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"body": "<h2>Children at the Seder</h2>\n\n<p>Contributed By <a href=\"https://www.haggadot.com/contributors-details/dbpianko\">Dov Pianko</a> (Abridged)</p>\n\n<p>Children are an integral part of the Seder. There is a tremendous focus on them, and specifically within the realm of questions. However, as much as we want to pass on to the next generation, and teach them, an integral part of the Seder is to also learn from them.</p>\n\n<p>Kids like to ask questions. They are generally not afraid to, as they are expected to not know all the answers. They are not embarrassed to ask. However, as they get older, they are not as prone to continue. However, when we stop questioning, it is often because we lose interest. We don’t become bored because there aren’t any questions; we become bored because we stopped. We should never discourage children from asking, and we should look to reinvigorate ourselves to question.</p>\n\n<p>Richard Saul Wurman (creator of TED conference/talks) said, “In school, we’re rewarded for having the answer, not for asking a good question,” which may explain why kids—who start off asking endless “why” and “what if” questions—gradually ask fewer and fewer of them as they progress through grade school.</p>\n\n<p>So when we focus on the children on Pesach, we should pay attention to what they ask, say, and think. There is a lot to glean from the simplistic world of children, to our complex world.</p>\n\n<p>May we be able this Pesach, to teach our children, learn from our children, and reinvigorate our interest in exploring our own foundations in Torah and faith.</p>",
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"body": "<p>This is an unusual year in which to be celebrating Passover. I thought we should add an additional question (okay, two questions) to acknowledge this.</p>\n\n<p>On all other nights we may gather with friends and family around our table. Why this year do we not?</p>\n\n<p>On all other nights we may increase joy by sharing holidays with our community. What does it mean for us that this year we cannot?</p>\n\n<p>The answers to the first four traditional questions we will answer during the rest of the Seder, but let's answer these questions here. This year we do not gather with friends and family because we are safer at home, and because Judaism puts regard for life above all us. Staying safer in each of our homes is how we put that into action, how we keep ourselves and others in our community safe.</p>\n\n<p>Though this Seder is not the one we originally planned, having Passover with just the four of us does not make this year's Seder any \"less.\" In preparing for our Plan B Seder at home, I thought about my Great Auntie Pearl, one of Great-Grandma's sisters who I remember. She grew up during the Great Depression in the 1930s. Many people who lived through that time developed frugal habits out of necessity - they simply had to to live. Even decades later though, Auntie Pearl was very careful to not waste any amount of food, and she treated milk like it was gold; it had a lasting impact.</p>\n\n<p>I assume it was challenging in those years for their family to even put a good meal on the table for Pesach. We are blessed to still be able to have plentiful meat for our Seder and all the other days. Yet this time may be hard for us in its own ways because humans are social creatures, and our ability to be social with each other has changed sharply.</p>\n\n<p>I think though, of Auntie Pearl and our other family members who came before us, and of how they also would have held Seders in these hard years as best they could and with as much joy as they could. It brings me comfort to know that we aren't the only ones to ever have a Seder in challenging times, and also to know that it won't always be like this! After the Great Depression, our now-older relatives also got to celebrate in times of plenty again, as will we.</p>\n\n<p>I hope that this reflection will help us celebrate the holiday this year feeling connected to generations of Jews and drawing strength from them.</p>",
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"body": "<p>We are told that every person should see him/herself as having personally left Egypt. How can we fulfill this obligation of radical empathy?</p>\n\n<p>The Hebrew word for Egypt, Mitzrayim, literally translates to \"a narrow place.\" It implies this image of a restrained or confined space. We might not have personal memories of enslavement in Egypt, but we all have experiences with feeling restrained or confined. That is especially true this year when we are for the most part physically confined to our home.</p>\n\n<p>We can channel the emotions we have been experiencing with this confinement to bring ourselves closer to the story. More than that, we also have the gift of using the story of the Israelites' exodus from their narrow place to channel the mindfulness necessary to keep us free in our minds in the current situation. For this, we must be intentional in praying, maintaining our faith, and taking care of ourselves and each other. Every day we have the opportunity to do things that help us feel that we are leaving our \"narrow place,\" even if we do not walk through a parted sea to do it.</p>",
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"body": "<p>Last night for the First Seder, we told the story of the Exodus with music. Tonight, we are going to mix it up and play a game! This game is called \"Things in a Bag.\" I have put a dozen random objects in this bag. Now that we have already retold the story, we will each take a turn pulling one mystery item out of the bag. You have to connect the item to the Passover story in some way!</p>\n\n<p>For example, what would Moses do with the object? Or, how would Pharoah, the Egyptians, Aaaron, Miriam, or even one of the plagues use the item? If you can't come up with an idea for a character in the Passover story, then think about how the item could be used in the Seder instead.</p>\n\n<p>We'll all take a couple turns!</p>",
