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"body": "<p><strong>We start our Seder, </strong>as we start every holiday, with blessings and setting our intention. Who are we? Why are we here? Take a moment and consider one thing that you are bringing to this table.</p>\n\n<p>____________________________________________________________________________________________________________________</p>\n\n<p>One to three volunteers should read the blessings: the first sanctifying the wine, the second sanctifying the time, and the third thanking G-d for keeping us alive and bringing us to this table. This last blessing is usually only said on the first night of Pesach, but we think it is appropriate to use to mark our unique gathering.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ, מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, וּמוֹעֲדֵי קָדְשֶךָ בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים.</p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly festivals for joy, and special times for celebration, this Passover, this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with festive revelations of Your holiness, happiness and joy You have granted us joyfully the holidays. Praised are you, Adonai, Who sanctifies Israel and the seasons.</p>\n\n<p>It is customary to say the following blessing only on the first Seder night, but we will say it to celebrate the unique gathering we have put together this evening.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, she’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has sustained us, maintained us and enabled us to reach this moment in life.</p>\n",
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"body": "<p><strong>This vegetable </strong>is a symbol of the coming spring. We dip it in salt water to remember the tears of our ancestors in Egypt. Others say we dip the karpas in salt water to remind ourselves of Joseph, whose brothers dipped his amazing technicolor dream coat in blood as they sold him into slavery in Egypt.</p>\n\n<p><strong>What things in our lives during this season make us feel hope?</strong></p>\n\n<p>_____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p><strong>What memories make the hope difficult or meaningful?</strong></p>\n\n<p>___________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p><strong>Take</strong> less than a kezayit (the volume of one olive) of the karpas, dip it into salt-water, and recite the following blessing:</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.</em> </p>\n\n<p>Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.</p>\n",
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"body": "<p> <em>The silence before the breaking of the middle matzah and before the eating of the afikoman suggests that something secret is expressed in the ceremony. We know that the idea of a Messianic era was considered a threat to regimes for whom there was no messiah but the Emperor, no redeemer but Rome. To dream of an era of peace, an end to slavery, is a revolutionary critique of the status quo. Jews disagreed among themselves as to who the Messiah will be or when the Messiah will come, but one thing they all knew. This was not the Messiah, now was not the fulfillment of the Messianic era. In silence, without benediction–for one does not bless that which has not yet occurred–they broke the matzah hidden between the two whole ones, anticipated its recovery, and eating it affirmed their belief in the Passover of the Future.</em> </p>\n\n<p> <em>-- Rabbi Harold Schulweis</em> </p>\n\n<p>When we broke the middle matza, we discussed brokenness. Now, we as we find and eat the afikoman, we bring some kind of wholeness back to the table. The afikoman is broken and can't be unbroken, but by breaking it into even smaller pieces and distributing them to everyone, we heal some of the pain of that brokenness. We dined like royalty tonight, but the taste of the afikoman is meant to be what lingers on our tongues through the conclusion of the seder.</p>\n\n<p>Think about the brokenness in your life and your world. What hopes do you have for that brokenness?</p>\n\n<p>_______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p>As liberated people, we can dream, and choose to live our lives in accordance with our dreams. What would it mean to live your life in the hope of repairing the brokenness of the world?</p>\n\n<p>_______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"covertext": "For the LORD thy G-d bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth...",
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"body": "<p>For the LORD thy G-d bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills; a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. <strong>And thou shalt eat and be satisfied, and bless the LORD thy G-d for the good land which He hath given thee.</strong></p>\n\n<p>(Deuteronomy 8:7-10)</p>\n\n<p>.</p>\n\n<p>In our tradition, the most important blessing on the food comes after we eat it. You can choose to join in the singing or to silently reflect. In either case, a question to think over: What does it mean to bless something? What power does our blessing have? What can we use that power for?</p>\n\n<p>____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p><strong>We pour the third cup of wine</strong>, without drinking yet, and continue.</p>\n",
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"body": "<p>What follows is a short selection of the traditional Hallel sung at this point in the seder. Feel free to look into the back of the book for more song suggestions, and start them up!</p>\n\n<p>יי זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹ. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַגְּדֹלִים. יֹסֵף יי עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם. בְּרוּכִים אַתֶּם לַיי, עֹשֵׂה שָׁמַיִם וָאָרֶץ. הַשָּׁמַיִם שָׁמַיִם לַיי,וְהָאָרֶץ נָתַן לִבְנֵי אָדָם. לֹא הַמֵּתִים יְהַלְלוּיָהּ ,וְלֹא כָּל יֹרדֵי דוּמָה. וַאֲנַחְנוּ נְבָרֵךְ יָהּ, מֵעַתָּה וְעַד עוֹלָם, הַלְלוּיָהּ.</p>\n\n<p> <em>Adonai z'charanu y'vareich, y'vareich et beit yisra-el, y'vareich et beit aharon. Y'vareich yirei Adonai, hak'tanim im hag'doleem. Yoseif Adonai aleichem, aleichem v'al b'neichem. B'rucheem atem l'Adonai, oseih shamayeem va-aretz. Hashamayeem shamayeem l'Adonai, v'ha-aretz natan livnei adam. Lo hameiteem y'hal'lu yah, v'lo kol yor'dei dumah. Va-anachnu n'vareich yah, mei-atah v'ad olam, hal'luyah.</em> </p>\n\n<p>The Lord is mindful of us and will bless us;
He will bless the house of Israel;
He will bless the house of Aaron;
He will bless those who fear the Lord, small and great. May the Lord bless you and increase you, you and your children. You are blessed by the Lord, Maker of heaven and earth.
The heaven is the Lord's, but earth has been given to mankind. The dead cannot praise the Lord, nor can any who go down into silence. We will bless the Lord now and forever. Halleluyah.</p>\n\n<p>.</p>\n\n<p>.</p>\n\n<p>מִן הַמֵּצַר קָרָאתִי יָּהּ, עָנָּנִי בַמֶרְחַב יָהּ.</p>\n\n<p> <em>Min hameitzar karati yah, anani vamerchav yah.</em> </p>\n\n<p>From the narrow I called to the Lord, God answered me in the great freedom of space.</p>\n\n<p>.</p>\n\n<p>.</p>\n\n<p>פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם, אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַיי, צַדִּיקִים יָבֹאוּ בוֹ.</p>\n\n<p> <em>Pitchu li sha-arei tzedek, avo vam odeh yah. Zeh hasha-ar l’Adonai, tzadikim yavo-u vo.</em> </p>\n\n<p>Open the gates of righteousness, that I may enter and praise the Lord.
