p>\n\n<p>.. (CHORUS)</p>\n",
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"body": "<p><strong>Leader: </strong>We take the uppermost Matzah and break it into pieces and distribute it to each participant at our Seder. </p>\n\n<p><strong>Together:</strong></p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ</p>\n\n<p>Baruch Atah Adonai, Eloheynu Melech Ha’Olam Ha’Motzi Lechem Min Ha’Aretz.</p>\n\n<p>Blessed are You, Lord our God, Ruler of the universe, Who brings forth sustenance from the Earth.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה</p>\n\n<p>Baruch Atah Adonai, Eloheynu Melech Ha’Olam Asher Kidshanu Bemitzvotav Ve-Tzivanu Al Achilat Matzah.</p>\n\n<p>Blessed are You, Lord our God, Ruler of the universe, who sanctifies us with commandments, and commands us to eat Matzah.</p>\n",
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"body": "<p>Together:</p>\n\n<p><strong>“I will redeem you with an outstretched arm,” Exodus 6:7</strong></p>\n\n<p><strong>-</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p><em>Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.</em></p>\n\n<p>Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.</p>\n",
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"body": "<p><strong>Participant: </strong>Miriam, sister of Moses, plays an important role in the Exodus story. It is said that a well followed the Jews as they wandered through the desert until the time of Miriam's death, a gift from God for her optimism. We fill Miriam's Cup with water from our own glasses to honor the contributions of women in the Torah.</p>\n\n<p><strong>Together</strong></p>\n\n<p><em>\"Zot Kos Miryam, kos mayim hayim. Zeikher l'yitziat Mitztrayim.</em></p>\n\n<p>This is the Cup of Miriam, the cup of living waters. Let us remember the Exodus from Egypt. These are the living waters, God's gift to Miriam, which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place.\"</p>\n\n\n",
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"body": "<p><strong>Participant: </strong>There is an extra cup of wine on every Passover table. We call it the Cup of Elijah. It reminds us on this day, when we look far back into our past, that we must also look far ahead to the future. We have always dared to hope that a time will come when all people will be at peace with each other, when no one will be afraid or in need, and justice will be everywhere. There is an ancient belief that when that perfect time is near, Elijah the Prophet will announce its coming. Then the world will be filled with goodness, as this cup is filled with wine. We open our door to welcome Elijah and his message of peace. We open our door as a promise that we will try to live in such a way that the perfect time will be brought closer by what we do.</p>\n\n<p><strong>Participant: </strong>This door could be the temple door, opened in Jerusalem, on the Seder night to receive those who came out foot from all around the country to appear in the place where God can be most intimately encountered.</p>\n\n<p><strong>Participant: </strong>This door could be the door of every synagogue, opened throughout the ages to demonstrate Jewish innocence before the slanders who spread rumors of terrible things Jews did behind closed portals on Seder night.</p>\n\n<p><strong>Participant: T</strong>his door could be the door of every Jewish home, open before hostile neighbors to show that the Seder celebration was meant to harm none, but to promise justice for the oppressed – and retribution for the oppressors</p>\n\n<p><strong>Participant: </strong>This door has also been opened by our oppressors themselves: by the Spanish Inquisition, taking our people out to false trials and executions; By the SS troops of Hitler, dragging our people out from there hiding places for their dining tables; by the secret police of the Soviet KGB, hustling our people off the torture in prison or to the Siberian wastes.</p>\n\n<p><strong>Participant: </strong>But Doors have two sides. We spend some moments now recalling how the door has been opened to throw us into the terrifying night of suffering, but let’s also recall how it is been opened to rescue us from that night and hold aloft the hope of suffering end.</p>\n\n<p><strong>Together:</strong></p>\n\n<p>Ei-li-ya-hu ha-na-vi,</p>\n\n<p>Ei-li-ya-hu ha-tish-bi;</p>\n\n<p>Ei-li-ya-hu, Ei-li-ya-hu,</p>\n\n<p>Ei-li-ya-hu ha-gil-a-di.</p>\n\n<p>Bi-me-hei-ra ve-ya-mei-nu,</p>\n\n<p>ya-vo ei-lei-nu;</p>\n\n<p>im ma-shi-ach ben Da-vid,</p>\n\n<p>im ma-shi-ach ben Da-vid.</p>\n",
