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"covertext": "Ron Arad, Zachary Baumel, Tzvi Feldman, Yehuda Katz. These are the names of four Israeli sons who cannot be at our sed...",
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"body": "<div>Ron Arad, Zachary Baumel, Tzvi Feldman, Yehuda Katz.</div>\n<div> </div>\n<div>These are the names of four Israeli sons who cannot be at our seder table this year. Since they cannot ask their questions at our table, we must all ask four more questions for them at our seder this year.</div>\n<div></div>\n<div>1) Why are these sons different from all other sons?</div>\n<div>While fighting for their people and the security of the State of Israel, these sons, soldiers in the Israel Defense Forces, were captured.</div>\n<div></div>\n<div>2) Why are these prisoners different from all other prisoners?</div>\n<div>These missing soldiers have been denied the basic human rights guaranteed by international law. They have been treated as hostages rather than as prisoners of war and have been denied any form of contact with their families, or with any Israeli or international human rights organizations.</div>\n<div></div>\n<div>3) Why are these hostages different from all other hostages?</div>\n<div>These sons are being held hostage years after international efforts have secured the release of all the other Western hostages who were held in Lebanon. In spite of Israel's aid in securing the release of the other Western hostages, the Israeli hostages were not included with the release of the others. The Arab governments refuse to divulge any information about the conditions under which they are being held. The pain and anxiety that their families and friends are undergoing is immeasurable.</div>\n<div></div>\n<div>4) Why do we raise the issue of soldiers who are Missing-In-Action at the Seder on Passover?</div>\n<div>They are being held prisoner and not allowed their freedom. Passover, the Festival of freedom, reminds us that only those who remember enslavement can fully appreciate their freedom. Israel is still fighting for the release of their soldiers, and we must do all that we can in order to help. We must do all we can to implore our elected officials to fight for the return of these four sons. We earnestly request world leaders to seek the mortal core of humanity, to transcend political differences and in the name of the parents and families of the missing young soldiers, \"FREE OUR SONS!\"</div>\n<div> </div>\n<div>RON ARAD</div>\n<div>Born: May 5, 1958 Birthplace: Israel</div>\n<div>Parents: Batya & Dov (Deceased) Wife: Tami</div>\n<div>Child: Yuval (Daughter) Captured: October 16, 1986</div>\n<div>Last Contact: October, 1987 Status: Prisoner of War</div>\n<div>Last known to be held by Muslim Extremists</div>\n<div>ZACHARY BAUMEL</div>\n<div>Born: November 17, 1960 Birthplace: United States</div>\n<div>Parents: Miriam & Yona Captured: June 11, 1982</div>\n<div>NO CONTACT Status: Missing In Action</div>\n<div>ZVI FELDMAN</div>\n<div>Born: December 29, 1956 Birthplace: Israel</div>\n<div>Parents: Penina & Avraham Captured: June 11, 1982</div>\n<div>NO CONTACT Status: Missing In Action</div>\n<div>YEHUDA KATZ</div>\n<div>Born: July 18, 1959 Birthplace: Israel</div>\n<div>Parents: Sara & Joseph Captured: June 11, 1982</div>\n<div>NO CONTACT Status: Missing In Action</div>",
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"covertext": "FOR THE TABLE(S): Set out at least one Seder plate with: Karpas – celery sticks, potato pieces, cucumber Marror – grated...",
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"body": "<div>FOR THE TABLE(S):</div>\n<div>Set out at least one Seder plate with:</div>\n<div>Karpas – celery sticks, potato pieces, cucumber</div>\n<div>Marror – grated horseradish</div>\n<div>Hazeret – bitter lettuce, Romaine</div>\n<div>Haroset – use a different recipe each Seder and for each Seder plate</div>\n<div>Zeroah – roasted bone or a roasted beet for vegetarians</div>\n<div>Beitzah – hard-boiled egg which is a little browned</div>\n<div>Small bowl(s) of saltwater should be conveniently placed near each Seder plate</div>\n<div>Set out a plate with a Matzah cover and three matzot – try and get hand-made matzot. Some add a fourth matzah under the matzah cover for oppressed Jews. Don’t forget to put out plates of regular matzah.</div>\n<div>Try using a different bottle of Israeli wine for each of the four cups, perhaps beginning with dry wine and concluding with sweet. For children and others make sure to have grape juice and there are Israeli grape juices as well.</div>\n<div>Don’t forget to provide a Cup for Elijah – which some fill with wine from each participant</div>\n<div> </div>\n<div>FOR EACH PARTICIPANT:</div>\n<div>Provide the same Haggadah for all in order to follow conveniently.</div>\n<div>Provide an additional Haggadah, each with a different commentary at each place.</div>\n<div>Each one to have their own kiddush cup</div>\n<div>A pillow for each participant who wishes to really recline</div>\n<div> </div>\n<div>LEADER’S PREPARATION:</div>\n<div>A Haggadah marked with notes, pages from other sources, songs, comments, etc.</div>\n<div>Prizes for the various contests and quizzes for the children, especially the Afikoman</div>\n<div>Props for various ways to involve the children and the adults throughout</div>\n<div>*Think about who will be present and how to involve them meaningfully and respectfully.</div>",
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"covertext": "DO start your preparations early enough. Make sure your house is sparkling clean, and your table as beautiful as possib...",
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"body": "<div>DO start your preparations early enough. Make sure your house is sparkling clean, and your table as</div>\n<div>beautiful as possible. Invite as a guest someone who is far from his own home.</div>\n<div></div>\n<div></div>\n<div>DO have uniform Haggadot with good translations and perhaps transliteration for everyone at the table, in order that all can participate in the Seder without difficulty. These Haggadot are in addition to the decorative ones, or ones of special historical interest. Select, in advance, sections of the haggadot to be assigned for individual reading in English by those who may not be able to follow the Hebrew. Rehearse MAH NISHTANAH with the child who will ask the Four Questions, and also for other special parts given to individuals.</div>\n<div></div>\n<div>DO plan different wines, especially Israeli wines for the four cups. You may want to place a saucer under each wine cup to prevent excessive stains on the tablecloth. Arrange a cushion or pillow for the master of the house to recline on during the meal in the style of the \"freemen\" in ancient times. Remember to arrange for different red and white grape juices, including Israeli juices, for the children and those who do not drink wine.</div>\n<div></div>\n<div>DO remember to provide an appropriate small reward for the child who finds the AFIKOMAN. During the Seder the father hides a part of the middle matzah to be distributed and eaten later by all present. Toward the end of the meal, the father pretends not to notice that the children hid it. He offers a reward for its return, since the meal cannot be properly concluded until each person has tasted a piece of the AFIKOMAN. In some homes, the father will hide the AFIKOMAN and after the meal, they will search for it; in some homes, they are instructed \"hot and cold.\"</div>\n<div></div>\n<div>DO suggest that one of the children prepare a talk for the Seder on freedom in modern times.</div>\n<div></div>\n<div>DON'T rush through the Seder; it is time that is being invested in your family and a family tradition for</div>\n<div>future generations. Plan ahead for the meal such that you have time for the traditional family songs and hymns at the end of the Seder.</div>\n<div></div>\n<div>DO use an attractive, different \"Pesachdik\" set of dishes which are used annually only for the holiday; they add to Seder beauty and dignity. Invest in different Passover plates, Matzah covers, Elijah cups, bowls for washing and similar ritual items that become family heirlooms.</div>",
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"covertext": "WHY DO WE USE THE FOLLOWING? 1. Three Matzot placed separately in the sections of the special matzah cover, or in the fo...",
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"body": "\n<p>WHY DO WE USE THE FOLLOWING?</p>\n<p>1. Three Matzot placed separately in the sections of the special matzah cover, or in the folds of an ordinary napkin: Two of these symbolize the two loaves of bread over which a benediction is pronounced on Sabbaths and festivals. The third matzah emphasizes the unique role of the matzah in the Pesach ritual. The matzah is a symbol of the affliction of slaves in Egypt and a reminder of the haste of departure. An allegorical explanation teaches that the three matzot represent the three groups into which Judaism is divided: Kohen, Levi, Yisrael; if we are ever to survive, we must always be united. At many Sedarim, we add supplementary symbolic matzot for different oppressed Jewish communities and individuals to be remembered at Passover when we celebrate our freedom and they are still denied their freedom. You should also discuss non-Jewish communities and individuals who still await their own physical, spiritual and political freedom.</p>\n<p>2. A Roasted Shankbone (Zeroah) commemorates the paschal sacrifice which our ancestors brought to the Temple on Pesach in ancient times. Vegetarians often substitute a beet (with its red juices) rather than use real bones.</p>\n<p>3. Bitter Herbs (Maror) symbolize the bitterness of Israel's bondage in Egypt. Horseradish is usually used or a bitter lettuce.</p>\n<p>4. A Roasted Egg (Beitzah) symbolizes the HAGGIGAH or \"Festival sacrifice\" which was always brought to the Temple in Jerusalem on festive occasions and which on Pesach supplemented the paschal lamb.</p>\n<p>5. Charoset symbolizes the mortar the Israelites used building the \"treasure cities for Pharaoh\". Charoset is a mixture of grated apples, chopped nuts, cinnamon and a little wine, and there are many different recipes reflecting different places and cultures where Jews have celebrated Passover.</p>\n<p>6. Parsley, Lettuce, Watercress (Karpas), or any other green herb and a dish of salt water into which it is to be dipped before being eaten: These greens symbolize the coming of Spring and suggest the perpetual renewal of life. Hence, they represent the ever-sustaining hope of human redemption. The message to us is that we must always be optimistic.</p>\n<p>7. Four Cups of Wine to be offered during the Seder service: one at Kiddush, one following the recital of the first part of the Hallel, one after Grace and one at the conclusion of the Seder. These four cups symbolize the four-fold promise of redemption which, according to the Bible, God pledged to Israel: \"I will bring you forth,\" (Exodus 6:6): \"I will deliver you,\" (ibid). \"I will redeem you,\" (ibid) and \"I will take you,\" (Exodus 6:7).</p>\n<p>8. Salt Water: used as a simple spice for vegetables (karpas). Some say it represents tears shed in Egypt, and others suggest that it reminds us of the Red Sea through which God led the Israelites. It may also represent the tears shed by God when He had no choice but to punish the Egyptians for their oppression of the Israelites.</p>\n<p>9. Cup of Elijah (Kos Eliyahu): Elijah has always been associated with the coming of the Messiah. Pesach, the holiday of freedom, is an ideal time to usher in the messianic age, and so we invite Elijah to be present with us. Also, in Exodus 6:8 the Bible states, \"I will bring you to the land...\" Throughout the ages the Jews looked forward to this promised return to the Holy Land. In Jewish literature, Elijah was always a protective presence when a community or individual was threatened; and his presence at the Seder was very welcome throughout Jewish history in Europe when this was an especially dangerous season for Jews.</p>\n",
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"handle": "seder-questions-and-answers",
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"covertext": "B. WHY DO WE WASH OUR HANDS PRIOR TO EATING THE VEGETABLES AT THE BEGINNING OF THE SEDER? The hand washing is to cleans...",
