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"body": "<p>(Drink the first cup of wine while leaning to the left side)</p>\n\n<p><strong>Question for discussion: Why do we lean to the left side? </strong></p>\n",
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"covertext": "We divide the middle matzah! Leader: I now break the middle matzah, wrap one piece in a cloth, and I’ll hide it as the a...",
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"body": "<p><strong>We divide the middle matzah!</strong></p>\n\n<p><u>Leader:</u> I now break the middle matzah, wrap one piece in a cloth, and I’ll hide it as the afikomen. The other piece I’ll put back between the sheets of matzah.</p>\n\n<p>(We hide the afikomen)</p>\n\n<p><u>Cong:</u> Why do we hide the matzah?</p>\n\n<p><u>Leader:</u> The matzah that has been hidden is the afikomen. In days of old, when the Temple stood on Mt. Zion, our forefathers went up to Jerusalem to partake of the paschal lamb. We shall eat the afikomen after dinner tonight as a symbolic remembrance of that custom.</p>\n\n<p>(Raise matzah, uncover it, and continue reading)</p>\n\n<p>Behold the matzah! It is a symbol of the bread of slavery, which our ancestors ate when they were bondsmen in Egypt. Let it remind us of our fellowmen who are hungry today.</p>\n\n<p><strong>Question for discussion: Why specifically do we divide and hide the middle matzah?</strong></p>\n\n<p><u>Cong:</u> May those who are hungry come and eat with us. May those who are in need come and partake with us of our feast on this Pesach night.</p>\n\n<p>(The Matzah is put down and covered again, pour the second cup of wine)</p>\n",
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"body": "<p><strong>We tell the story of Passover!</strong></p>\n\n<p><u>Leader:</u> Questions are central to the Seder experience. In fact, questions are central to the Jewish view of religion. Jewish law and thought have always allowed, even welcomed, questions. In the process of questioning, new knowledge and new understandings emerge. Questioning is also a sign of freedom. Slaves don’t ask questions. To ask a question is to demonstrate one’s freedom to explore, indeed, to question the symbols, rituals, and philosophies of the Seder experience.</p>\n\n<p>(The Four questions begin)</p>\n",
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"covertext": "מַה נִּשְׁתַּנָּה, הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה הַלַּיְלָה הַ...",
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"body": "<p>מַה נִּשְׁתַּנָּה, הַלַּיְלָה הַזֶּה</p>\n\n<p>מִכָּל הַלֵּילוֹת</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין</p>\n\n<p>חָמֵץ וּמַצָּה</p>\n\n<p>הַלַּיְלָה הַזֶּה, כֻּלּוֹ מַצָּה</p>\n\n<p>Mah Nishtana halayla hazeh mikol haleylot? Mikol haleylot?</p>\n\n<p>Sheb-ch-ol haleylot anu o-ch-lim ch-ametz umatzah, ch-ametz umatzah.</p>\n\n<p>Halaylah hazeh, halaylah hazeh kulo matzah. (x2)</p>\n\n<p>Question 1: Why is this night different from all other nights? On all other nights we have bread or rolls or challah at every meal. Why on this night do we have no bread, but only matzah?</p>\n\n<p><u>Cong:</u> Our forefathers fled from Egypt in great haste. They had no time to bake their dough. But the hot sun baked it into flat, unleavened bread, which they called “matzah.” To remember this, we eat only matzah on Passover</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין</p>\n\n<p>שְׁאָר יְרָקוֹת</p>\n\n<p>הַלַּיְלָה הַזֶּה, כֻּלּוֹ מָרוֹר</p>\n\n<p>Sheb-ch-ol haleylot anu o-ch-lim she-ar yerakot.She-ar yerakot.</p>\n\n<p>Halayla hazeh, halayla hazeh maror. (x2)</p>\n\n<p>Question 2: On all other nights we eat all kinds of vegetables; why on this night do we eat bitter herbs especially?</p>\n\n<p><u>Cong:</u> Our forefathers led bitter lives as slaves in Egypt. Not to forget their suffering, we eat bitter herbs on Passover.</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ</p>\n\n<p>מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת</p>\n\n<p>הַלַּיְלָה הַזֶּה, שְׁתֵּי פְעָמִים</p>\n\n<p>Sheb-ch-ol haleylot eyn anu matbilin afilu pa-am e-ch-at.Afilu pa-am e-ch-at.</p>\n\n<p>Halayla hazeh, halayla hazeh sh'tae p'amim. (x2)</p>\n\n<p>Question 3: On all other nights we do not dip one food in another. Why on this night do we dip parsley into salt water and bitter herbs into haroset.</p>\n\n<p><u>Cong:</u> We dip parsley in salt water to remind us of the green that comes to life in springtime. We dip the bitter herbs in the sweet haroset as a sign of hope. This mixture of bitter and sweet is to combine the bitterness of slavery and the sweetness of freedom.