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"body": "<p><strong>Leader: </strong>The Fourth Cup celebrates ve-la-kach-ti, \"I will take you to Me for a people, and I will become God for you\" (Exodus 6:7). In this cup we may see expressed the hope for spiritual redemption for our fulfillment about longing to be close to God. The more we act like God's people, this fourth promise suggests, the more we can experience the Eternal One becoming God for each of us.</p>\n\n<p>Let us raise our cups and celebrate that promise with the following words:</p>\n\n<p><strong>Together:</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.</em> </p>\n\n<p>Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.</p>\n\n<p><strong>לְשָׁנָה הַבָּאָה בִּירוּשָׁלַיִם</strong></p>\n\n<p><strong>La-sha-na ha-ba-ah bi-ru sha-la-yim</strong></p>\n\n<p><strong>Next Year in Jerusalem!</strong></p>\n\n<p>Next Year may all humanity be redeemed!</p>\n",
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"covertext": "Leader: The second cup of wine is dedicated to all those struggling for freedom today, struggling to be freed from econo...",
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"body": "<p><strong>Leader: </strong>The second cup of wine is dedicated to all those struggling for freedom today, struggling to be freed from economic oppression, psychological imprisonment, and debt bondage.</p>\n\n<p>This continent was built in part through the enslavement of blacks who were wrenched from rich strong cultures of their own. All physical slavery involves a spiritual slavery as well.</p>\n\n<p>Even today, human trafficking still exists with millions enslaved around the world. While some slaves are captured or tricked into slavery through false contracts, others are given loans they are expected to work off, with interest accumulation that makes it impossible to leave. Slaves are profitable and plentiful workers, especially in places where the population growth outstrips the jobs available, such as in under-industrialized parts of the world. We dedicate ourselves tonight to a freeing of body and soul of all human beings.</p>\n\n<p>Let the second cup stand for this struggle.</p>\n\n<p><strong>Together:</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheynu Melech Ha’Olam Borey P’ree Hagafen.</em> </p>\n\n<p>Blessed are You, Lord our God, Ruler of the universe, Who creates the fruit of the vine.</p>\n",
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"covertext": "Leader: You are probably very bored by now. I am too. You are probably very hungry. I am too. You will form a Hillel...",
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"body": "<p>The Wise Child:</p>\n\n<p>Participant:The wise child loves Passover. Eager to celebrate the holiday, he or she asks, \"What are the decrees, statutes, and laws which Adonai our God has commanded concerning Passover?\" The parent should answer by instructing the child in the beautiful laws of Passover, starting from the beginning and ending with the laws of the Afikomen. The parent should also point out that the customs and observances have meaning as the beloved symbols of a great and noble ideal- the ideal of freedom for all humanity.</p>\n\n<p>The Wicked Child:</p>\n\n<p>Participant: The wicked child is irreverent and does not feel personally involved in the Passover celebration. Motivated by a spirit of mockery, the wicked child says to the parent, \"What does this service mean to <em>you</em> <em>?\"</em> By saying \"to you\" the wicked child is speaking as an outsider who has no part in the Passover celebration. The response should be firm with the parent saying, \"It is because of what God did for <em>me </em> when I wen out of Egypt. Specifically ‘me’ and not ‘you.’ If you had been there (with your attitude), you wouldn’t have been redeemed.”</p>\n\n<p>The Wise Child:</p>\n\n<p>Participant: The simple child is naive and innocent. This child would like to know what Passover is all about, but is shy and just doesn't know how to ask, instead saying merely,\"What is this?\" In response the parent should explain that \"with a strong hand the Almighty brought us forth from Egypt out of the house of bondage. Therefore, we commemorate that event tonight through this Seder.\"</p>\n\n<p>The Child Unable to Inquire:</p>\n\n<p>Participant: This child, not realizing that something unusual is going on, must be introduced to the story and its celebration in a simple and clear fashion. The parent should emulate the model suggested in the Torah, explaining, \"This is because of what the Almighty did for us when we went forth from Egypt.\"</p>\n",