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"body": "<div>B. WHY DO WE WASH OUR HANDS PRIOR TO EATING THE VEGETABLES AT THE </div>\n<div>BEGINNING OF THE SEDER?</div>\n<div>The hand washing is to cleanse the fingertips before handling the vegetables and has no symbolic ritual</div>\n<div>meaning. Today, it is done merely to elicit questions from the children at the Seder.</div>\n<div>C. WHAT IS THE AFIKOMAN?</div>\n<div>It is a piece of the middle matzah set aside at the beginning of the seder (yachatz) as a substitute for the</div>\n<div>Paschal lamb and eaten at the conclusion of the meal. It is hidden during the seder to keep the children awake and</div>\n<div>interested during the middle of the seder.</div>\n<div>D. WHY IS THE 'HA LACHMA' WRITTEN IN ARAMAIC INSTEAD OF HEBREW?</div>\n<div>The spoken language, at the time it was written, was Aramaic. Aramaic was used Since an invitation has to</div>\n<div>be extended in a language understood by all; today we use English.</div>\n<div>E. WHY DO WE DIP HERBS TWICE?</div>\n<div>We dip parsley in salt water because it reminds us of the green that comes to live again in the springtime.</div>\n<div>We dip the maror, or bitter herbs, in the sweet charoset as a sign of hope. Our ancestors were able to withstand the</div>\n<div>bitterness of slavery because it was sweetened by the hope of freedom.</div>\n<div>F. WHY DO WE RECLINE AT THE TABLE?</div>\n<div>Because reclining at the table was a sign of a free man in olden times. Since our ancestors</div>\n<div>were freed on this night, we recline at the table.</div>\n<div>G. WHY ARE THERE 4 DIFFERENT KINDS OF CHILDREN?</div>\n<div>The Rabbis found in the Torah, four different versions of the command that the father tell the story of the</div>\n<div>Exodus to his child, deducing four different kinds of children.</div>\n<div>A Mystical Understanding of the Four Children of the Seder</div>\n<div>Consider the parallel between the “four children” and the “four” who entered PARDES from the Talmud:</div>\n<div>The wise child: Rabbi Akiva who knows the difference between water and water, -- between the upper spirituality and lower</div>\n<div>spirituality.</div>\n<div>The wayward/other one: Acher (Elisha) who sees in the pardes a failure of absolute justice in the world, doubts and turns to his</div>\n<div>own path.</div>\n<div>The simple one: Ben Zoma who encounters the Divine mystically literally and becomes psychologically damaged</div>\n<div>The one who could not ask any questions: Ben Azai dies from the experience and hence can not speak.© 2001 </div>\n<div>H. WHY DO WE RECITE THE HALLEL?</div>\n<div>We recite Hallel because of our awareness that the freedom is given by God, and we relate our exodus from</div>\n<div>Egypt to God's power. Therefore, we praise Him with traditional psalms of praise.</div>\n<div>I. WHY DO WE POUR A LITTLE WINE OUT OF OUR CUPS AS WE SAY THE 10 PLAGUES?</div>\n<div>Even though the Egyptians persecuted us, we still feel sorry that they suffered so much through the plagues.</div>\n<div>We, therefore, diminish our joy by pouring out the wine.</div>\n<div>J. WHY DO WE WASH OUR HANDS WITH A BLESSING BEFORE THE MEAL?</div>\n<div>This is a usual ritual washing which is done at any meal where bread or matzah is eaten prior to the</div>\n<div>blessing over the bread. The table is regarded as an altar where proper conversation and decorum is maintained. Just</div>\n<div>as the priest in the past washed his hands in preparation to approaching the altar, so do we.</div>\n<div>K. WHY TWO BLESSINGS OVER THE Matzah?</div>\n<div>One is the usual blessing for bread (matzah is bread which has not risen). The other blessing is specifically</div>\n<div>for the matzah which is eaten on Pesach Eve.</div>\n<div>L. WHY DO WE EAT BITTER HERBS A SECOND TIME IN A SANDWICH?</div>\n<div>We do it out of respect for the great scholar Hillel whose custom was to eat the maror with matzah. Since</div>\n<div>we recited the blessing already, we only mention why we are eating the sandwich.</div>\n<div>M. IS THERE ANY SPECIAL SIGNIFICANCE TO \"CHAD GADYA?\"</div>\n<div>The kid, cat, dog, etc., each devouring the other have represented the mighty empires of the past, each one</div>\n<div>defeating the succeeding ones until God puts a final end to their power. Many of the popular Seder songs have</div>\n<div>various attributed meanings, although in truth we don't often really know what their authors intended.</div>\n<div>N. WHY DO WE EAT HARD BOILED EGGS?</div>\n<div>They symbolize the festival sacrifice. Some point out that the longer the egg is boiled, the harder it</div>\n<div>becomes, paralleling the ability of the Jewish People to become increasingly strong in the face of increasing</div>\n<div>oppression. Others suggest that since an elegant Hellenistic meal might begin with an egg, so then did the Seder</div>\n<div>meal that imitated a luxurious dining style of that period for free people.</div>\n<div>O. WHY DO WE SAY\"L'SHANAH HA BA'AH BEE-RU-SHA LA-YIM?\"</div>\n<div>\"Next year in Jerusalem.\" This wish has always been associated with a future of perfect peace. To the Jew</div>\n<div>today it also expresses his close ties with Israel and his desire to visit Israel soon.</div>",
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"handle": "prayer-jewish-communities-lands-oppression",
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"covertext": "(To be recited after \"HA LACHMA ANYA,\" \"This is the bread of affliction\" at the beginning of the Seder) Behold this m...",
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"body": "\n<div>(To be recited after \"HA LACHMA ANYA,\" \"This is the bread of affliction\" at the beginning of the Seder)</div>\n<div> </div>\n<div>\n<div>Behold this matzah, the symbol of our affliction but also of our liberty. As we look at it let us remember our brethren everywhere who are in distress. On this festival of our freedom, may our hearts be turned to our brothers and sisters in Russia and in Arab lands who are not able to celebrate this Passover in the traditional, reclining attitude of free men. Rock of Israel, hasten the day when all of our brethren will know true freedom and in consort with the whole house of Israel give thanks to Thee for Thy wondrous deeds and Thy redemption. And may the redeemer come unto Zion. Amen.</div>\n</div>\n",
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"handle": "let-all-who-are-hungry",
"title": "Let All Who Are Hungry",
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"covertext": "(The following reading has been prepared by \"MAZON: a Jewish response to hunger\" to be read at \"HA LACHMA ANYA\":) \"The w...",
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"body": "<p><span>(The following reading has been prepared by \"MAZON: a Jewish response to hunger\" to be read at \"HA LACHMA ANYA\":) \"The words are a pledge, and the pledge is a privilege. Surrounded by the hungry and the homeless, we can redeem the pledge. This evening, so that the hungry may eat, we contribute to Mazon, A Jewish Response to Hunger, and we say, together: Barukh eloheinu sheb'tuvo he'vianu v'zikanu l'mitzvat matan mazon. Blessed is our God through whose goodness we have been brought to the privilege of sharing our bread.</span></p>",
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"handle": "matzah-hope",
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"covertext": "(The political and religious conditions for the Jews and for others who are oppressed have changed so quickly in our wor...",
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"body": "<div>\n<div>(The political and religious conditions for the Jews and for others who are oppressed have changed so quickly in our world. Discuss with the Seder participants how relevant this reading still is today and why it is or is not still necessary)</div>\n<div> </div>\n</div>\n<div>(A fourth Matzah is added to the traditional three on the main Seder place and the following prayer is recited after</div>\n<div>\"HA LACHMA ANYA\" at the beginning of the Seder).</div>\n<div style=\"text-align:left;\"> </div>\n<div style=\"text-align:left;\"> This Is The Matzah of Hope: This matzah, which we set aside as a symbol of hope, for the three million Jews of the Soviet Union, reminds us of the indestructible link that exists between us. As we observe this festival of freedom, we know that Soviet Jews are not free to learn of their Jewish past, to hand it down to their children. They cannot learn the languages of their fathers. They cannot teach their children to be the teachers, the rabbis of future generations.</div>\n<div></div>\n<div> They can only sit in silence and become invisible. We shall be their voice, and our voices shall be joined by thousands of men of conscience aroused by the wrongs suffered by Soviet Jews. Then shall they know that they have not been forgotten and they that sit in darkness shall yet see a great light.</div>\n<div> </div>\n<div> </div>",
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"handle": "ethiopian-jews-prayer",
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"covertext": "(We celebrate the successful ingathering of Ethiopian Jews in the State of Israel for which they prayed and waited for s...",
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"body": "(We celebrate the successful ingathering of Ethiopian Jews in the State of Israel for which they prayed and waited for so many years. We shall not forget their oppression and the modern miracle of their redemption even as they are rapidly becoming mainstream Israelis. We also want to preserve their heritage of values and liturgy.)\n \nDo not separate me, O Lord, from the chosen\nFrom the joy, from the light, from the splendor,\nLet me see, O Lord, the light of Israel,\nAnd let me listen to the words of the just\nWhile they speak about the Law.\nTo teach fear of Thee, O Lord, King forever.\nThou are blessed, O Lord, be merciful to me.\nBy day be Thou my shepherd, and my guardian at night.\nWhen I walk be my guide, when I sit be my guardian.\nWhen I call Thee, keep Thou not silent.\nI love Thee, hate me not;\nI have confidence in Thee,\nAbandon me no\n",
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"handle": "glory-pesach",
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"covertext": "(From United Synagogue of Conservative Judaism collected materials by Rabbi Moshe Edelman) All three Pilgrim festivals (...",
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"body": "<div>(From United Synagogue of Conservative Judaism collected materials by Rabbi Moshe Edelman)</div>\n<div></div>\n<div>All three Pilgrim festivals (Pesach, Shavuot and Succot) contain elements which make of them complete joyous occasions. However, it is Pesach, more than the others, which combines all elements into a most harmonious and soul-satisfying whole.</div>\n<div></div>\n<div>Pesach is a festival of the head. It calls upon the Jew to meditate on the ideal of freedom. It transports you back in history to the period of bondage in Egypt and it asks that you put yourself in the place of your ancestors who were released from Pharaoh’s yoke. It is not enough to regard the Exodus as history. “In every generation a person is obliged to regard oneself as if you had left the land of Egypt.</div>\n<div></div>\n<div>To translate Pesach into contemporary terms is one of the elements of the festival.</div>\n<div>Pesach is a festival of the heart. It calls upon us to rejoice, to feel the presence of God as the source of human happiness. The Seder, with its song and rites, with the objects to delight children and the ease to relax adults, join in producing a feeling of well-being. The observance of Pesach is not a solemn ceremony but a delightful celebration.</div>\n<div></div>\n<div>Pesach is a festival of hand. Before it arrives, the Jew is asked to give what is called “Maot Chittim,” money to provide for those in need of Matzot and other food for the festival. When the holiday actually arrives, we usher it in, at the very outset, by saying “Let all who are hungry come and eat with us.” The spirit of hospitality dominates the festival, and the concern if the Jews is turned to our fellow man. But it is not a vague feeling of sympathy and concern of others which fills us. It is the act of giving, of extending one’s hand to the needy that is an essential element of our celebration. For a least one week of the year, we remove the leaven of selfishness from our lives and we want to share life’s blessing with others.</div>\n<div></div>\n<div>Pesach is the festival of the head, the heart and the hand - an ideal combination for producing the wholeness, the integration, which religion should bring.</div>",
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"handle": "fifth-cup-thankfulness-israel",
"title": "The Fifth Cup- in Thankfulness for Israel",
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"covertext": "THE FIFTH CUP - IN THANKFULNESS FOR ISRAEL (To be recited after drinking the fourth cup of wine at the conclusion of the...",
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"body": "<p>THE FIFTH CUP - IN THANKFULNESS FOR ISRAEL</p>\n<div>(To be recited after drinking the fourth cup of wine at the conclusion of the Seder.)</div>\n<div></div>\n<div>We read in the Talmud: These four cups correspond to the four expressions of redemption which the Torah uses in relating the events of Egypt: Vehotzeti and I shall bring forth: Vehitzalti and I shall save; Vegaalti and I shall redeem: Valakahti and I shall take. Rabbi Tarphon would add a fifth cup to correspond to Veheveti and I shall bring.</div>\n<div></div>\n<div>And now, in our own time, when we have been privileged to behold the mercies of the Holy One, blessed is He and His salvation over us; in the establishment of the State of Israel which is the beginning of redemption and salvation, as it is written: \"And I shall bring you into the land which I swore to give unto Abraham, unto Isaac and unto Jacob and I have given it unto you as an inheritance; I am the Lord! it is fitting and proper that we observe this pious act, the drinking of the fifth cup as a form of thanksgiving.</div>\n<div></div>\n<div>We give thanks unto the Eternal for the wartime miracles and wonders He wrought for us. The</div>\n<div>mercies of the Eternal stood us in good stead in time of dire peril, when seven nations united to destroy and annihilate the Jewish state at the very time of its birth and yet once again they pledge do annihilate the land and its people and plunge it into rivers of blood and fire. The Eternal, in His loving kindness, frustrated the designs of our enemies and vouchsafed victory unto us bringing us again to Jerusalem in joy.</div>\n",
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"handle": "pesach-bergan-belsen-1944",
"title": "Pesach in Bergan Belsen- 1944",
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"covertext": "(To be recited when describing the Matzah and the Seder Plate.) The Jewish prisoners in the German concentration camp at...",
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"body": "<div>(To be recited when describing the Matzah and the Seder Plate.)</div>\n<div></div>\n<div>The Jewish prisoners in the German concentration camp at Bergen Belsen did not have matzah for the observance of Pesach in 1944. Under the circumstances the sages at the camp permitted the eating of leavened bread for which occasion this benediction was composed:</div>\n<div></div>\n<div>Our Father in heaven, behold it is evident and known to three that it is our desire to do they will</div>\n<div>and to celebrate the festival of Pesach by eating matzah and by observing the prohibition of leavened food. But our heart is pained that the enslavement prevents us and we are in danger of our lives. Behold, we are prepared and ready to fulfill they commandment; \"And ye shall live by them and not die by them\".</div>\n<div></div>\n<div>We pray to thee that thou mayest keep us alive and preserve us and redeem us speedily so that we may observe thy statutes and do thy will and serve thee with a perfect heart. Amen.</div>",