This is the gateway to the Lord, the righteous shall enter through it.</p>\n\n<p>.</p>\n\n<p>.</p>\n\n<p><strong>One person sings a line, then everyone repeats.</strong></p>\n\n<p> <em>Od'cha ki anitani, vat'hi li lishuah</em>. ......................... אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה</p>\n\n<p>I thank You for You have answered me, and have become my salvation.</p>\n\n<p> <em>Even ma-asu haboneem, hay'tah l'rosh pinah</em>. ... אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה</p>\n\n<p>The stone which the builders rejected has become the major cornerstone.</p>\n\n<p> <em>Mei-eit Adonai hay'tah zot, hi niflat b'eineinu.....</em> מֵאֵת יי הָיְתָה זֹּאת הִיא נִפְלָאֹת בְּעֵינֵינוּ.</p>\n\n<p>This the Lord's doing; it is marvelous in our sight.</p>\n\n<p> <em>Zeh hayom asah Adonai, nagilah v’nism’chah vo.... </em> זה היום עשה יי נגילה ונשמחה בו</p>\n\n<p>This is the day, which the Lord has made – let us be glad and rejoice on it.</p>\n\n<p> <em>Ana Adonai hoshi-ah na.</em>. ....... אָנָא יי, הוֹשִיעָה נָּא.</p>\n\n<p><strong>O Lord, deliver us!</strong></p>\n\n<p> <em>Ana Adonai hatzlichah na.</em>. ...... אָנָא יי, הַצְלִיחָה נָא.</p>\n\n<p><strong>O Lord, let us prosper!</strong></p>\n\n<p>.</p>\n\n<p>Whoever can read the Hebrew reads the first half of the line, and everyone else replies with the chorus: \"Ki l'olam chasdo!\" (for his loving-kindness is forever).</p>\n\n<p>הוֹדוּ לַיי כִּי טוֹב, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>הוֹדוּ לָאֲדֹנֵי הָאֲדֹנִים, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לעֹשֵׂה נִפְלָאוֹת גְדֹלוֹת לְבַדּוֹ, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְרוֹקַע הָאָרֶץ עַל הַמָּיְם, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְעֹשֵׂה אוֹרִים גְּדֹלִים, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיוֹם, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>אֶת הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלַּיְלָה, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְמַכֵּה מִצְרַים בִּבְכוֹרֵיהֶם, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וַיוֹצֵא יִשְׂרָאֵל מִתּוֹכָם, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְגֹזֵר יַם סוּף לִגְזָרִים, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְמוֹלִיךְ עַמּוֹ בַמִּדְבָּר, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְמַכֵּה מְלָכִים גְּדֹלִים, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וַיָהֲרֹג מְלָכִים אַדִירִים, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וּלְעוֹג מֶלֶךְ הַבָּשָׁן, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וָנָתַן אַרְצָם לְנַחֲלָה, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>נַחֲלָה לְיִשְׂרָאֵל עָבְדוּ, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>שֶׁבְִּשִׁפְלֵנוּ זָכַר לָנוּ, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>וַיִפְרְקֵנוּ מִצָּרֵינוּ, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>נֹתֵן לֶחֶם לְכָל בָּשָׂר, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n\n<p>הוֹדוּ לְאֵל הַשָּׁמַיִם, <strong>כִּי לְעוֹלָם חַסְדּוֹ</strong>.</p>\n",
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"body": "<p>It's time for our last cup of wine together (for now). Let's raise our glasses to each other. Take a minute to thank the people around you for this experience--and <em>praise</em> them!</p>\n\n<p><strong>בָּרוּךְ</strong><strong> </strong><strong>אַתָּה</strong><strong> </strong><strong>יי</strong><strong> </strong><strong>אֱלֹהֵינוּ</strong><strong> </strong><strong>מֶלֶךְ</strong><strong> </strong><strong>הָעוֹלָם</strong><strong> </strong><strong>בּוֹרֵא</strong><strong> </strong><strong>פְּרִי</strong><strong> </strong><strong>הַגָפֶן</strong><strong>.</strong></p>\n\n<p> <em>Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri hagafen.</em> </p>\n\n<p>Praised are you, Adonai, Ruler of the universe, who has created the fruit of the vine.</p>\n\n<p> <em>Drink the wine, then recite the concluding blessing:</em> </p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן ,וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ רַחֶם נָא יי אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָׁה וּבְטָהֳרָה וְשַׂמְחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה , כִּי אַתָּה יי טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְּךָ עַל הָאָרֶץ וְעַל פְּרִי הַגֶּפֶן. בָּרוּךְ אַתָּה יי עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן.</p>\n\n<p>Praised are you, Adonai, Ruler of the universe, for the vine and the fruit, and for produce of the field, for the beautiful and spacious land, which you gave to our ancestors as a heritage. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city. Rebuild Jerusalem, the holy city, speedily in our days. Bring us there and cheer us with its restoration; may we eat Israel’s produce and enjoy its goodness; we praise you for Jerusalem’s centrality in our lives. and grant us happiness on this Feast of Matzot, For you, Adonai are good and beneficent to all, and we thank you for the land and the fruit of the vine. <strong>Praised are you, Adonai, for the land and the fruit of the vine.</strong></p>\n",
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"body": "<p> <em>Avadim hayyinu, hayyinu.............</em> עבדים היינו היינו</p>\n\n<p> <em>Atah bnei chorin, bnei chorin!</em>. ....עתה בני חורין בני חורין</p>\n\n<p> <em>Avadim hayyinu,...........................</em> עבדים היינו</p>\n\n<p> <em>atah atah bnei chorin, bnei chorin...</em> עתה עתה בני חורין בני חורין</p>\n\n<p>We were slaves and now we are free!</p>\n\n<p><strong>עבדים</strong><strong> </strong><strong>היינו</strong><strong> </strong><strong>לפרעה</strong><strong> </strong><strong>במצריים</strong><strong>, </strong><strong>ויוציאנו</strong><strong> </strong><strong>יי</strong><strong> </strong><strong>אלוהינו</strong><strong> </strong><strong>משם</strong></p>\n\n<p><strong>ביד</strong><strong> </strong><strong>חזקה</strong><strong> </strong><strong>ובזרוע</strong><strong> </strong><strong>נטויה</strong></p>\n\n<p>We were slaves in Egypt, and Hashem our G-d brought us out of there</p>\n\n<p>with a mighty hand and an outstretched arm.</p>\n\n<p>.</p>\n\n<p><strong>Come and hear</strong> the story of our people,</p>\n\n<p>The story we relive on Seder night.</p>\n\n<p>How our ancestors went forth from the straights of Mitzrayim</p>\n\n<p>to the open places of rejoicing and faith.</p>\n\n<p>This story belongs to you and me.</p>\n\n<p>An age-old story, it becomes our own</p>\n\n<p>when we tell it on Seder night.</p>\n\n<p>“A wandering Aramean was my father.</p>\n\n<p>He went down to Mitzraim few in number.</p>\n\n<p>There he became a great nation, mighty and numerous.” (Duet. 26:5)</p>\n\n<p>In Egypt we discovered our distinctiveness.</p>\n\n<p>Few in number, we learned that greatness is more than numbers.</p>\n\n<p>“The Egyptians treated us harshly and oppressed us,</p>\n\n<p>they imposed hard labor on us.” (Duet. 26:6)</p>\n\n<p>Their harshness wounded us with false accusations,</p>\n\n<p>with venom and hate and distrust.