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"body": "<p><strong>Participant:</strong>We will start the story here with Joseph, the favorite child of his father Jacob. Joseph was a strong, self-possessed and provocative boy, was hated by his brothers. After he told me about a dream when the sun, the moon and the stars but bowing out to him, they decide that they had enough of him and I’m going off the father Jacob they sold Joseph this Levi</p>\n\n<p><strong>Participant:</strong>Through the wise use of his God-given gifts, he eventually rose to a position of minister to the Pharaoh. When a lifetime of famine came he was able to save the lives of his brothers and their family and he was also able to forgive them. Thus came the children of Jacob, who is also known as Israel, to reside in Egypt. What was supposed to have been a temporary solution became my semi permanent residence. Time passed, Joseph died and a new Pharaoh came to power that did not know all that Joseph had done for the people and the rulers of Egypt.</p>\n\n<p><strong>Participant: </strong>Jacob’s children first settled in Egypt, they were prosperous, respected, and content. But soon the people began to envy them and then to fear them and eventually to hate them. Thought to be too rich. Too numerous. Too powerful. Yet, when Egypt became embroiled in a bloody war with their neighbors, they owed their eventual salvation to Jewish intervention. That was when the danger that hung over the children of Israel became real. For to be indebted to the Jews was something Egyptians could not tolerate. Still as long as one children of Jacob was alive, nobody dared attack the Jewish tribes. Only with the death of Levi, the last surviving son, to conditions dramatically change. The first anti-Jewish measures were adopted resulting in first labor and public humliations.</p>\n\n<p><strong>Participant: </strong>“And they made us suffer.” As the bible relates: “So the Egyptian set out in order to oppress them even more with a harsher burden. And they built for Pharaoh the treasure cities Pithom and Ramses.”</p>\n\n<p><strong>Participant: </strong>“And they forced upon us hard labor.” As the Bible says: “The Egyptians ruthlessly imposed upon the Children of Israel rigorous labors.”</p>\n\n<p><strong>Participant: </strong>“We cried to the Lord.\" The Bible recounts: \"and it came to pass that the King of Egypt died. And the children of Israel sighed from the hard labor and cried out; and their cry for help rose up to God.”</p>\n\n<p><strong>Participant: </strong>“And the Lord heard our plea.\" As the Bible tells us: “And God heard their moaning. And God remembered His covenant. He remembered Abraham. He remembered Isaac. He remembered Jacob.”</p>\n\n<p><strong>Participant:</strong> “And saw our plight.\" This refers to the compulsory separation that Pharaoh imposed on husband and wife. As the Bible tells us: “and God saw the children of Israel and God understood their plight.”</p>\n\n<p><strong>Participant: </strong>According to our sages, this means He saw the threat to family life. Men worked at night and therefore cannot be with their wives, as they would no longer live under one roof. However, in Jewish tradition, the family is sacred, redeeming. The Jewish people would not have survived, were it not for its obsession with family.</p>\n",
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"body": "<p><strong>Participant:</strong>Three matzot are traditionally placed on the seder plate...In the past century many Jews added a fourth matzah as a reminder of the Jews of the former USSR, who were once forbidden to practice their Judaism. We ate the fourth Matzah for them, because they could not; we prayed for their liberation. They are now able to practice Judaism, but we have kept the fourth matzah here, as a reminder that while any one person is enslaved anywhere and in anyway, we are not entirely free. This fourth matzah is the matzah of hope.</p>\n\n<p><strong>Participant:</strong>Why not set aside as a token of hope, a matzah of freedom, to remember all people who are enslaved, under the yoke of oppression. The Talmud teaches that in messianic times we will recall at Passover not just the liberation from Egypt but the liberation of all peoples from their oppression. We can bring that time of perfection closer by recalling the hope of freedom for all people.</p>\n\n<p><strong>Leader: </strong>Magid starts with Ha Lachma Anya. We invite anyone to come join us at our seder.</p>\n\n<p>Ha Lachma Anya is not said in Hebrew, like the rest of the Hagada. It is in Aramaic. Why is it in Aramaic?