</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין</p>\n\n<p>בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין</p>\n\n<p>הַלַּיְלָה הַזֶּה, כֻּלָּנוּ מְסֻבִּין</p>\n\n<p>Sheb-ch-ol haleylot anu o-ch-lim beyn yoshvin uveyn mesubin. Beyn yoshvin uveyn mesubin.</p>\n\n<p>Halayla hazeh, halayla hazeh kulanu mesubin. (x2)</p>\n\n<p>Question 4: On all other nights everyone sits up straight at the table. Why on this night so we recline at the table?</p>\n\n<p><u>Cong:</u> In olden times reclining at the table was the sign of a free man. We recline at the table to remember that on this night, hundreds of years ago; our forefathers were freed from slavery. To relax and be comfortable is certainly a sign that we live as free people.</p>\n\n<p><u>Leader:</u> I am glad that you asked these questions, for although the story is old, it is always new. We must repeat it year-after-year that we may not forget the blessing of freedom and the history of our people.</p>\n\n<p>My forefathers believed man can change the world. They also believed God created man. You must believe in God to believe man can change the world. Our forefathers taught us to speak and to sing, and they loved stories. When we tell ours, we hear their voices. They are what links the survivor to their memory. God created man because he loved stories. Pesach is our time to tell stories. Let us, then, relate the story of Pesach once again. </p>\n",
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"handle": "four-sons-32",
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"covertext": "Leader: The Torah tells us that there are four kinds of children to whom the story of Pesach must be told in four differ...",
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"body": "<p><u>Leader:</u> The Torah tells us that there are four kinds of children to whom the story of Pesach must be told in four different ways.</p>\n\n<p>The wicked child asks: “Why keep this old fashioned custom? What does it mean to you? To you, not to him.” Because this child takes himself out of the collective body, this child does not feel himself part of the community. We will tell him:</p>\n\n<p><u>Cong:</u> “It is because of what God did for me when we went out of Egypt. That is for me and not for him; for had he been there, he would not have been thought worthy to be redeemed.”</p>\n\n<p><u>Leader:</u> The shy child asks: “What is this all about?” This child would very much like to know the meaning of Pesach but does not know how to ask about it. We will tell him:</p>\n\n<p><u>Cong:</u> “The Lord brought us out of Egypt, out of the state of slavery.”</p>\n\n<p><u>Leader:</u> The indifferent child does not realize that anything unusual is going on and does not ask any questions. We will tell him, though he does not ask:</p>\n\n<p><u>Cong</u>: “I am conducting this Seder to remember what God did for me when I went out of Egypt.”</p>\n\n<p><u>Leader:</u> The wise child wants to celebrate Pesach as it should be celebrated. He is eager to know all there is to know about it. He asks: “What is the story of Pesach? What happened in Egypt so important that we recall it year-after-year.” We tell him the story of Passover.</p>\n\n<p><strong>Question for discussion: Are the different ways to teach people?</strong></p>\n",
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"body": "<p><u>Round Robin Reading:</u></p>\n\n<p>Many Jews begin the story of Passover by recounting the story of Joseph. How Joseph’s older brothers sold him as a slave to Midianite merchants on their way to Egypt. In Egypt, Joseph interpreted the dreams of the Pharaoh, gained respectability, power and wealth for himself and encouraged Hebrews to migrate to Egypt.</p>\n\n<p>After Joseph’s death subsequent rulers changed their policies, regarded the Hebrews as foreigners, and feared the rapid growth in their number as a threat to the security of government. The pharaohs reduced the Hebrews to slavery, creating oppression and immense suffering among them. However, the most familiar story of Passover commences several hundred years after the death of Joseph. The traditional story of Passover begins with the birth of Moses, the son of Amram and Yocheved.