</p>\n\n<p>“We cried out to Adonai, the God of our ancestors,</p>\n\n<p>He heard our voice and saw our affliction, our toil and our oppression.” (Duet. 26:7)</p>\n\n<p>What did Adonai see in Mitzraim?</p>\n\n<p>He saw families torn asunder, and children made to suffer.</p>\n\n<p>God saw the cruelty of Egypt and the helplessness of Israel.</p>\n\n<p>“So Adonai brought us out of Egypt</p>\n\n<p>with a mighty hand, with an out-stretched arm,</p>\n\n<p>with awe and signs and wonders.” (Duet. 26:8)</p>\n\n<p>Egypt and Israel felt God’s presence</p>\n\n<p>In every corner of the land.</p>\n\n<p>His signs filled the earth and the sky</p>\n\n<p>His wonders could be seen in every Israelite’s eye.</p>\n\n<p>With a mighty hand He demanded justice for the oppressed.</p>\n\n<p>With plagues and wonders he taught the Egyptians the lesson of his power.</p>\n\n<p>So may God’s signs be present today</p>\n\n<p>To teach us of Your justice and Your mighty acts.</p>\n\n<p><strong>.</strong></p>\n\n<p><strong>Turn to a partner</strong> (or a group of 3) and tell this story in exactly one minute. We are going to time you! We will give you time to jot down your thoughts first.</p>\n\n<p>______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p>Now, go back through the text and choose one line or detail that was left out of your summary. You can also choose a detail from any other part of the Haggadah, or any other Exodus story you know (Prince of Egypt, anyone?). Discuss the significance of the detail you chose with your partner(s).</p>\n\n<p>______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"covertext": "(image from JewBelong; text derived from Machar Congregation of DC's Haggadah) Let us all refill our cups. Tonight we d...",
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"body": "<p> <em>(image from JewBelong; text derived from Machar Congregation of DC's Haggadah)</em> </p>\n\n<p>Let us all refill our cups.</p>\n\n<p>Tonight we drink four cups of the fruit of the vine.<br />\nThere are many explanations for this custom.<br />\nThey may be seen as symbols of various things:<br />\nthe four corners of the earth, for freedom must live everywhere;<br />\nthe four seasons of the year, for freedom's cycle must last through all the seasons;<br />\nor the four matriarchs: Sarah, Rebecca, Leah, and Rachel.</p>\n\n<p>A full cup of wine symbolizes complete happiness.<br />\nThe triumph of Passover is diminished by the sacrifice of many human lives<br />\nwhen ten plagues were visited upon the people of Egypt.<br />\nIn the story, the plagues that befell the Egyptians resulted from the decisions of tyrants,<br />\nbut the greatest suffering occurred among those who had no choice but to follow.</p>\n\n<p>It is fitting that we mourn their loss of life, and express our sorrow over their suffering.<br />\nFor as Jews we cannot take joy in the suffering of others.<br />\nTherefore, let us diminish the wine in our cups<br />\nas we recall the ten plagues that befell the Egyptian people.</p>\n\n<p>As we recite the name of each plague, in English and then in Hebrew,<br />\nplease dip a finger in your wine and then touch your plate to remove the drop.</p>\n\n<p> <em><strong>Everyone:</strong></em> </p>\n\n<p><strong>Blood</strong> - Dam (Dahm) דם<br />\n<strong>Frogs </strong>- Ts'phardea (Ts'phar-DEH-ah) צפרדע<br />\n<strong>Gnats </strong>- Kinim (Kih-NEEM) כנים<br />\n<strong>Flies </strong>- Arov (Ah-ROV) ערוב<br />\n<strong>Cattle Disease</strong> - Dever (DEH-vehr) דבר<br />\n<strong>Boils</strong> - Sh'hin (Sh'-KHEEN) שחין<br />\n<strong>Hail</strong> - Barad (Bah-RAHD) ברד<br />\n<strong>Locusts</strong> - `Arbeh (Ar-BEH) ארבה<br />\n<strong>Darkness </strong>- Hoshekh (KHO-shekh) חושך<br />\n<strong>Death of the Firstborn</strong> - Makkat B'khorot (Ma-katB'kho-ROT) מכת בכורות</p>\n\n<p>In the same spirit, our celebration today also is shadowed<br />\nby our awareness of continuing sorrow and oppression in all parts of the world.<br />\nAncient plagues are mirrored in modern tragedies.</p>\n\n<p>In our own time, as in ancient Egypt, ordinary people suffer and die<br />\nas a result of the actions of the tyrants who rule over them.<br />\nWhile we may rejoice in the defeat of tyrants in our own time,<br />\nwe must also express our sorrow at the suffering of the many innocent people<br />\nwho had little or no choice but to follow.</p>\n\n<p>As the pain of others diminishes our joys,<br />\nlet us once more diminish the ceremonial drink of our festival<br />\nas we name some of the plagues of our own world:</p>\n\n<p> <em>Everyone is encouraged to call out names of plagues of today.</em> </p>\n\n<p> <em>________________________ </em> <em>________________________</em> </p>\n\n<p> <em>________________________ </em> <em>________________________</em> </p>\n\n<p> <em>________________________ </em> <em>________________________</em> </p>\n",
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"body": "<p>Welcome to our community-style seder! Our Haggadah is based on the traditional Haggadah, but this is not a traditional seder. For one, it is not on the traditional seder night; tonight is the second night of Pesach, and traditionally in Eretz Israel we only celebrate on the first night. Traditionally, it is forbidden to write during the seder because of the laws of Yom Tov; however, in our Haggadah you will find spaces for your own reflections. We have left a lot of the traditional text out with the hope of making space more space for ourselves at the table. We are different people, from different places, with different Jewish (and non-Jewish) backgrounds. Tonight, we are coming together to celebrate and draw strength from the beauty of our tradition.</p>\n\n<p>There may be aspects of this Haggadah that make you uncomfortable. You may feel like something is missing--feel free to jump in and add! You may feel overwhelmed by unfamiliar texts or concepts--feel free to ask questions, or take time for yourself to peruse the text at your own pace or step out for a break. As much as possible, though, we ask for your presence. Each person coming to the table tonight is an integral part of making the seder everything it can be.</p>\n\n<p>Most of our seder will involve volunteers reading aloud from the Haggadah. However, we want to encourage lots of questions and reflections from you! To help ensure that, you will find two things on the table:</p>\n\n<p>1) some snacks to help keep your hunger at bay while we work through the Haggadah text, and</p>\n\n<p>2) brightly-colored candies.</p>\n\n<p>Those candies are for you to give to anyone who you think asks an insightful question or makes an insightful comment through the course of the night. Obviously, this seder is not a competition to see who is the most insightful, but it can be hard to speak up, and the candies are a way to show appreciation for positive contributions.</p>\n\n<p>Are there any other norms we would like to establish for our time together?</p>\n\n<p>_______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"covertext": "The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask....",