</p>\n\n<p><strong>Participant This invitation was originally offered in Aramaic, the people's tongue so that all might feel welcome at the seder.</strong></p>\n\n<p><strong>Together:</strong></p>\n\n<p>הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי ויכל. כל דצריך ייתי ויפסח. השתא הכא. לשנה הבאה בארעא דישראל. השתא עבדי. לשנה הבאה בני חורין</p>\n\n<p>Ha lachma anya di achalu avahatana b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei chorin.</p>\n\n<p>Leader:We extend this invitation now in the people's tongue in the land in which we live, so that everyone here may know that we want you at our table.</p>\n\n<p>This is the bread of poverty, the bread of affliction, that our fathers and mothers ate in the land of Mitzrayim, which means the land of Constriction, of Narrowness. Let all who are hungry come and eat. Let all who are in need come and celebrate Passover. Now we are here. Next year in the land of Israel. Now we are slaves. Next year we will be free.</p>\n",
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"body": "<p><strong>Leader: </strong>Why do we drink 4 cups on this night?</p>\n\n<p><strong>Participant: </strong>1) It is the reminder that only the Jews, who suffered so much under the Romans, have preserved the customs of the Roman meal: reclining when we drink, two cups before the meal and two after, dipping one kind of food into another before eating. But since the ancient Romans exist no longer, banished to oblivion for their cruelty and their ostentation, why do we continue their customs? Perhaps as a reminder that however human beings may misuse the products of God’s creation, it is up to us to help redeem them, to restore the holiness for which God created them. Thus we have transformed the ostentatious meal of an arrogant oppressor into the modest matzah feast of the (rescued) oppressed. Part of the transformation takes place the tasting the wine itself, changing ordinary night into holy time of Passover.</p>\n\n<p><strong>Participant: </strong>1) In the sixth chapter of Exodus (verses 6 and 7), God makes four promises to Israel which flow out of God’s covenant with us: 1) I will bring you out from under the burdens of Mitzrayim, 2) I will deliver from their service, 3)I will redeem you with an outstretched arm and great judgment, 4) I will take you to Me for people and I’ll become God for you. </p>\n\n<p><strong>Participant: </strong>Traditionally, each cup represents one of these promises. But in verse eight of Chapter 6 there’s a fifth promise: 5) I shall bring you to the land, which, by Seder night, had not been fulfilled. The debate over whether the fifth promise should we celebrated by cup of its own let the decision to leave the answer to Elijah, the herald the messianic coming. Hence the custom of the Cup for Elijah and the messianic “fifth cup.”</p>\n",
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"body": "<p>מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות</p>\n\n<p>:שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר:</p>\n\n<p>ֶ שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים:</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין:</p>\n\n\n\n<p>Ma nishtana halaila hazeh mikol haleilot?</p>\n\n<p>Shebichol haleilot anu ochlin chameitz u-matzah, halaila hazeh kulo matzah?</p>\n\n<p>Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</p>\n\n<p>Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</p>\n\n<p>Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin</p>\n\n\n\n<p>Why is this night different from all other nights...</p>\n\n<p>On all other nights we eat both leavened bread and matzah; on this night we only eat matzah?</p>\n\n<p>On all other nights we eat all kinds of vegetables, but on this night we eat bitter herbs?</p>\n\n<p>On all other nights we aren’t expected to dip our vegetables one time, on this night we do it twice?</p>\n\n<p>On all other nights we eat either sitting normally or reclining, on this night we recline?</p>\n",
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"covertext": "Leader: Let us all fill our cups with wine.Tonight we drink four cups of the fruit of the vine. There are many explanati...",