</p>\n\n<p>At the time Moses was born, the pharaoh, in fear of continued increased growth in the Hebrew slave population, ordered the death of all male Hebrew babies. At birth, Moses was hidden by his older sister, Miriam, and his older brother, Aaron. However when it was apparent that Moses would soon be killed, he was placed in a small basket and hidden among the reeds in the shallow waters of the Nile. Moses was soon found by the Pharoah’s daughter who took him in, and adopted him as her own. Miriam, seeing the pharaoh’s daughter find Moses, suggested to the pharaoh’s daughter that she get a Hebrew woman to nurse and rear him. The Hebrew woman selected to raise Moses was none other than his real mother, Yocheved.</p>\n\n<p>Although the Book of Exodus is silent concerning the boyhood of Moses, the career of Moses generally falls into three periods of 40 years each. The first period was the years of training and preparation in Egypt. The second period was spent in the land of Midian. The third period was the return of Moses to Egypt and the freeing of the Jews from Egyptian bondage and bringing them to the land God promised.</p>\n\n<p>When Moses was 40 years old, he saw an Egyptian beating a slave. In anger, Moses slew the Egyptian and was forced to flee to the wilderness of Midian, an area in the Sinai Peninsula, desolate and barren. In Midian, Moses became a shepherd, married Tzipporah, the daughter of Yitro, the priest of Midian, and had two sons.</p>\n\n<p>For 40 years Moses lived the quiet life of a shepherd, learning the ways of the desert tribes, the sources of food and water and becoming familiar with the land through which he would later lead the Hebrews in their flight of freedom from bondage. The years in the wilderness of Midian were brought to an end in an experience near Mt. Horeb.</p>\n\n<p>While tending his flock, Moses saw a bush burning with fire, but was puzzled to discover that it was not being consumed. It was at this holy place of the burning bush where God first spoke to Moses telling him to return to Egypt and to deliver his people from bondage. With these words, Moses left Midian to return to Egypt.</p>\n\n<p>On his return to Egypt, Moses found that the Hebrews had lost consciousness of their race, and their confidence had been nearly destroyed by the many years of servitude. Moses, with the help of Aaron, immediately began to build up the Hebrews’ morale and to persuade them that they could, and must, leave Egypt.</p>\n\n<p>Even though Moses was eventually able to persuade the Hebrews to leave Egypt, he was still faced with the problems of persuading the pharaoh to allow them to leave. Once Moses established his leadership among the Hebrews, he then appeared before pharaoh, seeking his consent for the Hebrews to leave Egypt. Pharaoh not only refused, but he ordered the taskmasters to increase the work requirement of the Hebrew slaves.</p>\n\n<p>In order to overcome the resistance of the pharaoh, God, through Moses, delivered ten plagues to the people of Egypt. With the coming of each plague, the pharaoh gave his consent for the Hebrews to leave; however, when the plague was stayed, the pharaoh changed his mind until a more severe pestilence was sent.</p>\n\n<p>(Spill out of the cup one drop of wine while saying each of the ten plagues)</p>\n\n<p><strong>Question for discussion: Why do we spill our a drop of wine at each plague?</strong></p>\n\n\n",
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"covertext": "1) דם:Dom: Blood: all the water in Egypt (in the rivers, lakes, and even in basins at home) turned to blood. The only wa...",
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"body": "<p><strong>1) דם:Dom: Blood:</strong> all the water in Egypt (in the rivers, lakes, and even in basins at home) turned to blood. The only water that remained pure and clear was water owned by Jews. And if an Egyptian wanted a drink or a bath? He had to buy water from a Jew.</p>\n\n<p>Why? The Jews had been forced to draw water from the wells and carry the heavy buckets to their Egyptian masters. But the Jews were not allowed to use any of the water for their own needs.</p>\n\n<p><strong>2)צפרדע:Tzfardeah: Frogs: </strong>The kitchen pots and plates were full of frogs, so an Egyptian family dashed to the bedroom, only to find it full of croaking, jabbering, jumping frogs. The people ran out to the street, only to trip over a dozen frogs, and fall face first into a loud pile of more frogs.</p>\n\n<p>Why? The Egyptians forces the tired Jews to sit among the noisy frogs at the riverbank, catching fish. And if a Jew wanted to rest by day or night, the Egyptians would yell and scream, always disturbing them.</p>\n\n<p><strong>3)כנים: Kinim: Lice: </strong>The dust turned into lice, and the lice got into the Egyptians’ hair, under their clothing, and into their beds, itching, biting and annoying them.