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"body": "<p>The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.</p>\n\n<p>The Wise One asks: \"What is the meaning of the laws and traditions God has commanded?\" You should teach him all the traditions of Passover, even to the last detail.</p>\n\n<p>The Wicked One asks: \"What does this ritual mean to you?\" By using the expression \"to you\" he excludes himself from his people and denies God. Shake his arrogance and say to him: \"It is because of what the Lord did for me when I came out of Egypt...\" \"For me\" and not for him -- for had he been in Egypt, he would not have been freed.</p>\n\n<p>The Simple One asks: \"What is all this?\" You should tell him: \"It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage.\"</p>\n\n<p>As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: \"And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt.\"</p>\n\n<p>.</p>\n\n<p>.</p>\n\n<p>.</p>\n\n<p>\"Each one of us contains aspects of each child; each one of us is sometimes wise and sometimes wicked, sometimes simple and sometimes silent. We are the four children. As such we ask questions and we provide answers, different answers for different needs.\" -- Rabbi Miriam T. Spitzer</p>\n\n<p>What do you make of this text? Split off into pairs or groups of 3 and discuss for 5 minutes. Do you agree with the characterizations of each question? Which child do you identify with?</p>\n\n<p>____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"body": "<p> <em>Take the middle matzah and break it into two, one piece larger than the other.</em> </p>\n\n<p> <em>The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder.</em> </p>\n\n<p> <em>The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech.”</em> </p>\n\n<p><strong>Soon</strong>, <strong>we will begin</strong> telling the tale of Pesach properly. We start this story from a place of brokenness. Not only is the matzo broken, but it is broken unevenly. There is a bigger piece and a smaller piece. It's not right. It's not fair. </p>\n\n<p>Take a moment to write or silently reflect on the brokenness in your life this year: the pain, the injustice, the darkness. Anyone who feels comfortable can share out loud, but you are not obligated to do so.</p>\n\n<p>________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"covertext": "Raise the tray with the matzot and say: הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִ...",
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"body": "<p> <em>Raise the tray with the matzot and say:</em> </p>\n\n<p>הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.</p>\n\n<p> <em>Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.</em> </p>\n\n<p>This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.</p>\n\n<p> <em>Refill the wine cups, but don’t drink yet.</em> </p>\n\n<p> <em>.</em> </p>\n\n<p><strong>Note the tension</strong> in the text. On the night we celebrate our liberation, we begin by saying we are slaves now. We begin by yearning for the land of Israel--but we are already here. In truth, liberation is always a process. We yearn for its completion, but we are never truly there. In what ways do you feel liberated?</p>\n\n<p>_________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p>Consider the connection between this and the invitation in the text for all who are hungry to come in. We all like to think of ourselves as essentially good people. But how inviting are we? How well have we included people in our lives? How much of ourselves are we bringing to this table? How can we strive to do better?</p>\n\n<p>_________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"covertext": "It is a tradition in some Sephardic families to pass the seder plate over everyone’s head while singing (or reciting) th...",
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"body": "<p>It is a tradition in some Sephardic families to pass the seder plate over everyone’s head while singing (or reciting) the order of the seder. The ritual of passing the seder plate is meant to offer a blessing to our guests – may you only know sweetness and may the bitterness and affliction of oppression “pass over you.”</p>\n\n<p><strong>Everyone</strong>: Recite the order of the seder in Hebrew (below).</p>\n\n<p><strong>One volunteer</strong>: Pick up the seder plate and bless each person at the table. Move the seder plate around each person’s head in a circular motion, then lightly touch the seder plate to the head before blessing the next person. After everyone has been blessed, someone should bless the volunteer.</p>\n\n<p>1. <strong>Kadesh</strong> – Sanctification of the gathering</p>\n\n<p>2. <strong>Ur’chatz</strong> – Washing hands before eating green vegetables</p>\n\n<p>3. <strong>Karpas</strong>- Eating a piece of vegetable dipped in salt water</p>\n\n<p>4. <strong>Yachatz</strong> – Breaking the middle matzah</p>\n\n<p>5. <strong>Maggid</strong> – Telling of the story</p>\n\n<p>6. <strong>Rach’tzah</strong> – Washing hands before eating matzah</p>\n\n<p>7. <strong>Motzi</strong> – Blessing over matzah as food</p>\n\n<p>8. <strong>Matzah</strong> – Blessing over matzah as a special mitzvah</p>\n\n<p>9. <strong>Maror</strong> – Eating the bitter herbs</p>\n\n<p>10. <strong>Korech</strong> – Eating a sandwich of haroset & bitter herbs</p>\n\n<p>11.<strong>Shulchan orech</strong> – Eating the festive meal</p>\n\n<p>12. <strong>Tzafun</strong> – Eating the afikomen</p>\n\n<p>13. <strong>Barech</strong> – Grace after meals</p>\n\n<p>14. <strong>Hallel</strong> – Song and Praise!</p>\n\n<p>15. <strong>Nirtzah</strong> – Conclusion</p>\n\n<p>.</p>\n\n<p>.</p>\n",
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"body": "<p>Our seder is at night because the exodus from Egypt is said to have taken place at night. We light candles to bring light to our table.</p>\n\n<p>Everyone is invited to light a candle and place it somewhere on the table or in the room. We are not technically celebrating Yom Tov, but you are welcome to recite the traditional blessing before you light.</p>\n\n<p style=\"text-align:center;\">ברוך אתה יי אלוהינו מלך העולם אשר קדשנו במצוותיו וצונו להדליק נר של יום טוב.</p>\n\n<p style=\"text-align:center;\"><em>Baruch atah Adonai, Eloheinu Melech Haolam, asher ki-de-sha-nu b’mitzvotav, ve’tzivanu lehadlik ner shel yom tov.</em></p>\n\n<p>Blessed are you, Adonai, our G-d, Ruler of the World, who made us holy with commandments, and commanded us to light the lights of Yom Tov.</p>\n",