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"handle": "afikoman-pledge",
"title": "The Afikoman Pledge",
"author": "Rabbi Barry Dov Lerner",
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"covertext": "(When the Afikoman is found, the following is an alternative or supplementary reading on the part of all Seder partici...",
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"body": "<p>(When the Afikoman is found, the following is an alternative or supplementary reading on the part of all Seder participants:) \"Tonight we read together: Lo! This is the bread of poverty that our ancestors ate. Let all who are hungry come and eat! Let all who are in need share in the hope of Passover! This year we all are slaves, Next year may we all be free. Tonight, to redeem the Afikoman: We renew our commitment to help all who are hungry round the world, So that next year we may all be free.</p>",
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"handle": "dayeinu-modern-version",
"title": "Dayeinu- A modern version",
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"covertext": "(The following verses were written in 1988 by CLAL to continue the tradition of adding to the story of the Exodus, of ma...",
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"body": "<p>(The following verses were written in 1988 by CLAL to continue the tradition of adding to the story of the Exodus, of making that ancient story a modern extension of our dream for a time when all of God's children will live together in peace and harmony.)</p>\n<div> </div>\n<div>Had God upheld us throughout two thousand year of Dispersion</div>\n<div>But not preserved our hope for return-- Dayenu</div>\n<div>Had God preserved our hope for return</div>\n<div>But not sent us leaders to make the dream a reality--Dayenu</div>\n<div>Had God sent us leaders to make the dream a reality,</div>\n<div>But not given us success in the U.N. vote --Dayenu</div>\n<div>Had God given us success in the U.N. vote,</div>\n<div>But not defeated our attackers in 1948-- Dayenu</div>\n<div>Had God defeated our attackers in 1948,</div>\n<div>But not unified Jerusalem-- Dayenu</div>\n<div>Had God unified Jerusalem,</div>\n<div>But not led us toward peace with Egypt-- Dayenu</div>\n<div>Had God returned us to the Land of our ancestors,</div>\n<div>But not filled it with our children --Dayenu</div>\n<div>Had God willed it with our children,</div>\n<div>But not caused the desert to bloom--Dayenu</div>\n<div>Had God caused the desert to bloom,</div>\n<div>But not built for us cities and towns-- Dayenu</div>\n<div>Had God rescued our remnants from the Holocaust's flames,</div>\n<div>But not brought our brothers from Arab lands -- Dayenu</div>\n<div>Had God brought our brothers from Arab lands,</div>\n<div>But not opened the gates for Russia's Jews-- Dayenu</div>\n<div>Had God opened the gate for Russia's Jews,</div>\n<div>But not redeemed our people from Ethiopia --Dayenu</div>\n<div>Had God redeemed our people from Ethiopia,</div>\n<div>But not planted in our hearts a covenant of One People-- Dayenu</div>\n<div>Had God planted in our hearts a covenant of One People,</div>\n<div>But not sustained in our souls a vision of a perfected world-- Dayenu</div>\n<div>Dayenu!</div>\n",
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"covertext": "(sung to the tune of “Take me out to the ball game\") Take us out of Egypt Free us from slavery Bake us some matzah in...",
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"body": "<div>(sung to the tune of “Take me out to the ball game\")</div>\n<div> </div>\n<div>Take us out of Egypt</div>\n<div>Free us from slavery</div>\n<div>Bake us some matzah in a haste</div>\n<div>Don't worry 'bout flavor--</div>\n<div>Give no thought to taste.</div>\n<div>Oh it's rush, rush, rush, to the Red Sea</div>\n<div>If we don't cross it's a shame</div>\n<div>For it's ten plagues,</div>\n<div>Down and you're out</div>\n<div>At the Pesach history game</div>",
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"body": "<div>(to the tune of \"Do you hear the people Sing\" from “Les Miserables”)</div>\n<div> </div>\n<div>Do you hear the doorbell ring,</div>\n<div>And it's a little after ten?</div>\n<div>It can only be Elijah</div>\n<div>Come to take a sip again.</div>\n<div>He is feeling pretty fine</div>\n<div>But in his head a screw is loose.</div>\n<div>So perhaps instead of wine</div>\n<div>We should only give him juice</div>",
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"body": "<p><span>(to the tune of \"Just a spoon full of sugar\") </span></p>\n<p><span>Chorus: </span></p>\n<p><span>Just a tad of charoset helps the bitter herbs go down, </span></p>\n<p><span>The bitter herbs go down, the bitter herbs go down. </span></p>\n<p><span>Just a tad of charoset helps the bitter herbs go down, In the most disguising way. </span></p>\n<p><span>Oh, back in Egypt long ago, </span></p>\n<p><span>The Jews were slaves under Pharaoh. </span></p>\n<p><span>They sweat and toiled and labored through the day. </span></p>\n<p><span>So when we gather Pesach night, </span></p>\n<p><span>We do what we think right. </span></p>\n<p><span>Maror, we chew, </span></p>\n<p><span>To feel what they went through. </span></p>\n<p><span>Chorus </span></p>\n<p><span>So after years of slavery </span></p>\n<p><span>They saw no chance of being free. </span></p>\n<p><span>Their suffering was the only life they knew. </span></p>\n<p><span>But baby Moses grew up tall, </span></p>\n<p><span>And said he'd save them all. </span></p>\n<p><span>He did, and yet, </span></p>\n<p><span>We swear we won't forget. </span></p>\n<p><span>That...... </span></p>\n<p><span>Chorus cont…. </span></p>\n<p><span>While the maror is being passed, </span></p>\n<p><span>We all refill our water glass, </span></p>\n<p><span>Preparing for the taste that turns us red. </span></p>\n<p><span>Although maror seems full of minuses, </span></p>\n<p><span>It sure does clear our sinuses. </span></p>\n<p><span>But what's to do? </span></p>\n<p><span>It's hard to be a Jew!!! </span></p>\n<p><span>Chorus</span></p>",
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"body": "<div>(to the tune of \"Makin' Whoopee\")</div>\n<div> </div>\n<div>Another Pesach, another year,</div>\n<div>The family seder with near and dear...</div>\n<div>Our faces shining,</div>\n<div>All thoughts of dining</div>\n<div>Are put on hold now.</div>\n<div>We hear four questions,</div>\n<div>The answer given</div>\n<div>Recalls the Jews from Egypt driven.</div>\n<div>The ch'rain is bitter, (charoset better!)</div>\n<div>Please pass the matzah.</div>\n<div>Why is this evening different</div>\n<div>From all the other nights?</div>\n<div>This year the Jews all over</div>\n<div>Are free to perform the rites.</div>\n<div>A gorgeous dinner--who can deny it--</div>\n<div>Won't make us thinner, to hell with diet!</div>\n<div>It's such great cooking...</div>\n<div>and no one's looking,</div>\n<div>So just enjoy it.</div>\n<div>Moving along at steady clip</div>\n<div>Elijah enters, and takes a sip;</div>\n<div>And then the singing with voices ringing</div>\n<div>Our laughter mingling.</div>\n<div>When singing about Chad GadYa.</div>\n<div>Watch close or your place you'll lose,</div>\n<div>For Echad Mi Yodea:</div>\n<div>Which tune shall we use?</div>\n<div>We pray next Pesach</div>\n<div>We'll all be here.</div>\n<div>It's a tradition...</div>\n<div>Same time next year...</div>\n<div>So fill it up now, the final cup now,</div>\n<div>Next year at Nanny and Zayde's house</div>",
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"covertext": "(to the tune of \"Clementine\") Said the father to his children, \"At the seder you will dine, You will eat your fill of...",
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"body": "<div>(to the tune of \"Clementine\")</div>\n<div> </div>\n<div>Said the father to his children,</div>\n<div>\"At the seder you will dine,</div>\n<div>You will eat your fill of matzoh,</div>\n<div>You will drink four cups of wine.\"</div>\n<div></div>\n<div>Now this father had no daughters,</div>\n<div>But his sons they numbered four.</div>\n<div>One was wise and one was wicked,</div>\n<div>One was simple and a bore.</div>\n<div></div>\n<div>And the fourth was sweet and winsome,</div>\n<div>he was young and he was small.</div>\n<div>While his brothers asked the questions</div>\n<div>he could scarcely speak at all.</div>\n<div></div>\n<div>Said the wise one to his father</div>\n<div>\"Would you please explain the laws?</div>\n<div>Of the customs of the seder</div>\n<div>Will you please explain the cause?\"</div>\n<div></div>\n<div>And the father proudly answered,</div>\n<div>\"As our fathers ate in speed,</div>\n<div>Ate the paschal lamb 'ere midnight</div>\n<div>And from slavery were freed.\"</div>\n<div></div>\n<div>So we follow their example</div>\n<div>And 'ere midnight must complete</div>\n<div>All the seder and we should not</div>\n<div>After 12 remain to eat.</div>\n<div></div>\n<div>Then did sneer the son so wicked</div>\n<div>\"What does all this mean to you?\"</div>\n<div>And the father's voice was bitter</div>\n<div>As his grief and anger grew.</div>\n<div></div>\n<div>\"If you yourself don't consider</div>\n<div>As son of Israel,</div>\n<div>Then for you this has no meaning</div>\n<div>You could be a slave as well.\"</div>\n<div></div>\n<div>Then the simple son said simply</div>\n<div>\"What is this,\" and quietly</div>\n<div>The good father told his offspring</div>\n<div>\"We were freed from slavery.\"</div>\n<div></div>\n<div>But the youngest son was silent</div>\n<div>For he could not ask at all.</div>\n<div>His bright eyes were bright with wonder</div>\n<div>As his father told him all.</div>\n<div></div>\n<div>My dear children, heed the lesson</div>\n<div>and remember evermore</div>\n<div>What the father told his children</div>\n<div>Told his sons that numbered four.</div>",
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"covertext": "(To the tune of “I’ve Been Working on the Railroad”) I’ve been working on these buildings; Pharaoh doesn’t pay. I’ve b...",
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"body": "<div>(To the tune of “I’ve Been Working on the Railroad”)</div>\n<div> </div>\n<div>I’ve been working on these buildings;</div>\n<div>Pharaoh doesn’t pay.</div>\n<div>I’ve been doing what he tells me</div>\n<div>Like making bricks from clay.</div>\n<div></div>\n<div>Can’t you hear the master calling,</div>\n<div>“Hurry up, make a brick!”</div>\n<div>Can’t you feel the master hurt me</div>\n<div>Until I’m feeling sick.</div>\n<div></div>\n<div>Oh is this a mess,</div>\n<div>Oh is this a mess,</div>\n<div>Oh is this a mess, for Jews, for Jews.</div>\n<div>Oh is this a mess,</div>\n<div>Oh is this a mess,</div>\n<div>Oh is this a mess for Jews.</div>\n<div></div>\n<div>Someone’s in the palace with Pharaoh –</div>\n<div>Someone’s in the palace we know, ow, ow, ow,</div>\n<div>Someone’s in the palace with Pharaoh –</div>\n<div>Does he know they treat us so?</div>\n<div></div>\n<div>Keep singing work, work, work all day,</div>\n<div>Work all day and then some mo –ore,</div>\n<div>Work, work, work all day –</div>\n<div>Does he know they treat us so</div>",
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"covertext": "(To the tune of “She’ll Be Coming ‘Round the Mountain”) Bad things will come to Egypt, don’t you know? Bad things will...",
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"body": "<div>(To the tune of “She’ll Be Coming ‘Round the Mountain”)</div>\n<div> </div>\n<div>Bad things will come to Egypt, don’t you know?</div>\n<div>Bad things will come to Egypt, don’t you know?</div>\n<div>Bad things will come to Egypt,</div>\n<div>Bad things will come to Egypt,</div>\n<div>Bad things will come to Egypt, till we go</div>\n<div>God will give you this last chance to let us go;</div>\n<div>God will give you this last chance to let us go;</div>\n<div>As midnight passes by –y</div>\n<div>All your firstborn sons will die –ie;</div>\n<div>And your people will cry out if we can’t go.</div>",
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"covertext": "(To be sung to the tune of \"My Favorite Things\" from the \"Sound of Music\") Cleaning and cooking and so many dishes Out...",
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"body": "<div>(To be sung to the tune of \"My Favorite Things\" from the \"Sound of Music\")</div>\n<div> </div>\n<div>Cleaning and cooking and so many dishes</div>\n<div>Out with the chametz, no pasta, no knishes</div>\n<div>Fish that's gefilted, horseradish that stings</div>\n<div>These are a few of our Passover things.</div>\n<div>Matzah and karpas and chopped up charoset</div>\n<div>Shankbones and kiddish and yiddish neuroses</div>\n<div>Tante who kvetches and uncle who sings</div>\n<div>These are a few of our Passover things.</div>\n<div>Motzi and moror and trouble with Pharaohs</div>\n<div>Famines and locusts and slaves with wheelbarrows</div>\n<div>Matzah balls floating and eggshell that clings</div>\n<div>These are a few of our Passover things.</div>\n<div>When the plagues strike</div>\n<div>When the lice bite</div>\n<div>When we're feeling sad</div>\n<div>We simply remember our Passover things</div>\n<div>And then we don't feel so bad</div>",
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"covertext": "(To the tune of “Clementine”) It made them mad to hear the answer Pharaoh would not let them go. God would help them w...",
