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"covertext": "Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!",
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"body": "<p>All Jewish celebrations include wine as a symbol of our joy, as well as a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.</p>\n\n<p>We praise God, Ruler of Everything, who chose us from all peoples and languages, sanctified us with commandments, and lovingly gave to us special times for happiness. God gave us holidays, including this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. You have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>Thank you, God, for grapes, so we may drink this wine.</p>\n\n<p>This first cup is called the Cup of Sanctification.</p>\n\n<p><strong> <em>Drink the first glass of wine as you recline to the left.</em> </strong></p>\n",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings. When we recall these plagues, we remove a drop of wine --our symbol of joy-- from our wine cups for each one, because our joy is less when we remember the sufferings of the Egyptians.</p>\n\n<p><strong> <em>As we recite the following, dip a finger into your wine glass for each plague, and place a drop of wine onto your plate.</em> </strong></p>\n\n<p>Together, let us recall the ten plagues which God brought down on the Egyptians:</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>Flies | 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>The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? What are the plagues in our world today? What behaviors do we need to change to fix them?</p>\n",
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"body": "<p>We have now told the story of Passover…but wait! We’re not quite done. There are still some symbols on our seder plate we haven’t talked about yet. Rabban Gamliel would say that whoever didn’t explain the shank bone, matzah, and maror hasn’t done Passover justice.</p>\n\n\n",
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"handle": "second-symbol-matzah",
"title": "The Second Symbol: Matzah",
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"covertext": "The matzah reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Ou...",
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"body": "<p>The <strong>matzah </strong>reminds us that when our ancestors were finally free to leave Egypt, there was no time to pack or prepare. Our ancestors grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled.</p>\n\n<p>The blessing over the meal and matzah is called <em>motzi matzah</em> | מוֹצִיא מַצָּה</p>\n\n<p>The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.</p>\n\n<p>בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.</p>\n\n<p>Thank you, God, for this bread.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.</p>\n\n<p>As you ask, God, we eat matzah tonight.</p>\n\n<p><strong> <em>Everyone eats their plain piece of matzah.</em> </strong></p>\n",
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"covertext": "The maror provides a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in...",
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"body": "<p>The <strong>maror</strong> provides a visceral reminder of the bitterness of slavery, the life of hard labor our ancestors experienced in Egypt.</p>\n\n<p>In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?</p>\n\n<p>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>As you ask, God, we eat this bitter herb.</p>\n\n<p><strong> <em>Everyone eats their matzah with the maror (horseradish). </em> </strong></p>\n",
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"covertext": "Eating a sandwich of matzah and bitter herb is called koreich | כּוֹרֵךְ When the Temple stood in Jerusalem, the bigge...",
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"body": "<p>Eating a sandwich of matzah and bitter herb is called <em>koreich</em> | כּוֹרֵךְ</p>\n\n<p>When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. We will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.</p>\n\n<p> <em><strong>Everyone eats their horseradish and charoset sandwich.</strong></em> </p>\n",
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"body": "<p>The Zroa, or <strong>shank bone</strong>, represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.</p>\n\n<p> <em><strong>Point to the shank bone. Everyone admire it. </strong></em> </p>\n",
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"title": "Finding and eating the Afikomen | tzafoon | צָפוּן ",
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"covertext": "The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebrat...",
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"body": "\n\n<p>The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.</p>\n",
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"covertext": "Refill everyone’s wine glass. We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, thi...",
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"body": "<p><strong> <em>Refill everyone’s wine glass.</em> </strong></p>\n\n<p>We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast, culminating with drinking our third glass of wine for the evening:</p>\n\n<p>We have eaten our Passover meal as free people. May we have love and compassion, the source of bread for all. May we never lack for food. We have eaten and are satisfied, and we give thanks.</p>\n\n<p>May the source of peace grant peace to us, to the Jewish people, and to the entire world.</p>\n\n<p>The blessing over the meal is immediately followed by another blessing over the wine:</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>Thank you, God, for grapes, so we may have this wine.</p>\n\n<p><strong> <em>Everyone drinks their third glass of wine!</em> </strong></p>\n",