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"body": "<p>Many feel that redemption requires complete change. Dayenu reminds us that redemption or self-improvement is a process. Each line of the Dayenu makes this very point. For example, we say had God taken us out of Egypt and not executed judgment upon the Egyptians, Dayenu – it would have been enough. One should be perpetually moving toward self-improvement. The process is sometimes more valuable than the end result.</p>\n\n<p>[...] I remember, during some of the most difficult times of the Free Soviet Jewry Movement, standing outside Soviet government buildings and chanting Dayenu. Our message was clear. We were saying “Enough of the suffering that our sisters and brothers in the Soviet Union are experiencing.” We would spell out what we meant using the structure of the Dayenu itself. “Had only the Soviets prevented the baking of matzot, and not imprisoned Sharansky, it would have been enough….”</p>\n\n<p>But in reality Dayenu teaches the opposite message. It tells us that had God only done one favor for us, it would have been enough. Dayenu is not a song of complaint; it is rather a song of thanksgiving to God. Dayenu is a perfect way to bring the learning in the magid section to a higher level. Once recounting the story of the Exodus, we cannot contain ourselves as we declare: Thank you, God, for allowing us to ascend and come one step closer to full redemption.</p>\n\n<p>.</p>\n\n<p><strong>In what ways</strong> have we made real, tangible improvements to ourselves and the world? Take some time to think about them and appreciate each one. _____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"body": "<p>Rabban Gamaliel used to say: If one has not explained three things on Pesach, one has not fulfilled his obligation. They are: Pesach, Matzah, and Maror.</p>\n\n<p><strong>Pesach</strong> (Shank Bone): <strong>Why did our fathers</strong> eat the Passover offering during the time that Temple was still standing? It is because the Holy One, Blessed be He, passed over the houses of our ancestors in Egypt, as it is written: \"You shall say: It is the Passover offering for the Lord, who passed over the houses of the children in Egypt when He smote the Egyptians and spared our houses. The people knelt and bowed down.\"</p>\n\n<p><strong>Matzah</strong> ( <em>Lift up the matzah</em> ): <strong>Why do we eat this matzah?</strong> It is because the King of Kings, the Holy one, revealed Himself to our ancestors and redeemed them before their dough had time to ferment, as it is written: \"They baked the dough which they had brought out of Egypt into unleavened cakes; for they were driven out of Egypt and could not delay, nor had they prepared any provision for their journey.\"</p>\n\n<p><strong>Maror</strong> ( <em>Lift up the maror</em> ): <strong>Why do we eat this bitter herb?</strong> It is because the Egyptians embittered the lives of our fathers in Egypt, as it is written: \"They made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor in the field; whatever work tasks they performed were backbreaking.\" What else is on our plate? Offer an alternative explanation for these symbols, or any of the others you see on the seder plate. _____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"body": "<p>Although our seder is not over, we have filled the commandment to tell the story. Therefore, we begin to sing.</p>\n\n<p>Betzeit yisrael mimitzrayim,.............. בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם<br />\nbeit Ya'akov meam loez..................... בֵּית יַעֲקֹב מֵעַם לֹעֵז.<br />\nHaytah yehudah lekodsho................. הָיְתָה יְהוּדָה לְקָדְשׁוֹ<br />\nYisrael mamshelotav.......................... יִשְׂרָאֵל מַמְשְׁלוֹתָיו.</p>\n\n<p>Hayam ra'ah vayanos,........................ הַיָּם רָאָה וַיָּנֹס<br />\nhayarden yisov leachor...................... הַיַּרְדֵּן יִסֹּב לְאָחוֹר.<br />\nHeharim rakedu cheilim,..................... הֶהָרִים רָקְדוּ כְאֵילִים<br />\ngevaot kivnei tzon................................ גְּבָעוֹת כִּבְנֵי צֹאן.</p>\n\n<p>Mah lecha hayam ki tanus,................. מַה לְּךָ הַיָּם כִּי תָנוּס<br />\nhayarden tisov leachor........................ הַיַּרְדֵּן תִּסֹּב לְאָחוֹר.<br />\nHeharim tirkedu cheilim,..................... הֶהָרִים תִּרְקְדוּ כְאֵילִים<br />\ngevaot kivnei tzon.................................גְּבָעוֹת כִּבְנֵי צֹאן.</p>\n\n<p>Milifnei adon chuli aretz,.....................מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ<br />\nMlifnei eloah ya'akov...........................מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב.<br />\nHahofechi hatzur agam mayim,........הַהֹפְכִי הַצּוּר אֲגַם מָיִם<br />\nChalamish lemayeno mayim..............חַלָּמִישׁ לְמַעְיְנוֹ מָיִם.</p>\n\n<p> <em>.</em> </p>\n\n<p> <em>.</em> </p>\n\n<p> <em>.</em> </p>\n\n<p> <em>Translation:</em> </p>\n\n<p> <em>When Israel came forth out of Egypt, the house of Jacob from a people of strange language;<br />\nJudah became His sanctuary, Israel His dominion.<br />\nThe sea saw it, and fled; the Jordan turned backward.<br />\nThe mountains skipped like rams, the hills like young sheep.<br />\nWhat is has come upon you, the sea, that you flee? The Jordan, that you turn backward?<br />\nThe mountains, that you skip like rams; the hills, like young sheep?<br />\nTremble, earth, at the presence of the Master, at the presence of the God of Jacob;<br />\nWho turned the rock into a pool of water, the flint into a fountain of waters. </em> </p>\n",
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"body": "<p> <em>In Hamotzi we say blessed are you Hashem who brings bread from the ground. The obvious question is why do we say bread from the ground? After all doesn’t Hashem only provide the Wheat? The answer is that by stating the beracha as such we are saying we are a partner to Hashem being that we are a part of him and by leaving our individual work out of the picture we can see ourselves as a part of G-d. To have pride is exactly the opposite of this idea.</em> </p>\n\n<p> <em>-- Chaviv Danesh</em> </p>\n\n<p>In the midst of our royal feasting, matzah is meant to be a moment of humility. It can be hard to balance between self-confidence and humility. Have you ever struggled to be both self-assured and humble? Reflect on those moments while you eat the matzah.</p>\n\n<p>_____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n\n<p> <em>Take the three matzot - the broken piece between the two whole ones – and hold them in your hand and recite the following blessing:</em> </p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ.</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who provides sustenance from the earth.</p>\n\n<p>Before eating the matzah, put the bottom matzah back in its place and continue, reciting the following blessing while holding only the top and middle piece of matzah.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה.</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat matzah.</p>\n\n<p> <em>Break the top and middle matzot into pieces and distribute them everyone at the table to eat a while reclining to the left.</em> </p>\n",
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"covertext": "Our eating of maror and talking about slavery might [...] carry with it a lesson about the negative power of shame. I do...",