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"body": "<p><strong>Leader:</strong> Let us all fill our cups with wine.Tonight we drink four cups of the fruit of the vine. There are many explanations for this custom. They represent, some have said, the four corners of the earth, for freedom must live everywhere; the four seasons of the year, for freedom's cycle must last through all the seasons; or the four matriarchs: Sarah, Rebecca, Leah, and Rachel.</p>\n\n<p>A full cup of wine symbolizes complete happiness. The triumph of Passover, when we escaped from slavery in Egypt, is diminished by the sacrifice of many human lives when ten plagues were visited upon the people of Egypt. In the ancient story, the plagues that befell the Egyptians resulted from the decisions of tyrants, but the greatest suffering occurred among those who had no choice but to follow. It is fitting that we mourn their loss of life, and express our sorrow over their suffering. For as Jews and as Humanists we cannot take joy in the suffering of others. Therefore, let us diminish the wine in our cups as we recall the ten plagues that befell the Egyptian people.</p>\n\n<p>The Talmud (Megillah 10b) tells us that as the Egyptians were flailing about in the sea, the angels want to sing Halleluyah for Israel’s redemption, but God rebuked them: “How can you sing My praises when My children are drowning?!”</p>\n\n<p>The book of Proverbs cautions us: “Do not rejoice when your enemy falls. “ (24:17) We reduce the jubilation we might have felt over our rescue by removing from our cup of joyous wine a drop of joy untasted for each plague suffered by our oppressors.</p>\n\n<p>As each plague is named, everyone dips a finger in wine and then touches a plate to remove the drop.</p>\n\n<p>Blood | dam |<strong>דָּם</strong></p>\n\n<p>Frogs | tzfardeiya |<strong>צְפַרְדֵּֽעַ</strong></p>\n\n<p>Lice | kinim |<strong>כִּנִּים</strong></p>\n\n<p>Beasts | arov |<strong>עָרוֹב</strong></p>\n\n<p>Cattle disease | dever |<strong>דֶּֽבֶר</strong></p>\n\n<p>Boils | sh’chin |<strong>שְׁחִין</strong></p>\n\n<p>Hail | barad |<strong>בָּרָד</strong></p>\n\n<p>Locusts | arbeh |<strong>אַרְבֶּה</strong></p>\n\n<p>Darkness | choshech |<strong>חֹֽשֶׁךְ</strong></p>\n\n<p>Slaying of the Firstborn | makat b’chorot |<strong>מַכַּת בְּכוֹרוֹת</strong></p>\n\n<p>In the same spirit, our celebration today is also shadowed by our awareness of continuing sorrow and oppression in all parts of the world. Ancient plagues are mirrored in modern tragedies.</p>\n\n<p>We are a world people, living in many lands and among many nations. The power of science has shrunk our planet and has made all of us the children of one human family. We are all victims together of enormous social problems.<strong>We share in their effects and in the responsibility to overcome them</strong>.</p>\n\n<p>As the pain of others diminishes our joys, let us once more diminish the wine of our festival as we repeat the names of these modern plagues:</p>\n\n<p>Hunger</p>\n\n<p>War</p>\n\n<p>Crime</p>\n\n<p>Disease</p>\n\n<p>Racism</p>\n\n<p>Abuse</p>\n\n<p>Poverty</p>\n\n<p>Discrimination</p>\n\n<p>Destruction of the Environment</p>\n\n<p>Indifference to Human Suffering</p>\n\n<p>Let us sing a song expressing our hope for a better world</p>\n",
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"body": "<p>The Ballad of the Four Sons (to the tune of \"Clementine\") wriiten by Ben Aronin in 1948 Said the father to his children, \"At the seder you will dine, You will eat your fill of matzah, You will drink four cups of wine.\" Now this father had no daughters, But his sons they numbered four. One was wise and one was wicked, One was simple and a bore. And the fourth was sweet and winsome, he was young and he was small. While his brothers asked the questions he could scarcely speak at all. Said the wise one to his father \"Would you please explain the laws? Of the customs of the seder Will you please explain the cause?\" And the father proudly answered, \"As our fathers ate in speed, Ate the paschal lamb 'ere midnight And from slavery were freed.\" So we follow their example And 'ere midnight must complete All the seder and we should not After 12 remain to eat. Then did sneer the son so wicked \"What does all this mean to you?\" And the father's voice was bitter As his grief and anger grew. \"If you yourself don't consider As son of Israel, Then for you this has no meaning You could be a slave as well.\" Then the simple son said simply \"What is this,\" and quietly The good father told his offspring \"We were freed from slavery.\" But the youngest son was silent For he could not ask at all. His bright eyes were bright with wonder As his father told him all. My dear children, heed the lesson and remember evermore What the father told his children Told his sons that numbered four.</p>\n",
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The Ballad of the Four Sons (to the tune of "Clementine")
Haggadah Section: -- Four Children
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