</p>\n\n<p>Why? The Egyptians forced the Jews to clean the streets and all the filthy places. The dust got into Jewish noses and lungs, making the people sneeze and cough. Lice and other insects made their lives miserable.</p>\n\n<p><strong>4)ערוב:Arov: Wild Animals: </strong>From the deserts and jungles, thousands upon thousands of wild animals came galloping into Egypt. Every time an Egyptian poked his head out a window, it could end up in a lion’s mouth.</p>\n\n<p>Why? The Jews were forces to put their lives in danger by catching wild animals for their masters. The Egyptians wanted hides and tusks, and live animals for their zoos and circuses.</p>\n\n<p><strong>5)דבר: Dever: Pestilence: </strong>A strange epidemic came and killed the Egyptian cattle and sheep. One second the animals were quietly grazing and the next second they were dead.</p>\n\n<p>Why? The Egyptians forces Jewish men to leave their wives and children and go far out into the fields to care for Egyptian cattle and sheep.</p>\n\n<p><strong>6)שחין: Sh’chin: Boils: </strong>Without warning, Egyptians began to feel uncomfortable all over. They looked at their skin and saw boils and blisters. When they burst, the skin became raw, red, and painful.</p>\n\n<p>Why? The Egyptian slave drivers used to beat the helpless Jews until their bodies were covered with blisters and sores. 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"body": "<p><u>Round-Robin reading:</u></p>\n\n<p>Had He brought us out of Egypt, but not executed judgments against the Egyptians, Dayenu! This would have been enough.</p>\n\n<p>Had He executed judgments against the Egyptians, but now upon their Gods, Dayenu! This would have been enough.</p>\n\n<p>Had He executed judgments against their gods, but not slain their first born, Dayenu! This would have been enough.</p>\n\n<p>Had He slain their first-born, but not given us their wealth, Dayenu! This would have been enough.</p>\n\n<p>Had He given us their wealth, but not split the sea for us, dayenu! This would have been enough.</p>\n\n<p>Had He split the sea for us, but not brought us through on dry land, Dayenu! This would have been enough.</p>\n\n<p>Had He led us through on dry land, but not drowned our oppressors in it, dayenu! This would have been enough.</p>\n\n<p>Had He drowned our oppressors in it, but not provided for our needs in the desert for 40 years, dayenu! This would have been enough.</p>\n\n<p>Had He provided for our needs in the desert for 40 years, but not fed us the Manna, dayenu! This would have been enough.</p>\n\n<p>Had He fed us the Manna, but not given us the Shabbat, dayenu! This would have been enough.</p>\n\n<p>Had He given us the Shabbat, but not brought us before Mt. Sinai, Dayenu! This would have been enough.</p>\n\n<p>Had He brought us before Mt. Sinai, but not given us the Torah, Dayenu! This would have been enough.</p>\n\n<p>Had He given us the Torah, but not brought us into the Land of Israel, Dayenu! This would have been enough.</p>\n\n<p>Had He brought us into the Land of Israel but not built the Temple for us, Dayenu! This would have been enough.</p>\n\n<p><u>Leader:</u> The first verse of this song Dayenu reminds us that had God taken us out of Egypt and done nothing more, it would have been enough. The second verse reminds us that had God given us the Torah and nothing more, it would have been enough.</p>\n\n<p>(Sing dayenu)</p>\n\n<p>אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם</p>\n\n<p>דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ</p>\n\n<p>אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת</p>\n\n<p>דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ</p>\n\n<p>אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה</p>\n\n<p>דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ,דַּיֵּנוּ</p>\n\n<p>Ilu Ilu hotzi- hotziyanu, hotziyanu mimitzrayim,<br />\nhotziyanu mimitzrayim<br />\nDayenu!</p>\n\n<p>Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dayenu, dayenu!</p>\n\n<p>Dai, da-ye-nu, .. Dai, da-ye, .. Dai, da-ye-nu, .. Dayenu, dayenu!</p>\n\n<p>Ilu Ilu natan natan lanu, natan lanu et haShabbat<br />\nnatan lanu et haShabbat<br />\nDayenu!</p>\n\n<p>Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dayenu, dayenu!</p>\n\n<p>Dai, da-ye-nu, .. Dai, da-ye, .. Dai, da-ye-nu, .. Dayenu, dayenu!</p>\n\n<p>IluIlu natan natan lanu, natan lanu et haTorah<br />\nnatan lanu et haTorah<br />\nDayenu!</p>\n\n<p>Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dayenu, dayenu!</p>\n\n<p>Dai, da-ye-nu, .. Dai, da-ye, .. Dai, da-ye-nu, .. Dayenu, dayenu!