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"body": "<p>Our eating of maror and talking about slavery might [...] carry with it a lesson about the negative power of shame.</p>\n\n<p>I don’t like sharing my stories of pain or difficulty. They often feel like stories of failure. It often feels like my pain is a result of my inadequacy in managing my life or lack of success. If I were a better person, more capable, wiser, more powerful, my story would be all about happiness. Sadness becomes associated with failure.</p>\n\n<p>By including the pain and humiliation in our national story of birth and redemption we are reminding ourselves that pain, sadness, and difficulty are part of everyone’s story. I don’t need to paper over it or pretend it’s not there. My challenge is to include fully the hard parts of my story, both individually and nationally, and still feel joy and gratitude. Our plates include bitter herbs right next to the matza and the wine. --Rabbi Zvi Hirschfield</p>\n\n<p>In a world where so much time is devoted to social media and our \"personal branding\", it can be difficult to be open about the bitterness in our lives. What are some of the bitter truths about our lives that we don't like to share with people? _______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ Now take a kezayit (the volume of one olive) of the maror. Dip it into the Charoset, but not so much that the bitter taste is neutralized. Recite the following blessing and then eat the maror (without reclining): בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר. Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror. Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.</p>",
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"handle": "barech-blessing-meal",
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"body": "<p><strong>This is the full text</strong> of the traditional blessing after meals. It is long and in Hebrew. Jess thinks it is beautiful and fun to sing it out loud, and would love if you would join her, humming along or clapping if you don't know the words. Alternatively, take a brief nap and we'll be back shortly.</p>\n\n<p>שִׁיר הַמַּעֲלוֹת: בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו. תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ</p>\n\n<p>When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.</p>\n\n<p>Include parentheses when there is a minyan present.</p>\n\n<p>Leader: רַבּוֹתַי נְבָרֵךְ. Friends, let us say grace.</p>\n\n<p>Participants: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. Praised be the name of the Lord now and forever.</p>\n\n<p>Leader: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ. Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.</p>\n\n<p>Participants: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Blessed be (our God) whose food we have eaten.</p>\n\n<p>Leader: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ. Blessed be (our God) whose food we have eaten.</p>\n\n<p>All together: בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ. Blessed be He and blessed be His name.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.</p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.</p>\n\n<p>נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.</p>\n\n<p>We thank you, Adonai, Lord our God, for having given a beautiful, good, and spacious land; for having taken us out from the land of Egypt and redeemed us from the house of slavery; for Your covenant which You sealed in our flesh; for Your Torah which You taught us; for the life, grace and kindness You have granted us; and for the food with which You always sustain us.</p>\n\n<p>וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן. רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ אָבִינוּ רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.</p>\n\n<p>For everything, Adonai, our God, we thank and praise You. May your name be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless Adonai, our God for the good land he has given you.” Praised are you, Adonai, for the land and the food. Have mercy, Adonai our God, on Israel your people, on Jerusalem your city, on Zion the abode of your glory, on the kingdom of the house of David your anointed one, and on the great and holy Temple that bears your name. Our God, our Father, tend and feed us; sustained and support us and relieve us. Speedily, Adonai our God, grant us relief from all our troubles. Lord our God, O make us not rely on the gifts and loans of men but rather on your full, open and generous hand, that we may never be put to shame and disgrace.</p>\n\n<p>אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדּוֹנֵנוּ, וְזִכְרוֹן אֲבוֹתֵינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּךָ ,וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים, לְחַיִּים וּלְשָׁלוֹם בְּיוֹם חַג הַמַּצּוֹת הַזֶּה. זָכְרֵנוּ יְיָ אֱלֹהֵינוּ בּוֹ לְטוֹבָה וּפָּקְדֵנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ, כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה</p>\n\n<p>Our God and God of our fathers, may the remembrance of us, of our fathers, of the anointed son of David your servant, of Jerusalem your holy city, and of all your people the house of Israel, ascend, come, appear, be heard, and be accepted before you for deliverance and good, for grace, kindness and mercy, for life and peace, on this day of the Festival of Matzot. Remember us this day, Lord our God, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to you, for you art a gracious and merciful God and King.</p>\n\n<p>וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.</p>\n\n<p>Rebuild Jerusalem the holy city speedily in our days. Praised are you, Adonai, who will rebuild Jerusalem in mercy. Amen.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גֹּאֲלֵנוּ יוֹצְרֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב, וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ.</p>\n\n<p>Praised are you, Adonai our God, Ruler of the universe. Adonai, you are our father, our king and sovereign, our creator, our redeemer, our maker, the holy one of Jacob, the shepherd of Israel, the good king who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support mercy, life and peace and all goodness. May you never deprive us of any good thing.</p>\n\n<p>הָרַחֲמָן הוּא יִמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד. הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ. הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים. הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד. הָרַחֲמָן הוּא יִשְׁבּר עֻלֵנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו. הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת.</p>\n\n<p>May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified in us forever and ever; may He be honored in us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.</p>\n\n<p>הָרַחֲמָן הוּא יְבָרֵךְ אוֹתִי (וְאֶת אִשְׁתִּי/בַּעֲלִי/זַרְעִי וְאֶת) כָּל אֲשֶׁר לִי,</p>\n\n<p>May the Merciful One bless me (and my wife/husband/children) and all that is mine</p>\n\n<p>וְאֶת כָּל הַמְסֻבִּין כַּאן,</p>\n\n<p>and all who are seated here,</p>\n\n<p>אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ, כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה, וְנֹאמַר אָמֵן.</p>\n\n<p>us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing. May He bless us all together with a perfect blessing, and let us say, Amen.