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"body": "<div>(To the tune of “Clementine”)</div>\n<div> </div>\n<div>It made them mad to hear the answer</div>\n<div>Pharaoh would not let them go.</div>\n<div>God would help them with a signal</div>\n<div>Mighty power God would show.</div>\n<div>No, no, no, no, no, no, no</div>\n<div>That was all that Pharaoh said.</div>\n<div>With no way to beat his army,</div>\n<div>They would change his mind instead.</div>\n<div>Every time bad things got started</div>\n<div>He would almost let them go;</div>\n<div>But as soon as things got better,</div>\n<div>He would switch and tell them NO! (shout “no!”)</div>\n<div>When the tenth plague scared old Pharaoh,</div>\n<div>He’d no longer let them stay.</div>\n<div>“Get out of Egypt,” he fin’lly shouted.</div>\n<div>“Take your stuff and go away.”</div>\n<div>With their cattle and some matzah</div>\n<div>Jews were fin’lly on their way.</div>\n<div>Through the Red Sear and hot Sinai</div>\n<div>To their own God they could pray</div>",
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"covertext": "(To the tune of \"Tonight,\" from West Side Story, By Rabbi Dan Liben Passover, 2000) Tonight, tonight, We'll tell a tal...",
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"body": "<p>(To the tune of \"Tonight,\" from West Side Story, By Rabbi Dan Liben Passover, 2000)</p>\n<div> </div>\n<div>Tonight, tonight,</div>\n<div>We'll tell a tale tonight,</div>\n<div>Of Pharoah, Slaves and God's awesome might;</div>\n<div>We'll do it right, with matzah, and maror</div>\n<div>and four children: -dull, wicked- and bright!</div>\n<div>Tonight, we'll tell our people's story,</div>\n<div>The \"genut\" and then the glory,</div>\n<div>And how it came out right..</div>\n<div>And when we're through</div>\n<div>You'll know you've been freed too</div>\n<div>On this Saaay-der night!</div>\n<div>Tonight, tonight, we'll drink four cups of wine,</div>\n<div>We'll laugh and sing and dine</div>\n<div>'till its light;</div>\n<div>The tale's not new</div>\n<div>And yet it still rings true</div>\n<div>It gives meaning -to being -a Jew!</div>\n<div>\n<div>Egyptian masters they did beat us</div>\n<div>But Moses he did lead us</div>\n<div>From darkness into light;</div>\n<div>And soon we'll know</div>\n<div>Why God did make it so</div>\n<div>On this Saaaay-der night!</div>\n</div>\n",
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"covertext": "(sung to the tune of \"The Ballad of Jed Clampett\") Come and listen to a story 'bout a man named Mo, His people they we...",
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"body": "<div>(sung to the tune of \"The Ballad of Jed Clampett\")</div>\n<div> </div>\n<div>Come and listen to a story 'bout a man named Mo,</div>\n<div>His people they were slaves to the evil Pharoah,</div>\n<div>Until one day he was lookin' at a bush,</div>\n<div>And he heard the voice of God, though he wasn't a lush---</div>\n<div>The LORD, that is, </div>\n<div>I AM, </div>\n<div>The Big G.</div>\n<div>Next thing you know, Mo's talkin' to Pharoah,</div>\n<div>Mo says, \"God said you gotta let my people go!\"</div>\n<div>But the king says, \"No, they always will be slaves to me!\"</div>\n<div>So God sent down ten big plagues on Pharoah's whole country---</div>\n<div>Blood 'n frogs, that is,</div>\n<div>Pestilence,</div>\n<div>Special effects.</div>\n<div>When the first borns died, Pharoah sent the Jews away,</div>\n<div>They ran and ate some matzoh on that very happy day,</div>\n<div>So now we have our Seder to commemorate that feat---</div>\n<div>We drink some wine and talk a lot, we sing and also eat!</div>\n<div>Matzoh, that is,</div>\n<div>Maror too.</div>\n<div>And good food.</div>\n<div></div>\n<div>Y'all come back now, y'hear</div>",
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"covertext": "Hagadah wash that man right out of my hair Because he's full of chometz but he doesn't care. That it's a custom now to b...",
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"body": "<div>Hagadah wash that man right out of my hair</div>\n<div>Because he's full of chometz but he doesn't care.</div>\n<div>That it's a custom now to be rid of that snare,</div>\n<div>I'll send him on his way.</div>\n<div>Haggadah drink my wine and feel real free,</div>\n<div>Haggadah eat charosez, matzah and tea,</div>\n<div>Haggadah keep the seder, with joy and glee.</div>\n<div>I really love that day!!</div>\n<div>He doesn't like gefilte fish,</div>\n<div>eat it up, eat it up.</div>\n<div>He doesn't like the matzah dish</div>\n<div>Heat it up, heat it up.</div>\n<div>can't wait for him to changeHey buddy... (repeat 1st verse)</div>",
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"covertext": "(Sung to the tune of \"More..\") Morror is the bitterness the world has known, But in Canada we need not moan. Morror w...",
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"body": "<div>(Sung to the tune of \"More..\")</div>\n<div> </div>\n<div>Morror is the bitterness the world has known,</div>\n<div>But in Canada we need not moan.</div>\n<div>Morror were the ghettos of across the sea,</div>\n<div>But here we habitate a land that's free.</div>\n<div>Morror on the table, we are sure and</div>\n<div>we're able to look forward to many</div>\n<div>types of joy - oh boy-oi-oi-oi...</div>\n<div>Morror is the bitter herb upon our plate,</div>\n<div>And if we were sober we would palitate</div>\n<div>Morror is the answer for the schnorer, who is rich or poorerWhy can't we love forever .....Morror!</div>",
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"handle": "eight-nights-passover",
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"covertext": "(To the tune of 'The Twelve Days”) On the first night of Passover my mother served to me 1) a matzo ball in chicken s...",
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"body": "<div>(To the tune of 'The Twelve Days”)</div>\n<div> </div>\n<div>On the first night of Passover my mother served to me</div>\n<div>1) a matzo ball in chicken soup</div>\n<div>2) two dipped herbs</div>\n<div>3) three pieces of matzah</div>\n<div>4) four cups of wine</div>\n<div>5) five gefilte fish</div>\n<div>6) six capons baking</div>\n<div>7) seven eggs a boiling</div>\n<div>8) eight briskets roastin</div>",
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"covertext": "(Mark Kreditor, sung to the tune of Gilligan's Island) Just recline right back and you'll hear a tale, a tale of dread...",
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"body": "<div>(Mark Kreditor, sung to the tune of Gilligan's Island)</div>\n<div> </div>\n<div>Just recline right back and you'll hear a tale,</div>\n<div>a tale of dreadful trip.</div>\n<div>That started with ten awful plagues brought onto Egypt,</div>\n<div>brought unto Egypt.</div>\n<div>The boss he was a Jewish man raised as a Pharaohos son.</div>\n<div>Then G-d he did come calling and soon the fun begun,</div>\n<div>soon the fun begun.</div>\n<div>More blood, such frogs, and all those bugs,</div>\n<div>Pharaoh could just barely see.</div>\n<div>The Jews were really scoring points and soon they would be free.</div>\n<div>and soon they would be free.</div>\n<div>They shlepped and shlepped for forty years across a desert land.</div>\n<div>He went up to Mt Sinai and a party soon began, a party soon began.</div>\n<div>Moses, the Pharaoh too, Aaron and his wife.</div>\n<div>Marianne the skipper too here on the desert islan</div>",
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"handle": "dont-sit-afikoman",
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"covertext": "(To the tune of Glory, Glory, Hallelu-kah) My Dad at every Seder breaks a Matza piece in two And hides the Afikomen half...",
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"body": "<div>(To the tune of Glory, Glory, Hallelu-kah)</div>\n<div>My Dad at every Seder breaks a Matza piece in two</div>\n<div>And hides the Afikomen half-A game for me and you</div>\n<div>Find it, hold it ransom for the Seder isn't through</div>\n<div>'till the Afikomen's gone.</div>\n<div> </div>\n<div>Chorus:</div>\n<div>Don't sit on the Afikomen.</div>\n<div>Don't sit on the Afikomen.</div>\n<div>Don't sit on the Afikomen.</div>\n<div>Or the Meal will last all night</div>\n<div> </div>\n<div>One year Daddy hid it 'neath a pillow on a chair</div>\n<div>But just as I raced over, my Aunt Sophie sat down there</div>\n<div>She threw herself upon it-Awful crunching filled the air</div>\n<div>And crumbs flew all around</div>\n<div> </div>\n<div>Chorus</div>\n<div> </div>\n<div>There were matza crumbs all over-Oh, it was a messy sight</div>\n<div>We swept up all the pieces though it took us half the night</div>\n<div>So, if you want your seder ending sooner than dawn's light,</div>\n<div>Don't sit on the Afiko-o-men</div>\n<div> </div>\n<div>Chorus</div>",
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"body": "<p>(Mark Kreditor, sung to the tune of The Brady Bunch) </p>\n<p>It's a story, about baby Moses, who came floating down the river called the Nile</p>\n<p>Pharoh's Queen was there just to catch him and so he stayed a while.</p>\n<p>It's a story about Jewish builders, who were tired of building Pyramids.</p>\n<p>All of them were slaves just like their Mothers and just like their kids.</p>\n<p>Until one day big Moses talked to Big G.</p>\n<p>That's G-O-D and that spells Moses's God.</p>\n<p>He said you just leave and go to Israel I won't make it hard.</p>\n<p>So then Moses asked old Pharoh let my people go.</p>\n<p>He said \"For Real\"!, no Moses never no.</p>\n<p>So the 10 plagues were brought to Pharoh and he said: Moses go. </p>\n<p>Your people can go. Now Moses go.</p>\n<p>That's the way Pharoh said now Moses go.</p>",
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"covertext": "(Mark Kreditor, sung to the tune of The Flintstones) Moses, he's our Moses he's the man that took us for a tour Out of...",
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"body": "<div>(Mark Kreditor, sung to the tune of The Flintstones)</div>\n<div> </div>\n<div>Moses, he's our Moses he's the man that took us for a tour</div>\n<div>Out of, Pharoh's Egypt went the children that he soon would lure</div>\n<div>Come sit and eat matzah all week long. Listen to our prayers and to our songs of Moses</div>\n<div>he's our hero he's a really really good time, a forty year guy he's the one that set us free.</div>",
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"covertext": "(Please take a moment at your family seder to join in this prayer: By Rabbi Naftali Schiff) Do you remember seder nigh...",
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"body": "<div>(Please take a moment at your family seder to join in this prayer: By Rabbi Naftali Schiff)</div>\n<div> </div>\n<div>Do you remember seder night 50 years ago?</div>\n<div>We had empty seats in our family after the Nazi Holocaust.</div>\n<div></div>\n<div>Do you remember seder night 20 years ago?</div>\n<div>We had an empty seat in our home for a Jew in Soviet Russia.</div>\n<div>This year, 50 percent of young Jews are being lost to apathy and assimilation.</div>\n<div></div>\n<div>Should we leave an empty seat tonight?</div>\n<div>Dear God, Thank you for allowing us to enjoy another seder night together with our family and friends.</div>\n<div>Just as our family joins together on seder night, bridging all distances and differences, please help us the Jewish People to heal the rifts of internal dissent.</div>\n<div></div>\n<div>Please infuse us with the knowledge and inspire us with the awareness that Jewish people all over the world are part of our family.</div>\n<div>Together we have survived the turmoil of 3300 years, making a difference to civilization wherever we go.</div>\n<div>Today we are losing every second Jewish child to the ravages of apathy and assimilation.</div>\n<div>Dear God, help us to bring these young Jews back to us, back to You.</div>\n<div>They are our children.</div>\n<div>They are our grandchildren.</div>\n<div>They are our future.</div>\n<div>Fortify us with the resolve and the commitment to reach out to them so that together we can forge our common destiny.</div>\n<div>Next year, please God, let there be no empty seats at our family seder.</div>",
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"covertext": "By Esther Blaustein 1971 Lord, let not the line at the supermarket be too long Let the produce be fresh and crisp and le...",
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"body": "<div>By Esther Blaustein 1971</div>\n<div></div>\n<div>Lord, let not the line at the supermarket be too long</div>\n<div>Let the produce be fresh and crisp and let there be</div>\n<div>Just one more jar of Kosher-for-Passover mayonnaise left.</div>\n<div>You see, Lord, I forgot that there is school next week</div>\n<div>And tuna fish falls off matzoh sandwiches so easily</div>\n<div>When it is not held together with enough mayonnaise.</div>\n<div>God, please let everyone be well for the two Seder nights</div>\n<div>And while You are at it, could you please make it the rest of the year,too?</div>\n<div>And if you do not make me spend so many hours</div>\n<div>Swabbing chickenpox with calamine lotion</div>\n<div>I promise that I will devote my leisure</div>\n<div>To ecology, UJA, JHA and things like that.</div>\n<div>Almighty God, let the children behave at the seder table</div>\n<div>For I have labored so long to make everything right and lovely.</div>\n<div>Suffer not their little fingers to spill wine on the tablecloth and carpeting</div>\n<div>It never seems to come out.</div>\n<div>And let them pipe the Mah Nishtanah and the Chad Gadya</div>\n<div>In such abundant glee and wisdom</div>\n<div>As to make the car pool to Hebrew School worth it.</div>\n<div>Ruler of the Universe, it seem that I will never get all these dishes changed</div>\n<div>And Everyone's clothes ready, and all the chametz out of the</div>\n<div>house in time.</div>\n<div>So remember, Dear Lord,</div>\n<div>To please make sure that the cleaning woman shows up.</div>\n<div>Creator of the World, let each year have our table be fuller</div>\n<div>Not only with Your bounty, but with people.</div>\n<div>All our loved ones, dear friends, new babies,</div>\n<div>And young lovers shyly brought home for approval.</div>\n<div>And let this year begin, and next year see</div>\n<div>Our banquet seats overflowing</div>\n<div>With our long-lost Jews who crouch in fear in countries other than ours.</div>\n<div>God of Abraham and Sarah, Isaac and Rebecca, Jacob, Rachel and Leah.</div>\n<div>Let me not, </div>\n<div>In the hustle and rush of preparation,</div>\n<div>Forget what the Passover really means.</div>",