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"covertext": "אַדִּיר הוּא אַדִּיר הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה, בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב אֵל בְּנֵה, אֵל בְּנ...",
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"body": "<p>אַדִּיר הוּא אַדִּיר הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה, בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב<br />\nאֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב</p>\n\n<p>בָּחוּר הוּא, גָּדוֹל הוּא, דָּגוּל הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב<br />\nאֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב</p>\n\n<p>הָדוּר הוּא, וָתִיק הוּא, זַכַּאי הוּא, חָסִיד הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב<br />\nאֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב</p>\n\n<p>טָהוֹר הוּא, יָחִיד הוּא, כַּבִּיר הוּא, לָמוּד הוּא, מֶלֶךְ הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב<br />\nאֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב</p>\n\n<p>נוֹרָא הוּא, סַגִּיב הוּא, עִזּוּז הוּא, פּוֹדֶה הוּא, צַדִיק הוּא, יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב<br />\nאֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב</p>\n\n<p>קָּדוֹשׁ הוּא, רַחוּם הוּא, שַׁדַּי הוּא, תַּקִּיף הוּא יִבְנֶה בֵּיתוֹ בְּקָרוֹב. בִּמְהֵרָה,בִּמְהֵרָה, בְּיָמֵינוּ בְּקָרוֹב<br />\nאֵל בְּנֵה, אֵל בְּנֵה, בְּנֵה בֵּיתְךָ בְּקָרוֹב.</p>\n",
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"handle": "four-questions-230",
"title": "The Four Questions",
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"covertext": "The four questions are asked every year, and we are meant to pretend not to know the answers. The point of these questio...",
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"body": "<p>The four questions are asked every year, and we are meant to pretend not to know the answers. The point of these questions is to inspire you to ask more questions. Tonight you should question everything. The youngest person at the table is meant to read them, but usually we all sing them together.</p>\n\n<p>מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת<br />\nשֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה,</p>\n\n<p>-הַלַּיְלָה הַזֶּה כּוּלוֹ מַצָּה.<br />\nשֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת,</p>\n\n<p>- הַלַּיְלָה הַזֶּה מָרוֹר.<br />\nשֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת,</p>\n\n<p>- הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.<br />\nשֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין,</p>\n\n<p>- הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻבִּין</p>\n\n<p>Ma nishtanah halailah hazeh mikol haleilot?</p>\n\n<p>Sheb’khol haleilot anu okhlin hametz umatzoh; halailah hazeh, kuloh matzoh.</p>\n\n<p>Sheb’khol haleilot anu okhlin sh’ar y’rakot; halailah hazeh, maror.</p>\n\n<p>Sheb’khol haleilot ein anu matbilin afilu pa’am ehat; halailah hazeh, shtei f’amim.</p>\n\n<p>Sheb’khol haleilot anu okhlin bein yoshvin uvein m’subin; halailah hazeh, kulanu m’subin.</p>\n\n<p>---------------------------------------------------------------------</p>\n\n<p>Why is this night different from all other nights?</p>\n\n<p>On all other nights we eat leavened products and matzoh. Why on this night do we eat only matzoh?</p>\n\n<p>On all other nights we eat all vegetables. Why on this night do we eat only bitter herbs?</p>\n\n<p>On all other nights, we don’t dip our food even once. Why on this night do we dip twice?</p>\n\n<p>On all other nights we eat sitting or reclining. Why on this night do we only recline?</p>\n",
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"title": "Yachatz: Breaking the Matzoh",
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"covertext": "Next, we break some matzoh in two. One piece becomes the Afikomen, and the patriarch of the house hides it. Later, every...",
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"body": "\n\n<p>Next, we break some matzoh in two. One piece becomes the Afikomen, and the patriarch of the house hides it. Later, everyone pretends to look for it in medicine cabinets and closets. This is the only sport many Jewish kids can play without getting made fun of.</p>\n\n<p><em><strong>Break the middle matzoh now.</strong></em></p>\n\n<p>Before we eat this matzoh, let's read this blessing. Incidentally, if we ate this blessing, it would taste a lot like matzoh.</p>\n\n<p><em><strong>Everyone reads together:</strong></em></p>\n\n\n<p>Let all who are hungry, come, and eat.</p>\n\n<p>Let all who are in need, come, and share the Passover meal.</p>\n\n<p>This year, we are still here - next year, in the land of Israel.</p>\n\n<p>This year, we are still slaves - next year, free people.</p>\n\n\n<p>These days, matzoh is a special food and we look forward to eating it on Passover. Imagine eating only matzoh, or being one of the many people around the world who do not have enough to eat.</p>\n",
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"handle": "cup-elijah-46",
"title": "The Cup of Elijah",
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"covertext": "We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder. In...",
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"body": "<p>We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our seder.</p>\n\n<p>In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions, such as a baby’s bris and the Passover seder.</p>\n\n<p>אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,</p>\n\n<p>אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי.</p>\n\n<p>בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד,</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד.</p>\n\n<p>Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David, Im mashiach ben-David</p>\n\n<p>Elijah the prophet, the returning, the man of Gilad: return to us speedily, in our days with the messiah, son of David.</p>\n\n<p><strong> <em>Everyone pours their fourth glass of wine. </em> </strong></p>\n",