</p>\n\n<p><u>Cong:</u> Rabbi Gamliel used to say: He who has not explained Pesach, Matzah, and Maror has not observed Pesach properly.</p>\n\n<p>This section again answers the questions posed by the wise son, who asked for the story of Pesach. In order to fully understand the story and the Haggadah, one must explain the significance of these three things, and in doing so, has essentially summarized the Haggadah.</p>\n\n<p><u>Leader:</u> What does Pesach mean?<br />\n<u>Cong:</u> Pesach means “passed over.” It reminds us how God passed over the houses of our ancestors in Egypt, sparing them while smiting the Egyptians.</p>\n\n<p><u>Leader:</u> What does Matzah mean?</p>\n\n<p><u>Cong:</u> Matzah means “unleavened bread.” It reminds us how out forefathers had to take their unleavened bread with them in their hurried departure from Egypt.</p>\n\n<p><u>Leader:</u> What does Maror mean?</p>\n\n<p><u>Cong</u>: Maror means “bitter herbs.” It reminds us that the Egyptians embittered the lives of our forefathers.</p>\n\n<p>Pesach, Matzah, Maror are symbols to remind us that in every generation everyone must think that he himself went forth from Egypt. And he must bless God for leading us from slavery to freedom, from anguish to joy, from darkness to light!</p>\n\n\n\n<p>(lift the second cup of wine – the Cup of Indifference)</p>\n\n<p><u>Leader:</u> As we drink this second cup, remember that indifference can apply to us today. How often do we forget the hungry? How often do we forget the disabled? How often do we neglect the elderly and forget to say a friendly word or smile?</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>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p>(Drink the second cup of wine while leaning to the left side)</p>\n",
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"covertext": "Rachtzah: We wash our hands with a blessing! בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמ...",
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"body": "<p><strong>Rachtzah:</strong></p>\n\n<p><strong>We wash our hands with a blessing!</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.</p>\n\n<p>Blessed are You, O Lord, Our God, King of the Universe, who commanded up to wash our hands.</p>\n",
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"body": "<p><strong>We bless and eat the matzah!</strong></p>\n\n<p>(everyone takes a small piece of matzah)</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה</p>\n\n<p><u>All:</u> Baruch Atah Adonai, elohaynu melech ha-olam, asher kidshanu bemitsvotav vetsivanu, all achilat matzah.</p>\n\n<p>Blessed art thou, oh lord our God, king of the universe, who has sanctified us with thy commandments and commanded us to eat unleavened bread on Pesach.</p>\n\n<p>(Eat the matzah)</p>\n",
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"body": "<p><strong>We eat bitter herbs!</strong></p>\n\n<p>(Everyone take a portion of bitter herbs on a piece of matzah, and dip it in the sweet Charoset)</p>\n\n<p><u>All:</u></p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר</p>\n\n<p>Baruch atah Adonai elohaynu belech ha-olam, asher kidshanu bemitsvotav vetsivanu al achilat maror.</p>\n\n<p>Blessed art thou, Oh Lord our God, King of the universe, who sanctifies us with his commandments and commands us to eat bitter herbs on Pesach.</p>\n\n<p><strong>Question for discussion: Why do we dip bitter in sweet?</strong></p>\n",
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"body": "<p><strong>A </strong><strong>Toast of Thanksfulness to Us</strong></p>\n\n<p>To where we’ve each come from</p>\n\n<p>To where we’re going and how we’re changing</p>\n\n<p>To being where we are and who we are</p>\n\n<p>To what we can share</p>\n\n<p>To what we can’t share… yet</p>\n\n<p>To our joys and our struggles</p>\n\n<p>Which in full times connect us</p>\n\n<p>Which in hard times isolate us</p>\n\n<p>To process, and the times we lose sight of process</p>\n\n<p>To pain, to growth,</p>\n\n<p>To painless growth, to painful growth</p>\n\n<p>To our efforts, our faith, our determination</p>\n\n<p>To our fears, tears, laughter, hugs and kisses</p>\n\n<p>To wisdom, to study, along and in groups</p>\n\n<p>To our books and tools, to toys</p>\n\n<p>To materials, raw and fine</p>\n\n<p>To work, to meetings, to sleep</p>\n\n<p>To our eyes, which fortunately read Haggadahs</p>\n\n<p>And see mountains, faces, flowers, bodies and sunshine</p>\n\n<p>To our ears, hands, noses, mouths, toes, knees, and breasts,</p>\n\n<p>To caress, to touch, to our senses</p>\n\n<p>To the times we fall down and pick ourselves up</p>\n\n<p>And the times friends help us up</p>\n\n<p>To the shoulders we cry on</p>\n\n<p>To the arms that hold us</p>\n\n<p>To the strength in each of us, alone</p>\n\n<p>To our work, our play, our loving, our growth,</p>\n\n<p>And to life itself… l’chaim!</p>\n\n<p><strong>We feast!</strong></p>\n\n<p>(We fill the wine cups for the third time, to be blessed and drunk after redeeming the afikomen)</p>\n",