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"handle": "passover-freedom-game",
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"covertext": "BY RABBI STEPHEN BAARS Create a lively discussion by giving out a copy of this page during the Seder meal: Of the follow...",
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"body": "<p>\n</p>\n\n<p><span>BY RABBI STEPHEN BAARS</span></p>\n<p><span>Create a lively discussion by giving out a copy of this page during the Seder meal: Of the following list, who is the most enslaved person and who is the most free?</span></p>\n<p><span>A. \"Three years ago I was taken by the KGB and put in a labor camp in Siberia, I am told when to get up, when to go to bed and everything between.\"</span></p>\n<p><span>B. \"I was ship-wrecked on a desert island. I can do anything I want, but there's nothing to do here.\"</span></p>\n<p><span>C. \"I'm a heavy heroine addict. I live my days just to get the next high. Luckily I inherited a large fortune that allows me to support my habit.\"</span></p>\n<p><span>D. \"I worked hard all my life to become rich. At the height, I was worth around $25 million. Then came the crash. The bank took everything - my business, my house, even my car. I now work 9-to-5 in a sweatshop, struggling to make ends meet. When I had money, I used to take exotic vacations and dine in the finest restaurants. Life was fun. Now I'm lucky if I can afford takeout.\"</span></p>\n<p><span>E. \"In the country I live in, cigarettes are banned. I used to smoke two packs a day. Now I can't get them and I'm very depressed.\"</span></p>\n<p><span>F. \"I used to be a top college athlete and was headed for a pro career. Then last year I dove into a pool that was too shallow and broke my neck. I'm now completely paralyzed from my chin down. All I think about all day long is what I used to be able to do.\"</span></p>\n<p><span>G. \"Last year I tried to commit suicide but a policeman caught me just before I jumped. I was institutionalized. There's no possibility here for me to do what I really want to do - kill myself.\"</span></p>",
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"covertext": "(Peter, Paul and Mary) There is a man, comin' to Egypt, And Moses is his name, There is a man, Comin' to Egypt, In h...",
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"body": "<p>(Peter, Paul and Mary)</p>\n<div> </div>\n<div>There is a man, comin' to Egypt,</div>\n<div>And Moses is his name,</div>\n<div> </div>\n<div>There is a man, Comin' to Egypt,</div>\n<div>In his heart there burns a flame,</div>\n<div></div>\n<div>In his heart there burns a flame, oh Lord, In his heart there burns a flame.</div>\n<div></div>\n<div>There is a man, comin' to Egypt,</div>\n<div>And his eyes are full of light,</div>\n<div> </div>\n<div>Just like the sun, Come up in Egypt,</div>\n<div>Come to drive away the night,</div>\n<div></div>\n<div>Come to drive away the night, oh Lord, Come to drive away the night.</div>\n<div></div>\n<div>There is a man, comin' to Egypt,</div>\n<div>To heal our souls from pain,</div>\n<div></div>\n<div>And we will follow, Into freedom,</div>\n<div>Never wear these chains again,</div>\n<div></div>\n<div>Never wear these chains again, oh Lord, Never wear these chains again</div>\n",
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"covertext": "Miriam's Cup Ritual in the Family Seder (http://www.miriamscup.com/RitualPrint.htm) Filling Miriam's Cup follows the s...",
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"body": "<p>Miriam's Cup Ritual in the Family Seder (http://www.miriamscup.com/RitualPrint.htm) </p>\n<p>Filling Miriam's Cup follows the second cup of wine, before washing the hands. Raise the empty goblet and say: “Miriam's cup is filled with water, rather than wine. I invite women of all generations at our seder table to fill Miriam's cup with water from their own glasses.” </p>\n<p>Pass Miriam's cup around the table(s); explain the significance of filling Miriam's cup with water: A Midrash teaches us that a miraculous well accompanied the Hebrews throughout their journey in the desert, providing them with water. This well was given by G-d to Miriam, the prophetess, to honor her bravery and devotion to the Jewish people. Both Miriam and her well were spiritual oases in the desert, sources of sustenance and healing. Her words of comfort gave the Hebrews the faith and confidence to overcome the hardships of the Exodus.</p>\n<p>We fill Miriam's cup with water to honor her role in ensuring the survival of the Jewish people. Like Miriam, Jewish women in all generations have been essential for the continuity of our people. As keepers of traditions in the home, women passed down songs and stories, rituals and recipes, from mother to daughter, from generation to generation. Let us each fill the cup of Miriam with water from our own glasses, so that our daughters may continue to draw from the strength and wisdom of our heritage. </p>\n<p>When Miriam's cup is filled, raise the goblet and say: We place Miriam's cup on our seder table to honor the important role of Jewish women in our tradition and history, whose stories have been too sparingly told. </p>\n<p>Continue by reciting this prayer: \"You abound in blessings, G-d, creator of the universe, Who sustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured and kept alive in the wilderness, and may You give us wisdom to understand that the journey itself holds the promise of redemption. AMEN.\" (from Susan Schnur) Next, tell the story of a Jewish woman you admire. Begin by saying: Each Passover, we dedicate Miriam's cup to a Jewish woman who has made important contributions in achieving equality and freedom for others. This year, we honor…. </p>\n<p>Dancing in honor of the prophetess Miriam follows the rituals for the prophet Elijah after the meal. Lift Miriam's cup and say: Miriam's life is a contrast to the life of Elijah, and both teach us important lessons. Elijah was a hermit, who spent part of his life alone in the desert. He was a visionary and prophet, often very critical of the Jewish people, and focused on the messianic era. On the other hand, Miriam lived among her people in the desert, following the path of hesed, or loving-kindness. She constantly comforted the Israelites throughout their long journey, encouraging them when they lost faith. Therefore, Elijah's cup is a symbol of future messianic redemption, while Miriam's cup is a symbol of hope and renewal in the present life. We must achieve balance in our own lives, not only preparing our souls for redemption, but rejuvenating our souls in the present. Thus, we need both Elijah's cup and Miriam's cup at our seder table. </p>\n<p>Sing and dance with tambourines. First hold up a tambourine and say (from Exodus 15:20-21): \"And Miriam the prophetess, took a timbrel in her hand; and all the women went out after her, with timbrels and with dances. And Miriam sang unto them, Sing ye to the Lord, for He is highly exalted; The horse and his rider hath He thrown into the sea.\" As Miriam once led the women of Israel in song and dance to praise G-d for the miracle of splitting the Red Sea, so we now rejoice and celebrate the freedom of the Jewish people today. </p>",
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"title": "Candle-Lighting: The Woman's Prayer - At the Lighting of the Candles (La Orasion de la Mujer)",
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"covertext": "THE WOMAN'S PRAYER - AT THE LIGHTING OF THE CANDLES (LA ORASION DE LA MUJER) Melody by Flory Jagoda, recorded by Susan...",
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"body": "\n<p><strong>THE WOMAN'S PRAYER - AT THE LIGHTING OF THE CANDLES (LA ORASION DE LA MUJER) </strong></p>\n<p>Melody by Flory Jagoda, recorded by Susan Gaeta</p>\n<p>Lyrics: Traditional</p>\n<p>Melody: Flory Jagoda, Balkan Sephardic composer</p>\n<p>An MP3 recording can be heard at http://www.ritualwell.org/holidays/passover/candlelighting/primaryobject.2005-07-22.0265355985</p>\n<p>This traditional Sephardic blessing recited before candle-lighting, “La Orasion de la Mujer” (The Woman's Prayer), has been used by families since they were ousted from Spain around 1492. Along with being a beautiful prayer, the music is incredible – the Spanish matrix of the music and the overlay of the oriental/Balkan influence is enchanting.</p>\n<p><strong>LA ORASION DE LA MUJER </strong></p>\n<p>Kun estas kandelas</p>\n<p>Arrogamos al Dio</p>\n<p>El Dio de muestros padres</p>\n<p>Avram, Isak i Yakov</p>\n<p>Ke muz de vida saludoza</p>\n<p>A todus miz keriduz</p>\n<p>I al mundo intero</p>\n<p>Kun estas kandelas</p>\n<p>Arrogamos al Dio</p>\n<p>El Dio de muestros madres</p>\n<p>Sara, Rifka, Lea i Rachel</p>\n<p>Ke muz de vida saludoza</p>\n<p>A todus miz keriduz</p>\n<p>I al mundo intero</p>\n\n<p><strong>THE WOMAN'S PRAYER</strong></p>\n<p>With these candles</p>\n<p>We pray to God</p>\n<p>The God of our fathers</p>\n<p>Abraham, Isaac and Jacob</p>\n<p>To grant us good life and health</p>\n<p>To all my dear ones</p>\n<p>And the whole world</p>\n<p>With these candles</p>\n<p>We pray to God</p>\n<p>The God of our mothers</p>\n<p>Sarah, Rebecca, Leah and Rachel</p>\n<p>To grant us good life and health</p>\n<p>To all my dear ones and the whole world</p>\n\n<p> <em>There are many more of these gorgeous prayers and benedictions, written in Ladino (Judeo-Spanish), and chanted from the soul.</em> </p>\n",
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"covertext": "Techines are women's Yiddish prayers written in the sixteenth through nineteenth centuries, in Eastern and Central Europ...",
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"body": "<div>Techines are women's Yiddish prayers written in the sixteenth through nineteenth centuries, in Eastern and Central Europe. Techines (from the Hebrew word le-hit'hanen, to supplicate) were used by women for prayer at home or in the synagogue. They often refer to specific women's commandments like candle-lighting and contain references to the Matriarchs and other biblical women. For more on techines see Chava Weissler, Voices of the Matriarchs. Boston: Beacon Press, 1998.</div>\n<div> </div>\n<div>May it be Your will, my God and God of my ancestors, to be gracious to me and to all my family and to give us, and all Israel, a good and long life. Remember us with goodness and blessing, and grant us salvation and mercy. Grant us abundant blessing, and fortify the places we call home. May Your Presence dwell among us as we gather here tonight. May we be blessed with wise and learned disciples and children, lovers of God who stand in awe of You, people who speak truth and spread holiness. May those we nurture light the world with Torah and good deeds. Hear the prayers I utter now in the name of our mothers Sarah, Rebekah, Rachel, Leah, Bilhah and Zilpah. May Your light, reflected in these candles, surround us always. And let us say, Amen.</div>\n<div> </div>\n<div>Adapted by Nurit Shein and Sue Levi Elwell from a traditional Sephardic techine found in Cohen, Jonathon, ed. The Sephardi Haggadah. Jerusalem: Feldheim Publishers, 1988.</div>",
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"covertext": "Blessed is the Match by Hannah Senesh Blessed is the match that is consumed in kindling the flame. Blessed is the flame...",
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"body": "<p>Blessed is the Match</p>\n<p>by Hannah Senesh</p>\n\n<p>Blessed is the match that is consumed in kindling the flame.</p>\n<p>Blessed is the flame that burns in the secret fastness of the heart.</p>\n<p>Blessed is the heart strong enough to stop beating in dignity.</p>\n",