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"covertext": "Singing songs that praise God | hallel | הַלֵּל This is the time set aside for singing. Some of us might sing traditiona...",
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"body": "<p>Singing songs that praise God | hallel | הַלֵּל</p>\n\n<p>This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Who Knows One, which you can find in the appendix. To celebrate the theme of freedom, we might sing songs from the civil rights movement. Or perhaps your crazy Uncle Bob has some parody lyrics about Passover to the tunes from a musical. We’re at least three glasses of wine into the night, so just roll with it.</p>\n\n<p>As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>Thank you, God, for grapes, so we may drink this wine. </p>\n\n<p> <em><strong>Everyone drinks their fourth glass of wine!</strong></em> </p>",
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"body": "<p><em>Nirtzah</em> marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”</p>\n\n<p>For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with <em>Klal Yisrael</em>, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the diaspora.</p>\n\n<p>Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.</p>\n\n<p>In <em>The Leader's Guide to the Family Participation Haggadah: A Different Night</em>, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”</p>\n\n<p>What can <em>we</em> do to fulfill our reckless dreams? What will be our legacy for future generations?</p>\n\n<p> As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. As we say…</p>\n\n<p><strong>לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם</strong></p>\n\n<p><em>L’shana haba-ah biy’rushalayim</em></p>\n\n<p>NEXT YEAR IN JERUSALEM!</p>\n",
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"covertext": "Everyone pours a half-glass of wine. The second cup of wine is the Cup of Redemption. Now, we toast the Israelites for...",
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"body": "<p> <em><strong>Everyone pours a half-glass of wine.</strong></em> </p>\n\n<p>The second cup of wine is the Cup of Redemption. Now, we toast the Israelites for escaping from slavery in Egypt.</p>\n\n<p>The Midrash relates that when the Egyptians were drowning in the Red Sea, angels wished to join in Israel's song of victory, but God rebuked them. In this spirit, we fill our second cup only half way, because our gladness is diminished by the suffering of others, even the suffering of our enemies.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>Thank you, God, for grapes, so we may drink this wine.</p>\n\n<p> <em><strong>Everyone drinks their second glass of wine.</strong></em> </p>\n\n\n",
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"covertext": "This is Karpas. It used to be parsley, but now it represents springtime. We dip it in saltwater, which represents the te...",
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"body": "<p>This is Karpas. It used to be parsley, but now it represents springtime. We dip it in saltwater, which represents the tears of the Israelites. Even if we are comfortable, may we never forget the pain of others.</p>\n\n<p><strong><em>Everyone grab some karpas and dip it in saltwater. Read the following prayer before eating.</em></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>Thank you, God, for the fruits of the earth.</p>\n",
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"body": "<p> <em><strong>Uncover the Matzoh.</strong></em> </p>\n\n<p>I am glad you asked these questions, for the story of this night is just what I wanted you to know. Indeed, this night is different from all other nights, for this night we celebrate the going forth of the Hebrew people from slavery into freedom.</p>\n\n<p>Why do we eat only matzoh tonight? When Pharaoh let our ancestors go from Egypt, they were forced to flee in great haste. They had no time to bake their bread. They could not wait for the yeast to rise. So the sun beating down on the dough as they carried it along baked into a flat unleavened bread called matzoh.</p>\n\n<p>Why do we eat bitter herbs tonight? Because our ancestors were slaves in Egypt and their lives were made bitter.</p>\n\n<p>Why do we dips herbs twice tonight? We dip the parsley into salt water because it reminds us of the greenery that comes to life in the springtime. We dip the bitter herbs into the sweet charoset as a sign of hope; our ancestors were able to withstand the bitterness of slavery because it was sweetened by the hope of freedom.</p>\n\n<p>Why do we recline at the table? Because reclining at the table was a sign of a free person in olden times, and since our ancestors were freed on this night, we recline at the table.</p>\n\n<p>Performing these rituals, we ourselves taste the bitterness of slavery and experience joy in freedom. We are reminded that the liberty to pursue happiness, to create beauty, to perform deeds of kindness, and to find fulfillment in life are the rights and privileges of all people. The task of achieving a society where these goals may be realized is our social responsibility.</p>\n",
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Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ
Haggadah Section: Shulchan Oreich
Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!
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