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"body": "<p><strong>Redeem and eat the afikomen!</strong></p>\n\n<p><u>Leader:</u> We redeem the afikomen after the meal to bring our seder from the chaos of the meal back to a place of holiness and a focus on God in order to fully appreciate the act of saying grace immediately following redeeming the afikomen.</p>\n",
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"covertext": "We say grace! Leader: When the Lord brought back the captives of Zion, We were like those who dream! Cong: Our mouth was...",
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"body": "<p><strong>We say grace!</strong></p>\n\n<p><u>Leader:</u> When the Lord brought back the captives of Zion,</p>\n\n<p>We were like those who dream!</p>\n\n<p><u>Cong:</u> Our mouth was filled with laughter,</p>\n\n<p>And our tongue with song.</p>\n\n<p><u>Leader:</u> Then they said among the nations,</p>\n\n<p>The lord has done great things for them;</p>\n\n<p><u>Cong:</u> The Lord has done great things for us, and we rejoiced!</p>\n\n<p><u>Leader:</u> Restore us, O God, as you restore the streams in the desert.</p>\n\n<p><u>Cong:</u> May those who sow in tears,</p>\n\n<p>Reap with joy!</p>\n\n<p><u>Leader:</u> May he who goes forth weeping, bearing seed for sowing, come home with joyous song, bearing ripe sheaves!</p>\n\n<p><u>Cong:</u> Blessed be the name of the Lord from henceforth and forever more.</p>\n\n<p><u>Leader:</u> Blessed be our God, of whose bounty we have been satisfied, and whose goodness we live.</p>\n\n<p><u>All:</u> Blessed art thou, Oh Lord our God, who gives nourishment to all the world in goodness and in loving kindness. Because of His great goodness we have never lacked food, and may we never lack it in all time to come. Blessed art Thou, Oh Lord, who givest food to all! Blessed be he; blessed be his name.</p>\n\n<p>(lift the third cup of wine– the cup of remembering)</p>\n\n<p><u>All:</u> When we drink to the joy and freedom of life, we must remember there are those who do not have our blessings. If we remember this, we will always be working toward the day of peace and freedom for our people in all lands.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch atah Adonai elohaynu melech ha-olam boray pree hagafen.</p>\n\n<p>Blessed Art Though, O Lord our God, King of the universe, who created the fruit of the vine.</p>\n\n<p>(Drink the third cup of wine while leaning to the left side)</p>\n\n<p><u>Leader: </u>Let us now fill the cup of Elijah!</p>\n\n<p><u>Cong:</u> Who is Elijah?<br />\n<u>Leader:</u> Elijah was a great prophet in Israel. Legends tells that he did not die as all men die, but was lifted to heaven in a fiery chariot. Often he returns to Earth.</p>\n\n<p><u>Cong:</u> Why does he return?</p>\n\n<p><u>Leader:</u> He comes in answer to Israel’s prayer, to help those in need, to taste of the cup of wine on every Seder table.</p>\n\n<p>(The door is opened for Elijah)</p>\n\n<p><u>Leader:</u> We rise and open the door for Elijah’s coming. Welcome him with the ancient greeting of Israel and with song.</p>\n\n<p>(Sing eliyahu hanavi)</p>\n\n<p><u>All: </u></p>\n\n<p>,אֵלִיָהוּ הַנָבִיא</p>\n\n<p>,אֵלִיָהוּ הַתִּשְׁבִּי</p>\n\n<p>,אֵלִיָהוּ הַגִלְעָדִי</p>\n\n<p>,בִּמְהֵרָהבְיָמֵנוּ</p>\n\n<p>,יָבוֹא אֵלֵינוּ</p>\n\n<p>עִם מָשִׁיחַ בֶּן דָוִד</p>\n\n<p>עִם מָשִׁיחַ בֶּן דָוִד</p>\n\n<p>Eliyahu Hanavi, Eliyahu Hatishbi, Elyahu Hagiladi, Bimherah Beyamenu, Yavo Elenu Im Mashiach Ben David.</p>\n\n<p>Elijah the Prophet, Elijah the Tishbite, Elijah the Giladite, May he soon come to us, with Mashiach the son of David.</p>\n\n<p>(everyone sits)</p>\n\n<p>Leader: As we again sit at our Seder table, let’s remember the fifth child. This is a child of the Shoah (Holocaust), who did not survive to ask.</p>\n\n<p>All: Therefore, we ask for that child –why?</p>\n\n<p>Round robin reading:</p>\n\n<p>We are like the simple child. We have no answer. We can only follow the footsteps of Rabbi Elazar ben Azariah, who could not bring himself to mention the Exodus at night until Ben Zoma explained it to him through the verse: <em>“In order that you remember the day of your going out from Egypt, all the days of your life,” (Deut. 16:3).