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"body": "<p>HOW TO MAKE A FAMILY FRIENDLY PASSOVER SEDER: New Ideas for an</p>\n<div>Age-old Tradition!</div>\n<div>by Alice Langholt, February 06, 2006</div>\n<div> </div>\n<div>Passover is the holiday that even the Jews who practice the least always seem to</div>\n<div>celebrate. So many of us sit with the same old dry, wine-stained Hagaddah published</div>\n<div>by Maxwell House that our family has used for generations. We try to get through it, the</div>\n<div>same old readings, the same rituals, and trying to keep the kids from spilling their grape</div>\n<div>juice, and our stomachs rumbling louder than we can sing \"Dayenu.\" Sound familiar?</div>\n<div>Well, there is and can be more to a Passover Seder than this.</div>\n<div> </div>\n<div>It isn't hard to change your family tradition and highlight the themes and meaning of</div>\n<div>Passover, while keeping the kids interested at the table. You will even manage to get to</div>\n<div>the meal without feeling like you'll pass out if we don't eat soon! Here are some ideas</div>\n<div>how.</div>\n<div> </div>\n<div>Have snacks available all through the beginning of the seder. They are permissible!</div>\n<div>Especially vegetables and dip. Since we're dipping parsley into salt water, we can</div>\n<div>continue to have a little appetizer to get us through the beginning. Hard boiled eggs</div>\n<div>don't have to wait. So, don't be afraid to nibble.</div>\n<div> </div>\n<div>Hand-washing: have everyone wash the hands of the person next to them. This can</div>\n<div>involve everyone, and symbolizes the freedom we enjoy now. Slaves couldn't stop and</div>\n<div>wash their hands. They couldn't do for others. Washing another person's hands (even</div>\n<div>wiping them with a warm, damp cloth), is a loving thing to do for someone, and shows</div>\n<div>that we are free to be caring people. Isn't freedom great?</div>\n<div> </div>\n<div>For the plagues, here are some family friendly ideas. Assign people around the table to</div>\n<div>act out one plague when we get to it. Or, give everyone paper and colored pencils or</div>\n<div>crayons and assign them to draw an assigned plague, and then show it to the group,</div>\n<div>either having the group guess which it was, or explaining their drawing. Individual</div>\n<div>interpretations are always welcome at a Seder! Even adults can have a good time with</div>\n<div>this. Have sound effects prepared for a number of plagues. Play them as each one is</div>\n<div>listed. Have little toys that symbolize a plague at each place and have the people guess</div>\n<div>which is theirs, and then they have to explain why they think so. Examples of these can</div>\n<div>be band-aids for boils, RID for lice, stuffed animals for wild beasts, sunglasses for</div>\n<div>darkness, an obit for death of the firstborn. When that last plague is read, have each</div>\n<div>person at the table who is the first born in their family stand. At my family seder, we</div>\n<div>have a reading that the first born all read together. Have a discussion about modern</div>\n<div>plagues in our lives, such as greed, abuse of power, lying, violence, destruction of our</div>\n<div>earth's resources, apathy, etc. Kids can work on their plague drawings during the seder</div>\n<div>readings.</div>\n<div> </div>\n<div>Have lots of songs to sing. [ Editors note: world's largest Seder Songbook is available for</div>\n<div>download http://www.jewishfreeware.org/downloads/folder.2006-01-07.0640323187/] </div>\n<div>Ask the kids for requests. Try to think of a song that uses a word from each plague. </div>\n<div>Have a special quiz after each symbolic part of the seder, asking for a modern meaning for</div>\n<div>each thing. For example, parsley is for spring, renewal. It can be for birth, new</div>\n<div>beginnings, too. Have each person talk about a new beginning in their lives. Or, ask for</div>\n<div>volunteers to talk about that. Maror, bitterness of slavery, can also be things that make our lives bitter. Ask questions around the table - what bitterness would you change from your own life? The seder is for asking questions! Charoset - a mixture of sweet things that represent mortar. What holds your life together as the mortar held the bricks? Ask everyone to tell something that keeps them \"together.\" Yachatz, breaking of the middle matza, is about separating the matza into pieces, one which will be hidden. What kind of separations happened in our lives in the past year? Talk about that. What still remains hidden to us, as the afikoman is hidden? What do we still search for? Give the kids prizes for good answers. Incentives always help. Food is a great incentive, by the way! So are stickers and little cheap-o toys you can find in the discount store. Doing these things will add spice to your Seder and make it family friendly.</div>\n<div> </div>\n<div>Begin the seder in the living room. Recline, let the kids run around a little. Have the first glass of wine there, and dip the parsley there and also have some veggies. That really sets the relaxing mood, and makes sitting at the table seem to be a shorter time. Hey, we're free. We are supposed to recline and relax at Passover time. You may want to begin with something interesting and exciting by having a member of your family begin the seder pretending to be a guest traveler, just freed from Egypt. Or, a stranger who does not know the story of Passover, and he can ask the kids to tell him</div>\n<div>about what to expect from the story. Dramatics always are a great way to increase the family friendliness of your Seder.</div>\n<div> </div>\n<div>If your Seder goes too long, and after dinner everyone is tired out, consider splitting the Hagaddah in half. Have a second Seder, and do the bare bones minimum and eat early. Then, spend some time on the after-dinner portion. Enjoy the singing, the door opening for Elijah. Discuss what it would take to save us from our plagues in our lives.</div>\n<div> </div>\n<div>Sing Hallel, and really have a good time! Use puppets to do Chad Gad Ya. Assign each child a part in that song. Have speed contests for \"Who Knows One?\" Do it in English and in Hebrew, or whatever your guests can do.</div>\n<div> </div>\n<div>The idea is to get everyone thinking, having fun, and talking about the meaning behind all we do for Passover. There is so much meaning to be found if you try, that you could go on all night and never get tired of the discoveries. Good luck, and Chag Sameach!</div>\n",
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"title": "Take Us Out of Egypt",
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"covertext": "(By Ron Wolfson, “Take me out to the ball game\") Take us out of Egypt Free us from slavery Bake us some matzah in a hast...",
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"body": "<p><i>(By Ron Wolfson, “Take me out to the ball game\")</i></p>\n\n<p>Take us out of Egypt</p>\n<p>Free us from slavery</p>\n<p>Bake us some matzah in a haste</p>\n<p>Don't worry 'bout flavor-Give</p>\n<p>no thought to taste.</p>\n<p>Oh it's rush, rush, rush, to the Red Sea</p>\n<p>If we don't cross it's a shame</p>\n<p>For it's ten plagues,</p>\n<p>Down and you're out</p>\n<p>At the Pesach history game.</p>\n<p><a></a></p>",
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"covertext": "by Stewart Vile Tahl Every year we celebrate Passover, commemorating our people's liberation from slavery over 3,000 yea...",
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"body": "<p>by Stewart Vile Tahl</p>\n<p>Every year we celebrate Passover, commemorating our people's liberation from slavery over 3,000 years ago by retelling the story of our Exodus from Egypt. Every year we have the opportunity to find new meaning in that story. This year, 2003, Earth Day falls on the first day of Passover, providing an opportunity to focus on the connection between the story of our liberation from slavery and the current struggle to liberate ourselves from individual and societal patterns that are destroying our environment.</p>\n<p>As part of Operation Noah, the Coalition on the Environment and Jewish Life (COEJL) has developed the following materials for Passover to help you explore the ways in which over consumption and materialism \"enslave\" us as individuals and as a society and threaten the survival of other species and our planet. These materials use the concept of Dayenu, of \"enoughness\" as a concept that can liberate us and enrich our lives while protecting God's creation in all of its glorious diversity.</p>\n<p>This exploration is based on four truths about us and our present world. A first truth is that while human beings have, in many different times and places, over-exploited their natural resource base and have perished or had to move elsewhere, never before in human history have we over-exploited on the same global scale as now. Major eco-systems across the planet are in trouble. The biological foundations of human life - the living systems that provide us with food, clean water, and a stable climate are in many ways seriously imperiled. These trends are already resulting in the extinction of thousands of species.</p>\n<p>A second truth is that to a large extent, the material and human resources of the world are now organized to feed the consumption habits of the wealthiest 1/5 of the world's population. We tend to take for granted the material comforts of our society and tend not to see the real costs of those comforts to other people and ecosystems around the world. Our lifestyle seems \"normal\" to us, and most of us would not consider ourselves extravagant consumers. Yet we in the US consume, on average 10 or more times as much of the earth's resources as someone living in China, India, or another developing country.</p>\n<p>A third truth is that the actions we can take to preserve our planetary ecosystem, reducing damaging consumption of the Earth's resources is among the most important and necessary. Many people assume that overpopulation is the biggest threat to the integrity of our planetary ecosystems, but the places where overpopulation is the biggest threat to the integrity of our planetary ecosystems, but the places where overpopulation seems to be the biggest problem are also the places where people consume the least. A child growing up in Bangladesh, for example, consumes less than 1/100th as much commercial energy (oil, gas, electricity, etc.) as a child growing up in the US. In order to successfully address the threats to our global environment, we in the industrialized countries, especially North America, need to change our consumption habits.</p>\n<p>To fourth truth, a spiritual truth, is that once our basic physical needs are met, we have other, higher needs - spiritual fulfillment, self-esteem, family, community, and meaningful work. These needs are not satisfied through more material comfort. Indeed, having more in a material sense often stifles the satisfaction of our non-material needs. Studies have shown that above a certain level of material comfort, our relative happiness actually declines with increasing wealth.</p>\n<p>Passover is rich with teachings we can use to live more sustainably and happily on earth. One of the names for Passover is Z'man Chay-Ru-Tay-Nu, the time of our freedom. As we go through this holiday, let's think about the degree to which we are enslaved by our addiction to material things. Let's think about what it costs us as individuals, families, and communities to pursue the consumptive lifestyle to which we have become accustomed. Let's think about what our real material needs are and how they might be satisfied at less cost to each other and to the rest of life on the planet. Let's think about who our Pharaohs are - the forces in our society and within each of us that make us want more and more. Let's think about who are Moses's are - who, within us and around us, can help us break out of patterns of over consumption and materialism? Let's think about the other ways in which Judaism in general and Passover in particular can help us lead happier , more fulfilling, and less consumptive lives.</p>\n<p>Who is Rich? Those who are content with their portion. Pirke Avot</p>\n<p>No matter what their income, a depressing number of Americans believe that if they only had twice as much, they would inherit the estate of happiness promised them in the Declaration of Independence. The man who receives $15,000 a year is sure that he could relieve his sorrow if he had only $30,000 a year: the man with $1 million a year knows that all would be well if he had $2 million a year...Nobody has enough.</p>\n<p>- Lewis Lapham, Money and Class in America: Notes and Observations on Our Civil Religion, 1988</p>\n<p>How does our consumption lead to the endangerment of other species? There are three major ways.</p>\n<p>1. We physically alter or destroy the ecosystems in which many species live when we log virgin forests for wood and paper products; when we build sprawling cities that destroy wetlands; when we turn vast areas of land into agro-industrial zones.</p>\n<p>2. We pollute habitats, putting toxic materials and excessive levels of nutrients into species' homes when we release toxic industrial byproducts into rivers, lakes, and oceans; when pesticides leach into water; when we release sulfur into the air which falls as acid rain on forests; when mining and processing of metals pollutes watersheds; when poorly managed land erodes into streams.</p>\n<p>3. We contribute to changes in the world's atmosphere and climate in ways that cause harm to many species when we burn fossil fuels; when we destroy forests; when we release ozone-destroying chemicals into the atmosphere.</p>\n<p>SPIRITUAL PREPARATION FOR PASSOVER</p>\n<p>On the day before Passover, it is a custom to search throughout one's home for any</p>\n<p>trace of chametz -- leavening. One way of looking at Chametz/Leaven is as the ways in which your life is \"bloated\" in a material sense - the stuff and activities that are superfluous to and distracting from the fulfillment of your deepest dreams and goals. Identifying your \"Chametz\"</p>\n<p>Look around your house for the \"stuff\" that isn't really important to you. Identify the \"stff\" that encumbers more than it liberates. Roughly calculate the hours of your life-energy you devoted to earning enough to acquire this \"stuff\". Examine how you spend your time and identify the activities that are \"Chametzdik\", unnecessary expenditures of your time and life-energy spent in pursuit of things that are irrelevant or distracting to the life purposes you identified above. What would living a \"Chametz-free\" life for a week be like?</p>\n<p>IDENTIFYING YOUR \"MATZAH\"</p>\n<p>Matzah is called \"simple bread\" or \"poor man's bread.\" One way of looking at Matzah is as those simple activities and things that truly nourish you and help you accomplish your deepest dreams. What Matzah can you identify in your life? What are the physical items in your household that really do nourish you and assist you in the fulfillment of your dreams? What are the \"Matzahdik\" activities in your life, those activities that bring your closer to the fulfillment of your life's purposes? Identifying your Mitzrayims</p>\n<p>What Mitzrayims, what \"straits and limitations,\" can you identify in your own life? To what are you enslaved? In what areas of your life are you in need of liberation? Making a Personal Exodus</p>\n<p>In every generation, a person is obligated to regard himself as if he personally left Egypt. The Haggadah</p>\n<p>How might you use this information is preparing for and carrying out your own \"Exodus\", your own journey of liberation this Passover? What \"Chametz\" would you like to eliminate and what \"Matzah\" would you like to \"ingest\" more of during the week of Passover in order to help you break free from some of your \"Mitzrayims\"?</p>\n<p>Making a Communal Exodus</p>\n<p>The original Exodus was much more than a collection of personal liberations. It was a collective liberation, a liberation of an entire people. How can we engage our society in an Exodus from materialism and over-consumption? How do we begin the journey towards the Promised Land, a land rich in community, rich in opportunities for the development of our human potential, and rich in relationships with each other and the rest of the planet?</p>\n<p>Their land is full of silver and gold, there is no limit to their treasure. Their land is full of horses, there is not limit to their chariots. And so their land is full of idols: they bow down to the work of their hands, to what their own fingers have wrought.</p>\n<p>-Isaiah 2:7-9</p>\n<p>The upper classes in any society are more satisfied with their lives than the lower classes are, but they are no more satisfied than the upper classes of much poorer societies - nor than the upper classes were in the less affluent past. Consumption is thus a treadmill, with everyone judging their status by who is ahead and who is behind.</p>\n",