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"body": "<p>Why do we dip our food in salt water two times on this night? The first time, the salty taste reminds us of the tears we cried when we were slaves.</p>\n\n<p>As we start the Seder this year, there may be things we are sad about. Dipping the parsley in salt water can help us see those tears and release them because we are doing something with our feelings. As we dip, let's say out loud, is there anything you are sad about that you want to name and translate with the salt water?</p>\n\n<p>...</p>\n\n<p>Great - so we had tears as slaves, and tears now, and we remember them. But we've still only answered half the question! The second time we dip, the salt water and the green can help us to remember the ocean and green plants and the Earth, from which we get the water and air and food that enable us to live.</p>\n\n<p>As we move further into the Seder and dip our parsley for the second time, what do the water and greens help you remember that gives us sustenance and hope?</p>\n\n<p>...</p>",
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"covertext": "I'd like to add one more thought about the matzah. When the Israelites left Egypt, they decided to make bread. They did...",
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"body": "<p>I'd like to add one more thought about the matzah. When the Israelites left Egypt, they decided to make bread. They did not <em>decide </em> to make matzah - they intended to make bread. However, the sun baked the flour and water they carried too quickly, turning it into flat, unleavened matzah.</p>\n\n<p>The Israelites could have said, \"We ruined our bread! It is garbage now! This is horrible!\" Instead, they made do with what they had and moved forward. Now, matzah is one of the most central symbols of Pesach. It holds a great deal of meaning.</p>\n\n<p>Often, I think, we can look what becomes as broken, incorrect, a deviation from our plan. But we can also look at it as our ancestors looked at their unleavened bread - a part of G-D's plan, a marker of a time that will make us stronger and perhaps wiser.</p>",
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"body": "<p>Now that we've told the story, let's reflect a bit on what it means to tell it this year in particular. The experience of the Exodus was a peak of uncertainty for the Israelites. All of what they've known, all their ways of meeting their needs - they were gone. They lived through the plagues; we see that suffering came first before redemption. Then they left everything they'd known very suddenly, and even though they were slaves in Egypt and they had no freedom, everything was still predictable and humans tend to like predictability. They had to take on faith that G-D was leading them to a better place after their suffering and in a time of total uncertainty and unpredictability.</p>\n\n<p>So, how do you think the Israelites felt their first night in the desert?</p>\n\n<p>We may have fears that what is on the other side of this coronavirus plague is scary. How does the Israelites' experience help us learn to trust?</p>",
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"body": "<p>In Talmud Tractate Megillah 10b we are told, as the Jews are singing praises to God for drowning the Egyptians, the angels wish to sing as well. God quiets the angels, saying, “The works of my hands are drowning in the sea, and you wish to sing praises?!”</p>\n\n<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.</p>\n\n<p>דָּם Blood | dam |</p>\n\n<p>צְפַרְדֵּֽעַ Frogs | tzfardeiya |</p>\n\n<p>כִּנִּים Lice | kinim |</p>\n\n<p>עָרוֹב Beasts | arov |</p>\n\n<p>דֶּֽבֶר Cattle disease | dever |</p>\n\n<p>שְׁחִין Boils | sh’chin |</p>\n\n<p>בָּרָד Hail | barad |</p>\n\n<p>אַרְבֶּה Locusts | arbeh |</p>\n\n<p>חֹֽשֶׁךְ Darkness | choshech |</p>\n\n<p>מַכַּת בְּכוֹרוֹת Death of the Firstborn | makat b’chorot |</p>",
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"body": "<p>The beginning of the <em>seder</em> seems strange. We start with <em>kiddush</em> as we normally would when we begin any festive meal. Then we wash, but without a blessing, and break bread without eating it.</p>\n\n<p>What’s going on here?</p>\n\n<p>It seems that the beginning of the <em>seder</em> is kind of a false start. We act as if we are going to begin the meal but then we realize that we can’t – we can’t really eat this meal until we understand it, until we tell the story of the exodus from Egypt. So we interrupt our meal preparations with <em>maggid</em> (telling the story). Only once we have told the story do we make <em>kiddush</em> again, wash our hands again (this time with a blessing) and break bread and eat it! In order to savor this meal, in order to appreciate the sweet taste of Passover, we must first understand it.</p>",
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"covertext": "The blessing over the meal is immediately followed by another blessing over the wine: בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מ...",
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"body": "<p>The blessing over the meal is immediately followed by another blessing over the wine:</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p>Drink the third glass of wine!</p>",