</em> “The days of your life” indicates the daylight and the goodness of life. “All the days of your life” means even in the darkest nights when we have lost <strong>our</strong> first born, we must remember the Exodus.</p>\n\n<p>We answer that child’s question with silence. In silence we remenber that dark time. In silence we remember that Jews preserved their image of God in the struggle for life. In silence we remember the Seder nights spent in the forests, ghettos, and camps; we remember that Seder night when the Warsaw Ghetto rose in revolt.</p>\n\n<p>(We fill the wine cups for the fourth time)</p>\n\n<p><u>All:</u> We dedicate this final cup of wine to our hopes and dreams for the future. We dream of a world not threatened by destruction. We hope for a time when Jerusalem will be a beacon of brotherhood and sisterhood. We dream of a world in which Jews and all other people are free to be themselves. We dream of a world at peace.</p>\n",
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"covertext": "All: We have come to the close of our Seder service. For Jewish ritual, including the ritual of the Seder, is really Jew...",
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"body": "<p>All:</p>\n\n<p>We have come to the close of our Seder service.</p>\n\n<p>For Jewish ritual, including the ritual of the Seder, is really Jewish philosophy. That is why we avoid doing the ritual just for the sake of the ritual; instead, we concentrate on understanding the meaning of the ritual act – the underlying philosophy the act comes to represent.</p>\n\n<p>Once again we have recited the age old epic of Israel’s liberation from bondage, and have rededicated ourselves to the cause of man’s freedom from tyranny and oppression.</p>\n\n<p>As we celebrated this festival tonight, so may we celebrate it, all of us together, next year again, in joy, in peace, in freedom and in Jerusalem!</p>\n",
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"covertext": "We say Hallel and praise God: Leader:When Israel came forth out of Egypt, The house of Jacob from a strange land, Cong:J...",
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"body": "<p><strong>We say Hallel and praise God:</strong></p>\n\n<p><u>Leader:</u>When Israel came forth out of Egypt,</p>\n\n<p>The house of Jacob from a strange land,</p>\n\n<p><u>Cong:</u>Judah became his refuge,</p>\n\n<p>Israel his dwelling place.</p>\n\n<p><u>Leader:</u>The sea saw it and fled,</p>\n\n<p>The Jordan turned back.</p>\n\n<p><u>Cong:</u>The mountains skipped like rams,</p>\n\n<p>The hills like little lambs.</p>\n\n<p><u>Leader:</u>Tremble, O Earth, before the Lord,</p>\n\n<p>Before the God of Jacob.</p>\n\n<p><u>Cong:</u>Who turned the rock into a pool of water,</p>\n\n<p>And the flint into a flowing fountain.</p>\n\n<p><u>Round Robin Reading:</u></p>\n\n<p>If all the songs of the seven seas were in our voices!</p>\n\n<p>If all the jubilation of the ocean’s waters resounded from our lips!</p>\n\n<p>If all the grace of the wide universe were in our words!</p>\n\n<p>If the light of the sun, moon and stars shone in our eyes!</p>\n\n<p>If we could spread our hands to heaven as eagles spread their sings!</p>\n\n<p>All: We still should not be able to give thanks to you, Oh Lord our God, God of our fathers, for the loving kindness which Thou hast shown to us and to our fathers.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch atah Adonai elohaynu melech ha-olam boray pree hagafen.</p>\n\n<p>Blessed Art Though, O Lord our God, King of the universe, who created the fruit of the vine.</p>\n\n<p>(Drink the last cup of wine while leaning to the left side)</p>\n",
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"body": "<p><strong>My Favorite Things</strong></p>\n\n<p> [Sung to the tune of \"These are a few of my favorite things\"]</p>\n\n\n\n<p>Cleaning and cooking and so many dishes</p>\n\n<p>Out with the hametz, no pasta, no knishes</p>\n\n<p>Fish that's gefilted, horseradish that stings</p>\n\n<p>These are a few of our Passover things.</p>\n\n\n\n<p> Matzoh and karpas and chopped up haroset</p>\n\n<p> Shankbones and Kiddish and Yiddish neuroses</p>\n\n<p> Tante who kvetches and uncle who sings</p>\n\n<p> These are a few of our Passover things.</p>\n\n\n\n<p> Motzi and maror and trouble with Pharoahs</p>\n\n<p> Famines and locusts and slaves with wheelbarrows</p>\n\n<p> Matzoh balls floating and eggshell that cling</p>\n\n<p> These are a few of our Passover things.</p>\n\n\n\n<p> When the plagues strike</p>\n\n<p> When the lice bite</p>\n\n<p> When we're feeling sad</p>\n\n<p> We simply remember our Passover things</p>\n\n<p> And then we don't feel so bad.