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"covertext": "By Rabbi Warren Stone, Washington, D.C. Following is reading you can use during the seder at the time parsley or another...",
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"body": "<p><span>By Rabbi Warren Stone, Washington, D.C.</span></p>\n<p>Following is reading you can use during the seder at the time parsley or another green is dipped into salt water. You might also write your own!</p>\n<p><b><br /></b></p>\n<p><b>If the Earth Could Speak, It Would Speak with Passion.</b></p>\n\n<p>As you dip the beauty of greens into the water of tears, please hear my cry. Can’t you see that I am slowly dying? My forests are being clear cut, diminished. My diverse and wondrous creatures -- birds of the sky and beasts of the fields -- small and large are threatened with extinction in your lifetimes. My splendid, colorful floral and fauna are diminishing in kind. My tropical places are disappearing before us, and my oceans are warming. Don’t you see that my climate is changing, bringing floods and heat, more extreme cycles of cold and warm, all affecting you and all our Creation? It doesn’t have to be! You, all of you, can make a difference in simple ways. You, all of you, can help reverse this sorrowful trend.</p>\n\n<p>May these waters into which you dip the greens become healing waters to sooth and restore. As you dip, quietly make this promise:</p>\n\n<p>Yes, I can help protect our wondrous natural places. Yes, I can try to use fewer of our precious resources and to replant and sustain more. I can do my part to protect our forests, our oceans and waters. I can work to protect the survival of creatures of all kinds. Yes, I will seek new forms of sustainable energy in my home and in my work, turning toward the sun, the wind, the waters. I make this promise to strive to live gently upon this Earth of ours for the good of all coming generations.</p>\n<p><b><br /></b></p>\n<p><b>Yachatz</b></p>\n\n<p>The Torah (Deuteronomy 16:3) calls Matzah \"Lechem Oni\", which is commonly translated as \"Bread of Affliction\", but means, more literally, \"poor person's bread\" or \"peasant bread.\" For our ancestors, bread was the staff of life, symbolic of all food. One name for Passover is \"The Festival of Matzah\", but it might also be called \"The Festival of Simple Food\". Part of the great genius of this holiday is the way in which the simple peasant food of our slave past was transformed into the food of our redemption. How might Matzah as simple food redeem us now?</p>\n\n<p>One way is our own personal health. Many of the serious diseases in our society have now been linked to over consumption of animal foods and processed foods of all sorts. In the past decade, medical authorities have begun to recommend less animal food and more whole grains and fresh vegetables.</p>\n\n<p>A second way is by sharing food with the hungry. What do Matzah/simple food and hunger have to do with one another? If we all ate more simply, there would be more for others. This is an important lesson for the modern world and especially for us in America. More than 70% of the grain grown in the US goes to feed livestock. The livestock flesh, in turn, will feed far fewer people than the feed that went into it. If all the grain grown for livestock were consumed directly by people, it would feed five times as many people as it does when fed to animals.</p>\n\n<p>A third way is that eating simple, fresh food grown by local farmers who practice sustainable farming methods reduces pollution for fertilizers and pesticides which threaten the health of humans, other species, and whole ecosystems.</p>\n<p>Is this not the fast that I have chosen? To loose the chains of wickedness, to undo the bonds of oppression, and to let the oppressed go free...Is it not to share thy bread with the hungry?</p>\n<p>-Isaiah 58:6-7</p>\n",
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"covertext": "Wondering whether you should go to Easter dinner at your mother-in-law's during Passover? Is it okay to eat matzah--and...",
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"body": "<div>Wondering whether you should go to Easter dinner at your mother-in-law's during</div>\n<div>Passover? Is it okay to eat matzah--and peeps? Learn how to solve the spring holiday</div>\n<div>dilemma with articles, resources and links from the InterfaithFamily.com website.</div>\n<div> </div>\n<div>Helpful Documents on Passover/Easter in Interfaith Families</div>\n<div>* Guide to Passover for Interfaith Families (also available in Word format)</div>\n<div>* Tips for Interfaith Families: How to Make a Seder Inclusive</div>\n<div>* Passover in Interfaith Families: Three Essays from InterfaithFamily.com, with</div>\n<div>Discussion Guide, Tips, Recommended Resources and Activities for Children (also</div>\n<div>available in PDF format)</div>\n<div>* Report: What We Learned from the 2008 Passover/Easter Survey (also available in</div>\n<div>Word format)</div>\n<div>* Report: What We Learned from the 2007 Passover/Easter Survey (also available in</div>\n<div>Word format)</div>\n<div>* Ten Tips to Enliven the Seder: Ways to Delay That Fifth Question by Ron Wolfson</div>\n<div>* Four Modern Questions for Passover by Zell Schulman</div>\n<div>* Five Interfaith Passover Readings You Can Add to Your Hagaddah by Rabbi Geela</div>\n<div>Rayzel Raphael</div>\n<div>* Ay Vey! A Kosher-for-Passover Easter... with Recipes by Teresita Levy</div>\n<div>* A Different Spring Dilemma by Penina Hoffnung</div>\n<div> </div>\n<div>Visit our partner MyJewishLearning.com for more information on Passover:</div>\n<div>* Primer: Passover</div>\n<div>* Overview: Passover History</div>\n<div>* Overview: Passover Themes and Theology</div>\n<div>* Commemorating the Exodus</div>\n<div>* Jewishfreeware.org - Free downloads haggadahs and haggadah templates.</div>\n<div> </div>\n<div>Books</div>\n<div>* Friedland, Ronnie and Case, Edmund, ed. The Guide to Jewish Interfaith Family Life:</div>\n<div>An InterfaithFamily.com Handbook. Jewish Lights, 2001. Read a review.</div>\n<div>* Strassfeld, Michael. The Jewish Holidays: A Guide and Commentary. HarperCollins,</div>\n<div>1985. In addition to in-depth discussion of each holiday, this book includes</div>\n<div>commentaries, ideas for family holiday involvement, and suggestions for new traditions.</div>\n<div>* Wolfson, Dr. Ron. The Art of Jewish Living. Federation of Jewish Men's Clubs, 1990.</div>\n<div>Written by a well-known family educator, this series of books includes volumes on</div>\n<div>Shabbat, Hanukkah and Passover. Each includes recipes, crafts and family activities to</div>\n<div>enhance observance.</div>\n<div>* Kimmel, Eric A. A Passover Companion: Wonders and Miracles, illustrated with art</div>\n<div>spanning three thousand years. Scholastic Press, 2004. Read our review.</div>\n<div>* Kay, Rabbi Alan and Jo Kay. Make Your Own Passover Seder: A New Approach to</div>\n<div>Creating a Personal Family Celebration. Jossey-Bass, 2004. Read our review.</div>\n<div>If you know of other Passover/Easter resources--or if you'd like to see additional</div>\n<div>resources on a particular aspect of Passover or Easter--please email us at</div>\n<div>[email protected] and let us know what you'd like us to provide</div>",
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"covertext": "(By Mark Kreditor, I Love You, You Love Me) We are Jews, can't you see, Moses took us out we're free. With a long lo...",
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"body": "<p><br /> (By Mark Kreditor, I Love You, You Love Me) </p>\n<p>We are Jews, can't you see, <br /> Moses took us out we're free. <br /> With a long long walk from Sinai to Israel, <br /> Charlton Heston's role he'd steal.</p>",
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"covertext": "(By Mary Ann Barrows Wark, “I’ve Been Working on the Railroad”) I’ve been working on these buildings; Pharaoh doesn’t p...",
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"body": "<p><span><i>(By Mary Ann Barrows Wark, “I’ve Been Working on the Railroad”)</i></span></p>\n\n<p>I’ve been working on these buildings;</p>\n<p>Pharaoh doesn’t pay.</p>\n\n<p>I’ve been doing what he tells me</p>\n<p>Like making bricks from clay.</p>\n\n<p>Can’t you hear the master calling,</p>\n<p>“Hurry up, make a brick!”</p>\n\n<p>Can’t you feel the master hurt me</p>\n<p>Until I’m feeling sick.</p>\n\n<p>Oh is this a mess,</p>\n<p>Oh is this a mess,</p>\n<p>Oh is this a mess, for Jews, for Jews.</p>\n\n<p>Oh is this a mess,</p>\n<p>Oh is this a mess,</p>\n<p>Oh is this a mess for Jews.</p>\n\n<p>Someone’s in the palace with Pharaoh –</p>\n<p>Someone’s in the palace we know, ow, ow, ow,</p>\n\n<p>Someone’s in the palace with Pharaoh –</p>\n<p>Does he know they treat us so?</p>\n\n<p>Keep singing work, work, work all day,</p>\n<p>Work all day and then some mo –ore,</p>\n<p>Work, work, work all day –</p>",
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"handle": "twas-night-after-seder",
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"covertext": "'Twas the night after Seder, and all through the house Nothing would fit me, not even a blouse. The matzah, the farfel...",
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"body": "<p>'Twas the night after Seder, and all through the house <br /> Nothing would fit me, not even a blouse. <br /> The matzah, the farfel, the haroset I ate, <br /> After both the Sedarim, had gone to my waist. <br /> When I got on the scales there arose such a number! <br /> When I walked over to shul (less a walk than a lumber), <br /> I remembered the marvelous meals I'd prepared; <br /> The turkey with gravy, the beef nicely rared, <br /> The wine and the matzo balls, the Migdal pareve cheese <br /> The way I'd never said, \"I've had enough; no more, if you please.\" <br /> As I tied myself into my apron again <br /> spied my reflection and disgustedly, <br /> then I said to myself, \"you're such a weak wimp,\" <br /> \"You can't show up at shul resembling a blimp!\" <br /> So--away with the last of the meatballs so sweet, <br /> Get rid of the turkey, chopped liver and meat. <br /> Every last bit of food that I like must be banished <br /> Till all the additional ounces have vanished. <br /> I won't have any more macaroons from the box, <br /> I can't wait til next week. (Ah, the bagels and lox.) <br /> I won't have any luxion, farfel or p'chah, <br /> I'll munch on a carrot or wire shut my own jaw. <br /> It's a three day yom tov and shabbas is still <br /> Ahead of me with another fleshiks meal to fulfill. <br /> If I have to cook one more chicken, I think I will riot.</p>",
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"handle": "pesach-seder-meaning-making",
"title": "The Pesach Seder: Meaning-Making",
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"covertext": "by Marc Silverman OPENING Anyone familiar with the main components of the festive ritual meal and celebration of the Pes...",