</p>\n\n<p>בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יְיָ וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם. May heaven find merit in us that we may enjoy a lasting peace. May we receive blessings from the Lord, justice from the God of our salvation, and may we find favor and good sense in the eyes of God and men.</p>\n\n<p> <em>Optional blessings:</em> </p>\n\n<p>הָרַחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ טוֹב. הָרַחֲמָן הוּא יְבָרֵךְ אֶת מְדִנַת יִשְׂרָאֵל. הָרַחֲמָן הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, וְיָגֵן עֲלֵיהֶם. הָרַחֲמָן הוּא יַשְׁכְּין שָׁלוֹם בֵּין בְּנֵי יַעֲקֹב וּבְנֵי יִשְׁמָעֵאל הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא.</p>\n\n<p>May the Merciful One cause us to inherit the day of total goodness. May the Merciful One bless the State of Israel. May the Merciful One bless those who serve in the IDF and watch over them. May the Merciful One enable us to live in the days of the Messiah and in the world to come.</p>\n\n<p>מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם. עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן. יְראוּ אֶת יְיָ קְדֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו. כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּייָ וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם. <strong>יְיָ עֹז לְעַמּוֹ יִתֵּן יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.</strong></p>\n\n<p>God is our tower of salvation, showing kindness to his anointed, to David and his descendents forever. May he who creates peace in his heavenly heights, may he grant peace for us, all Israel; and and all humanity, and we can say, Amen. Revere the Lord, you his holy ones for those who revere him suffer no want. Lions may be famishing and starving, but those who seek the Lord shall not lack any good thing. Give thanks to the Lord, for he is good; his kindness endures forever. You open your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the Lord, and whose trust is in the Lord. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. <strong>The Lord will give strength to his people; the Lord will bless His people with peace.</strong></p>\n",
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"body": "<p>One of most beloved songs in the Passover seder is \"Dayenu\". A few of us will read the stanzas one at a time, and everyone else will respond, \"Dayenu\" – meaning, “it would have been enough for us”.</p>\n\n<p>Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. Feel free to be Persian/Afghani for the evening if you’d like.</p>\n\n<p>1. If He had brought us out from Egypt,</p>\n\n<p> <em>Ilu hotzianu mimitzrayim,</em>. ...............אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם</p>\n\n<p>and had not carried out judgments against them</p>\n\n<p> <em>v'lo asah bahem sh'fatim</em>,. ................וְלֹא עָשָׂה בָּהֶם שְׁפָטִים</p>\n\n<p><strong>— Dayeinu! .........................................דַּיֵּנוּ</strong></p>\n\n<p>2. If He had carried out judgments against them,</p>\n\n<p> <em>Ilu asah bahem sh'fatim.</em>. .................אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים</p>\n\n<p>and not against their idols</p>\n\n<p> <em>v'lo asah beloheihem,</em>. .......................וְלֹא עָשָׂה בֵּאלֹהֵיהֶם</p>\n\n<p><strong>— Dayeinu! .........................................דַּיֵּנוּ</strong></p>\n\n<p>3. If He had destroyed their idols,</p>\n\n<p> <em>Ilu asah beloheihem</em>, ..........................אִלּוּ עָשָׂה בֵּאלֹהֵיהֶם</p>\n\n<p>and had not smitten their first-born</p>\n\n<p> <em>v'lo harag et b'choreihem</em>,. ................ וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם</p>\n\n<p><strong>— Dayeinu! .........................................דַּיֵּנוּ</strong></p>\n\n<p>4. If He had smitten their first-born,</p>\n\n<p> <em>Ilu harag et b'choreihem</em>,. .................. אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם</p>\n\n<p>and had not given us their wealth</p>\n\n<p> <em>v'lo natan lanu et mamonam</em>,. ............ וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם</p>\n\n<p><strong>— Dayeinu! .........................................דַּיֵּנוּ</strong></p>\n\n<p>5. 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"body": "<p> <em>The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.</em> </p>\n\n<p>We have told the story. We have eaten our festive meal. What now should we raise our glass for?</p>\n\n<p>_____________________________________________________________________________________________________________</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.</em> </p>\n\n<p>Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.</p>\n",
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"body": "<p>Rabban Gamaliel used to say: If one has not explained three things on Pesach, one has not fulfilled his obligation. They are: Pesach, Matzah, and Maror.</p>\n\n<p><strong>Pesach</strong> (Shank Bone): <strong>Why did our fathers</strong> eat the Passover offering during the time that Temple was still standing? It is because the Holy One, Blessed be He, passed over the houses of our ancestors in Egypt, as it is written: \"You shall say: It is the Passover offering for the Lord, who passed over the houses of the children in Egypt when He smote the Egyptians and spared our houses. The people knelt and bowed down.\"</p>\n\n<p><strong>Matzah</strong> ( <em>Lift up the matzah</em> ): Why do we eat this matzah? It is because the King of Kings, the Holy one, revealed Himself to our ancestors and redeemed them before their dough had time to ferment, as it is written: \"They baked the dough which they had brought out of Egypt into unleavened cakes; for they were driven out of Egypt and could not delay, nor had they prepared any provision for their journey.\"</p>\n\n<p><strong>Maror</strong> ( <em>Lift up the maror</em> ): Why do we eat this bitter herb? It is because the Egyptians embittered the lives of our fathers in Egypt, as it is written: \"They made life bitter for them with hard labor, with clay and bricks, and with all kinds of labor in the field; whatever work tasks they performed were backbreaking.\"</p>\n\n<p>What else is on our plate? Offer an alternative explanation for these symbols, or any of the others you see on the seder plate. _____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"body": "<p><strong>Although our seder</strong> is not over, we have filled the commandment to tell the story. To celebrate, we begin with a taste of the <em>hallel (</em> praise or song) that will follow dinner.</p>\n\n<p> <em>Betzeit yisrael mimitzrayim</em>,. ............. בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם</p>\n\n<p> <em>beit Ya'akov meam loez</em>. .................... בֵּית יַעֲקֹב מֵעַם לֹעֵז.</p>\n\n<p> <em>Haytah yehudah lekodsho</em>. ................ הָיְתָה יְהוּדָה לְקָדְשׁוֹ</p>\n\n<p> <em>Yisrael mamshelotav.....</em>. .................... יִשְׂרָאֵל מַמְשְׁלוֹתָיו.</p>\n\n<p> <em>Hayam ra'ah vayanos,...</em>. .................... הַיָּם רָאָה וַיָּנֹס</p>\n\n<p> <em>hayarden yisov leachor..