</p>\n\n\n\n<p><strong> There's No Seder Like our Seder</strong></p>\n\n<p> (sung to the tune of \"There's no Business like Show business\")</p>\n\n\n\n<p> There's no seder like our seder,</p>\n\n<p> There's no seder I know.</p>\n\n<p> Everything about it is Halachic</p>\n\n<p> nothing that the Torah won't allow.</p>\n\n<p> Listen how we read the whole Haggadah</p>\n\n<p> It's all in Hebrew</p>\n\n<p> 'Cause we know how.</p>\n\n\n\n<p> There's no Seder like our seder,</p>\n\n<p> We tell a tale that is swell:</p>\n\n<p> Moses took the people out into the heat</p>\n\n<p> They baked the matzoh</p>\n\n<p> While on their feet</p>\n\n<p> Now isn't that a story</p>\n\n<p> That just can't be beat?</p>\n\n<p> Let's go on with the show!</p>\n\n<p> <strong>Take Us Out of Egypt</strong></p>\n\n<p> (sung to the tune of \"Take me out to the ball game\")</p>\n\n\n\n<p> Take us out of Egypt</p>\n\n<p> Free us from slavery</p>\n\n<p> Bake us some matzoh in a haste</p>\n\n<p> Don't worry 'bout flavor--</p>\n\n<p> Give no thought to taste.</p>\n\n<p> Oh it's rush, rush, rush, to the Red Sea</p>\n\n<p>If we don't cross it's a shame.</p>\n\n<p> For it's ten plagues,</p>\n\n<p> Down and you're out</p>\n\n<p> At the Pesach history game.</p>\n\n\n\n<p>Take me out to the Seder</p>\n\n<p>Take me out to the crowd.</p>\n\n<p>Feed me some matzah and kosher wine,</p>\n\n<p>We’ll wine and dine and we’ll have a good time.</p>\n\n<p>For we’ll root for Moshe Rabbeinu</p>\n\n<p>And our crossing through the Red Sea.</p>\n\n<p>For it’s one, two, okay four cups of wine,</p>\n\n<p>We rejoice that we are free!</p>\n\n\n\n<p><strong>The Ballad of the Four Sons</strong></p>\n\n<p> (to the tune of \"Clementine\")</p>\n\n\n\n<p> Said the father to his children, \"At the seder you will dine,</p>\n\n<p> You will eat your fill of matzoh, you will drink four cups of</p>\n\n<p> wine.\"</p>\n\n\n\n<p> Now this father had no daughters, but his sons they numbered four.</p>\n\n<p> One was wise and one was wicked, one was simple and a bore.</p>\n\n\n\n<p> And the fourth was sweet and winsome, he was young and he was</p>\n\n<p> small.</p>\n\n<p> While his brothers asked the questions he could scarcely speak at</p>\n\n<p> all.</p>\n\n\n\n<p> Said the wise one to his father, \"Would you please explain the</p>\n\n<p> laws?</p>\n\n<p> Of the customs of the seder, will you please explain the cause?\"</p>\n\n\n\n<p> And the father proudly answered, \"As our fathers ate in speed,</p>\n\n<p> Ate the paschal lamb 'ere midnight, and from slavery were freed.\"</p>\n\n\n\n<p> So we follow their example, and 'ere midnight must complete</p>\n\n<p> All the seder and we should not, after 12 remain to eat.</p>\n\n\n\n<p> Then did sneer the son so wicked, \"What does all this mean to you?\"</p>\n\n<p> And the father's voice was bitter, as his grief and anger grew.</p>\n\n\n\n<p> \"If you yourself don't consider, a son of Israel,</p>\n\n<p> Then for you this has no meaning, you could be a slave as well.\"</p>\n\n\n\n<p> Then the simple son said simply, \"What is this,\" and quietly</p>\n\n<p> The good father told his offspring, \"We were freed from slavery.\"</p>\n\n\n\n<p> But the youngest son was silent, for he could not ask at all.</p>\n\n<p> His bright eyes were bright with wonder as his father told him all.</p>\n\n\n\n<p> My dear children, heed the lesson and remember ever more</p>\n\n<p> What the father told his children told his sons that numbered four.</p>\n\n\n\n<p><strong>Gilligan’s Island</strong></p>\n\n<p>Recline right back and you’ll hear a tale,</p>\n\n<p>A tale of a fateful trip</p>\n\n<p>That started many years ago in old, ancient Egypt.</p>\n\n<p>The Jews were forced to work as slaves,</p>\n\n<p>They suffered that ordeal;</p>\n\n<p>We celebrate their Exodus with a three hour meal,</p>\n\n<p>A three hour meal!</p>\n\n\n\n<p>The Pharaoh was an evil dude,</p>\n\n<p>His wrath would not repent</p>\n\n<p>If not for the effort of the fearless Jews,</p>\n\n<p>We’d all be keeping lent,</p>\n\n<p>Yes, we’d all be keeping lent!</p>\n\n\n\n<p>They landed in the desert after parting the Red Sea,</p>\n\n<p>With Moses, and Aaron too, each Israelite and his wife,</p>\n\n<p>A movie star, the Professor and Miriam…</p>\n\n<p>Here on Passover night!</p>\n",
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Drink First Cup of Wine
Haggadah Section: Kadesh
(Drink the first cup of wine while leaning to the left side)
Question for discussion: Why do we lean to the left side?
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