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"body": "<p><span><span><span>The following is an excerpt from the 2018 James Beard Book of the Year “The Cooking Gene” by Michael Twitty, an acclaimed Jewish, African-American, gay culinary historian who speaks to the intersections of identity, food, culture, and social justice.</span></span></span></p>\n\n\n\n<h2><span><span><span>Excerpt, “The Cooking Gene,” by Michael W. Twitty, pp. 70-73</span></span></span></h2>\n\n<p><span><span><span><span><span><span>I think there is still a lingering sentiment in the culture that sees Jewish food as a mass of things that go on rye bread; cannot possibly be pronounced without gagging or producing mucus; and are blessed by a rabbi and smell like fish, cabbage, harsh condiments, and crotchety old people. Some even read some sort of sinister kabbalistic workings or blook libels into our recipes. I can tell you none of this is true. Jewish food is a matter of text expressed on the table. Entering the Jewish foodscape changed my life.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Jewish food and black food crisscross each other throughout history. They are both cuisines where homeland and exile interplay. Ideas and emotions are ingredients – satire, irony, longing, resistance – and you have to eat the food to extract that meaning. The food of both diasporas depends on memory. One memory is the sweep of the people’s journey, and the other is the little bits and pieces of individual lives shaped by ancient paths and patterns. The food is an archive, a keeper of secrets.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>One of the reasons I am madly, passionately, head-over-soles in love with Judaism is the unrestrained passion it has for questions, analysis, study, review, revision, and that dance it seems to revel in between tradition and intellectual anarchy. This process is not always done with a book. Sometimes it’s lived out through folk and material culture, and with food – the scriptures of Torah and Talmud give a uniquely Jewish life and law to what could just be a means to suppress hunger and, hours later, a reason to read a magazine for ten minutes with your pants down. I love that almost the entirety of the Jewish people will sit down for a seder and discuss and debate the ancient lessons of slavery versus freedom while using an edible Torah to process those lessons in their bodies – through all senses available to the eater.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Passover is, thus, my favorite holiday. Why not? I am the descendant of enslaved people. I take this holiday personally. There is something truly profound about a cultural moment like Passover where this is made manifest, a moment where you are obligated to debate and discuss some of the most important questions and issues of the human condition while debating and discussing the execution of your family’s heirloom recipes.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>The Haggadah states, “Now we are slaves . . .” Every day I suit up and go out to the plantation kitchens and cook like our ancestors, I live that phrase, I am not enslaved, but by showing the living what the dead went through, I live a scary and unsettling past. I feel like a doorway for all the spirits of the plantations I visit. I feel their souls passing through me as I cook and tell their stories. At the end of the day, I feel like a terminal and less like a man who is breathing and aware.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>There is nothing more frightening than looking through warping glass windows and seeing the glimpses of things you were never alive to see, feeling steps just before your won, knowing that they, the enslaved – the nameless, politicized, maligned, commodified ancestors – are around you, cheering you on, doing the ring shout around your body. It’s as if by cooking you have crossed a boundary, and the dance of pounding, kneading, sweating, choking, and smelling connects with something timeless, all of the movements that came before you become you. I realize that I’m trying to divine a text from the scatterings which our lives and our civilization as a people with shifting freedoms have presented. Passover was one of my inspirations to go back and fetch the medical, spiritual, emotional, familial, and ethnically didactic texts found in the foods of the continent and the Diaspora, in kitchens high and low.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>In Jewish culture, much like continental African and African Diaspora cultures, food is a mnemonic device. Whether it’s matzo or hoecake, our civilizations value symbolic food, and passing down foods and food memories from generation to generation, and with them stories as history, pushes us across the globe. In Judaism, memory is a commandment – commands to remember enslavement, to remember the plight of the enslaved, to remember the days of national youth and vigor, to remember through the eating of a sacred meal on Passover, to remember through the reading of the Torah. When I go up to the scroll, I am bid by mystical custom to find a word that begins with the first initial of my name, and once I do the memories of the generations that came before us can be sung; all of this work is about finding myself in the script that has always captivated me. What I’m speaking of is recovering the narratives across time, connecting all of us into one idea – that our food has not just been fodder for our journeys, but embodies the journeys themselves. . . .</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>In the script of African and Jewish and American and gay histories, my whole journey could be whittled down to a new word. <i>Makom</i>. Hebrew: place, but it’s also a scriptural synonym for G-d. Where you are matters. The same scripture that inspired my ancestors in American slavery inspires me with a bit more flavor. Egypt is called, in Hebrew, “the narrow place.” When you are all the things I am, it’s easy for people to put you in a narrow spot indeed. You have to have a way out.</span></span></span></span></span></span></p>",
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