</em>. ................... הַיַּרְדֵּן יִסֹּב לְאָחוֹר.</p>\n\n<p> <em>Heharim rakedu cheilim,..</em>. .................. הֶהָרִים רָקְדוּ כְאֵילִים</p>\n\n<p> <em>gevaot kivnei tzon...</em>. ............................ גְּבָעוֹת כִּבְנֵי צֹאן.</p>\n\n<p> <em>Mah lecha hayam ki tanus,</em>. ................ מַה לְּךָ הַיָּם כִּי תָנוּס</p>\n\n<p> <em>hayarden tisov leachor</em>. ....................... הַיַּרְדֵּן תִּסֹּב לְאָחוֹר.</p>\n\n<p> <em>Heharim tirkedu cheilim,</em>. .................... הֶהָרִים תִּרְקְדוּ כְאֵילִים</p>\n\n<p> <em>gevaot kivnei tzon</em>. ................................גְּבָעוֹת כִּבְנֵי צֹאן.</p>\n\n<p> <em>Milifnei adon chuli aretz,</em>. ....................מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ</p>\n\n<p> <em>Mlifnei eloah ya'akov....</em>. ......................מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב.</p>\n\n<p> <em>Hahofechi hatzur agam mayim,</em>. .......הַהֹפְכִי הַצּוּר אֲגַם מָיִם</p>\n\n<p> <em>Chalamish lemayeno mayim</em>. .............חַלָּמִישׁ לְמַעְיְנוֹ מָיִם</p>\n\n<p>.</p>\n\n<p>Translation:</p>\n\n<p>When Israel came forth out of Egypt, the house of Jacob from a people of strange language; Judah became His sanctuary, Israel His dominion. The sea saw it, and fled; the Jordan turned backward. The mountains skipped like rams, the hills like young sheep. What is has come upon you, the sea, that you flee? The Jordan, that you turn backward? The mountains, that you skip like rams; the hills, like young sheep? Tremble, earth, at the presence of the Master, at the presence of the God of Jacob; Who turned the rock into a pool of water, the flint into a fountain of waters.</p>\n",
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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><strong>We now refill our wine glasses one last time </strong>and open the front door to invite the prophet Elijah to join our Seder. 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 in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions.</p>\n\n<p><strong>אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,</strong></p>\n\n<p><strong>אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי.</strong></p>\n\n<p><strong>בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ</strong></p>\n\n<p><strong>עִם מָשִֽׁיחַ בֶּן דָּוִד,</strong></p>\n\n<p><strong>עִם מָשִֽׁיחַ בֶּן דָּוִד.</strong></p>\n\n<p> <em><strong>Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David Im mashiach ben-David</strong></em> </p>\n\n<p><strong>Elijah the prophet, the returning, the man of Gilad: return to us speedily, in our days with the messiah, son of David.</strong></p>\n\n<p>We place a cup of wine for the prophet Elijah at the center of the Seder table. We open the door to welcome this usually unseen guest into our homes in the hope that the final, messianic, redemption of all people is at hand. Our ancient traditions tell us that final redemption will come at the season of Israel's redemption from Egyptian bondage - on some Passover to come.</p>\n",
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"body": "<p>Of more recent origin is the custom of placing a second cup on the Seder table for a second unseen but deserving guest - the prophetess, Miriam, sister of Moses and Aaron.<br />\n <em><strong>Why Miriam?</strong></em> <br />\nIt was Miriam, the Prophetess, symbol of all the courageous and worthy women who kept the home fires burning, even when the men became discouraged and despaired of redemption. Who then is more deserving to be \"toasted\" with wine and saluted for service \"above and beyond\" than she?<br />\nIf the Cup of Elijah is one symbolizing hope for future redemption, Miriam's Cup symbolizes redemption realized through the tireless efforts of women. Let us honor her for her heroism, and through her, all the brave, capable, devoted, faithful and loyal women of who have been, and continue to be, the ongoing source of strength.<br />\nFor the sake of our righteous women were our ancestors redeemed from Egypt. L'Chaim!</p>\n\n<p> <em>The women fill Miriam's cup. One reads:</em> </p>\n\n<p>זאת כוס מרים, כוס מיים חיים, זכר ליציאת מצריים</p>\n\n<p><strong> <em>Zot Kos Miryam, kos mayim hayim. Zeikher l'yitziat Mitztrayim.</em> </strong></p>\n\n<p>This is the cup of Miriam, the cup of living waters, in remembrance of the Exodus from Egypt.</p>\n\n\n\n<p>What do we do on a daily basis that helps bring about our redemption?</p>\n\n<p>____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________</p>\n",
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"covertext": "Olam chesed yibaneh עוֹלָם חֶסֶד יִבָנֶה I will build this world from love... yai dai dai And you must build this world...",
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"body": "<p><strong>Olam chesed yibaneh עוֹלָם חֶסֶד יִבָנֶה</strong></p>\n\n<p>I will build this world from love... yai dai dai<br />\nAnd you must build this world from love... yai dai dai<br />\nAnd if we build this world from love... yai dai dai<br />\nThen G-d will build this world from love... yai dai dai</p>\n\n<p>*********</p>\n\n<p><strong>Hava nagila</strong><br />\nHava nagila<br />\nHava nagila venis'mecha<br />\n <em>(repeat stanza once)</em> </p>\n\n<p>Hava neranenah<br />\nHava neranenah<br />\nHava neranenah venis'mecha<br />\n <em>(repeat stanza once)</em> </p>\n\n<p>Uru, uru achim!<br />\nUru achim b'lev sameach<br />\n <em>(repeat line three times)</em> </p>\n\n<p>Uru achim, uru achim!<br />\nB'lev sameach</p>\n",
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"body": "<p><strong>Many nights</strong> we’ve prayed, with no proof anyone could hear,</p>\n\n<p>In our hearts a hopeful song, we barely understood.</p>\n\n<p>Now we are not afraid, although we know there’s much to fear,</p>\n\n<p>We were moving mountains, long before we knew we could.<br />\n <em><u><strong>Chorus:</strong></u></em> </p>\n\n<p> <em>There can be miracles when you believe</em> </p>\n\n<p> <em>Though hope is frail, it’s hard to kill</em> </p>\n\n<p> <em>Who knows what miracles you can achieve?</em> </p>\n\n<p> <em>When you believe, somehow you will</em> </p>\n\n<p> <em>You will when you believe</em> </p>\n\n<p><strong>In this time </strong>of fear, when prayer so often proves in vain</p>\n\n<p>Hope seemed like the summer birds, too swiftly flown away</p>\n\n<p>Yet now I’m standing here, my heart’s so full I can’t explain</p>\n\n<p>Seeking faith and speaking words I never thought I’d say</p>\n\n<p>(Chorus)<br />\n <em><strong>Bridge</strong></em> : Ashira Hashem Ki gaoh gaah<br />\nAshira Hashem Ki gaoh gaah<br />\nMicha mocha baelim Hashem<br />\nMicha mocha nedar bakodesh<br />\nNachitah V’Chas D’Cha am zu galata<br />\nNachitah V’Chas D’Cha am zu galata<br />\nAshira, ashira, ashira</p>\n\n<p>(Chorus)</p>\n",
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"covertext": "Sometimes I lay under the moon And thank God I'm breathing Then I pray: Don't take me soon 'Cause I am here for a reason...",
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