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"body": "<p>by Marc Silverman</p>\n<p>OPENING</p>\n<p>Anyone familiar with the main components of the festive ritual meal and celebration of the Pesach Leil HaSeder (the evening of the Passover feast) would readily agree that this occasion is a superb example of “embodied learning” at its highest level. Beautiful settings, dishes, wine glasses, and cutlery; the decorative Seder plate itself with its colorful display of foods, each symbolizing an aspect of the Passover story; textual readings, reciting, singing in unison or individually in turn, and the resulting sense of community and solidarity among the people around the table; the savoring of delicious foods and no-less-delicious wines; lively conversation and cross-generational dialogue: For the participants, all these elements combine to engender what can be a transforming cultural and educational experience and a life-enriching formative memory. The powerful “Seder experience” and its transformative potential perhaps explain why, of the rich array of Jewish holiday celebrations and traditions, the Seder ritual is the one most prominent and widespread among Jews today.</p>\n<p>Yet despite our genuine praise of the Seder, we must acknowledge the all-too-frequent appearance of a painful gap between the real Seders (sedarim) we experience and the ideal transformational Seder we envision and only occasionally experience. By way of a brief personal testimony, I can honestly say that of the fifty-odd Seders I have experienced and can remember, no more than five actually yielded the kind of transformative learning referred to here.</p>\n<p>Why is this gap so powerfully present in so many of our life experiences? What factors militate against the Passover Seder’s realization of its transformative potential? What forces derail its travel on the track of growth inducement?</p>\n<p>In the following, I will try not only to identify these factors and forces, but also to suggest ways of overcoming them. I am hopeful (always!) and relatively certain that readers who share my frustrations concerning the gap between the real and the ideal Seder will find some of my arguments and suggestions fruitful and useful; at the same time, I hope that even those readers who are quite satisfied with the Pesach Seder as is will find these ideas thought-provoking.</p>\n<p>IDENTIFYING AND SURMOUNTING THE MILITATING FORCES</p>\n<p>The main factors militating against an existentially meaningful, compelling, and transformational<span> </span>Seder<span> </span>experience<span> </span>are<span> </span>philosophical/ideological<span> </span>or personal/psychological, or a combination of both. An overarching theme informs my view of these different forces: I believe that insensitivity to rich, diverse types of contexts on the one hand and a preference, whether conscious or unconscious, for texts rather than contexts on the other hand are at the core of the Seder’s inability to attain its transformative potential. Consequently, the philosophical/ideological forces least conducive and most hostile to a meaningful Seder experience are dogmatism, fundamentalism, fanaticism, and authoritarianism; the least conducive and most hostile personal/psychological forces are inflexible, rigid,<span><b> </b></span><span>monologic rather than dialogic personality traits – the powerful “presence of the </span>absence” of interpersonal or social intelligence.</p>\n<p>This description of the forces hostile to the experience of a meaningful Seder assigns the responsibility for success or failure to those who conduct the ritual feast. Placing the onus on the leader(s) is consistent with our view of the Seder as an exceptionally rich cultural and educational opportunity. There is widespread agreement among educational theorists, from the most conservative to the most progressive, about the central role of teachers and educators: They hold primary responsibility for inspiring, facilitating, and guiding the learning and teaching processes. Those of us who are teachers and educators are well aware of the rabbinic maxim that though we humans are not necessarily expected to finish the work we’ve undertaken, we are duty-bound to remain committed to our tasks and to refrain from abandoning them!</p>\n<p>Caring, wise teachers realize that the finite, partial nature of their control over the myriad and potent forces at play in educational contexts– forces that include things, occurrences, and persons—precludes any attempt to exercise full control in their classrooms and over their learners. Such teachers are not and cannot be “control freaks.” However, the converse is equally true and relevant: Teachers’ realization of the intrinsic and extrinsic limitations on their control does not excuse them from serious preparation for the educational encounters awaiting them on the one hand, or from responsibility for implementing and inspiring the learning processes they have so carefully planned on the other hand.</p>\n<p>These reflections on the role of teachers and educators are also applicable to the role of Seder leaders. Bearing in mind the general points made in the opening section of this essay, we now turn to a more detailed analysis of the forces that keep a Seder from being meaningful.</p>\n<p>TEXT VS. CONTEXT (1): AROUND THE SEDER TABLE</p>\n<p>Not discounting the difficulty of arriving at a generalization that would encompass the diverse types, ages, and numbers of persons sitting around the Seder table, we can say that the participants rarely share a common commitment to and understanding of the Seder, its rituals in general, and the text of the traditional Haggadah in particular. Sedarim are quite often intergenerational, including male and female grandchildren, children, and young, mature, and elderly adults. Often they also include people with very different approaches to Judaism and Jewish religious tradition, whose respective learning styles differ in general and in particular, as concerns the correct balance between time allotted to cognitive learning (reading and discussing the Haggadah) and time devoted to experiential learning (eating the festive meal!).</p>\n<p>It is more than clear and more than certain that enabling each member of the group at the Seder table to experience the going-out from Egypt and to free himself/herself or his/her community from enslavement in a personal way is predicated upon the Seder leaders’ sensitivity to the group members’ distinct cultural worlds and agendas on the one hand, and on the other hand upon the leaders’ ability to devise ways of responding to these particular worlds and agendas. It is no less certain and no less clear, however, that many Seder leaders are uninterested in exercising such sensitivity and in devising <span>learning strategies in its light.</span></p>\n<p>Such disinterest usually derives from the leaders’ commitment to conducting the Seder according to the dictates of clearly articulated Jewish tradition, often explained in the Haggadah. A powerful sense of the sanctity, the inviolability, of the Seder-related texts, textures, and ceremonies is at the core of this commitment. The reverence for tradition, the concern for its integrity and authenticity, the trustful approach to its interpretation, and the religious piety embodied in the uncompromising insistence on conducting a Seder entirely kehilchato–as designated by Jewish law, or Halacha--are both understandable and praiseworthy. At the same time, it would be disingenuous not to acknowledge the common, often very high educational price exacted by this faithfulness to tradition and to the traditional text.</p>\n<p>This high cost is encapsulated in the pithy rabbinic phrase, “yatza secharo behefsedo” – losing more than one gains. The gains are canceled by the losses these very gains produced: The authenticity of the Seder readings and proceedings and the rereading and reenacting of the Seder ritual as defined and legislated by tradition (the gains) paradoxically create a rich array of negative emotions (the losses) in most of the people at the Seder table. Among these emotions one can identify anger, resentment, impatience, frustration, boredom, and ennui. Generalizing, we suggest that most, if not all, of these emotions can be subsumed in three interrelated categories: alienation, disaffection, and disenchantment.</p>\n<p>By and large, these negative emotions are not due to any “mean-spiritedness” on the participants’ part. They usually stem from genuine, specific difficulties encountered by each person or set of diverse persons comprising the group of Seder participants. For those unfamiliar with the basic parameters of rabbinic homiletics, or midrash-making, the midrash on the exodus from Egypt in the Magid section of the Haggadah is probably the most difficult to understand. I can think of several ways of relating to this centerpiece of the Haggadah text that would not estrange participants unfamiliar with rabbinic methods of exegesis, but enumerating them is beyond the scope of this essay. What can and must be stressed here, however, is our contention that the all-too-familiar rapid, impersonal reading through of this Haggadah section is a grave pedagogic error that almost certainly will alienate uninitiated yet interested and thoughtful Seder participants. From this particular pernicious error, we can deduce a pedagogic rule-of-thumb for conducting a Seder: Genuine, meaningful, educational, perhaps even transformational connections between the texts, textures, and ceremonies of the Pesach Leil HaSeder and the Seder participants can result only from courteous, dialogic learning processes; bullying, monologic learning processes imposed from without—the banking concept of education--produce only alienation between Jewish tradition and contemporary Jews.</p>\n<p>TEXT VS. CONTEXT (2): AWAY FROM THE SEDER TABLE</p>\n<p>To a significant degree, the specific aspect of the “text vs. context” problem that we discuss in the last part of this essay is a direct extension of the internal aspects investigated above: what goes on inside the room at the Seder table and within the relationship between the people sitting at the table and the person(s) leading the Seder. I refer here to the general global or particular (historical, national, political, social, cultural, religious) contexts outside of—beyond and away from--the home in which the Seder takes place. These outside realities ultimately enter or already exist in the hearts and minds of the people who are inside their homes and gathered around the Seder table.</p>\n<p>The aspect we refer to can be defined in terms of existing or emergent disjunctions between “burning” political, social, economic, cultural, and religious issues in societies where Jews make their homes and timeless themes, ideas, visions, and values honored on major Jewish holidays in the annual religious calendar. This disjunctive aspect often manifests itself throughout the year in different ways on different holidays. For our present purpose, we need to look at some of the disjunctions that have emerged or can emerge between contemporary issues of historical, national, political, or cultural interest and timeless major ideas and themes of Pesach.</p>\n<p>In the process of investigating these disjunctions, we want to explain in greater depth our use of the term “timeless” to describe the themes and ideas reflected in Jewish holidays. To a considerable extent, the celebration of traditional Jewish holidays presently focuses on two distinct times: the past and the future: By remembering and reenacting the great redemptive events of the past and by hoping for and envisioning redeeming events in the future, the Jews find solace and the strength to survive the travails of the present. In light of these dual focal points, the present has no intrinsic meaning; it is viewed and experienced as a way station from which one simultaneously looks back at the past and looks forward to the (better) future. All the disjunctions to which we refer have their genesis here, at the moment when people in the modern world, including most Jews, grant intrinsic meaning to the events, problems, and challenges of the present and no longer view it primarily from the perspective of past or future situations.</p>\n<p>In the specific case of Pesach, we are called upon to reenact our liberation from slavery by the grace and generosity of G-d’s will to redeem us; to express our boundless gratitude to this Being; and to envision and hope for the day in the distant future when we Jews and all other peoples will be wholly redeemed and liberated. But, alas, assuming we are among the majority of Jews today who take to heart the urgent political problems of our times and actively seek to resolve them, how can we possibly devote our thoughts, emotions, and energies at the Seder table, through the reading of the Haggadah, solely to our own liberation? Without in any way discounting the presence of human beings among the nations of the world who seek our destruction, are we not considerably more liberated than a great many other peoples? Indeed, if we are among those Jews who believe deeply that there is an ethical and moral basis to the argument for an independent Palestinian nation-state in areas now governed by Israel, how can we commemorate our liberation from Egyptian oppression without expressing a concern for Palestinian liberation? But can we simultaneously remain faithful to the integrity of our Pesach traditions and the Haggadah narrative and incorporate references to oppressed nations and groups, praying that they—including the Palestinian people—may be liberated?</p>\n<p>As Jews, Jewish educators, and members of specific Jewish communities and congregations, we are called upon to respond to these and other, related questions. It might be far more constructive and might inspire far more Jews to devote significant creative gifts to the study, celebration, and internalization of Jewish texts and ideas if we were to become less preoccupied with preserving the “authenticity” and “integrity” of our tradition and more concerned with authenticating the real struggles of contemporary Jews as they enter into a dialogue with Jewish religious traditions. I am deeply convinced that these traditions will only be enriched, broadened, and deepened, and never short-changed or depleted, by the dialogic encounter suggested here.</p>\n<p>With the wish that we all may find our own specific ways to liberate ourselves from our respective enslavements and to assist others to liberate themselves from theirs, Be’birkat Chag Pesach Ve’Aviv Sameach.</p>\n<p><span><i>Marc Silverman has been a member of the Melton Centre for Jewish Education faculty in the School of Education of the Hebrew University for over 20 years; he teaches some BA and mainly MA courses. He also serves as a tutor to senior Jewish educators of the Diaspora studying for a year (Melton Centre’s senior educational program) or two (the Jerusalem fellows program of the Mandel school for professional leadership) in Jerusalem; he is the academic director of short-term in-service Jewish educators’ and teachers’ enrichment programs at the Melton Centre and the Hebrew University representative academic head of the Jewish teaching/educational track at Moscow State University.</i></span></p>\n",
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"body": "<p>This is a song for all those kids who can't eat leavened things during Passover.</p>\n<p>Jerry from Seinfeld, Jason Alexander, too Celebrate Passover, just like me and you...</p>\n<p>At the cliffs of Dover, We'll celebrate Passover</p>\n<p>We'll sing \"Crimson and Clover\" and celebrate Passover</p>\n<p>Guess who gets together for first and second Seder</p>\n<p>Dr. Mike, the Medicine Woman and Ruth Ginsberg (Bader)</p>\n<p>Most of us eat chicken soup, with a matzoh ball</p>\n<p>Even some old movie stars, like Lauren Bacall...</p>\n<p>Jeff Goldblum thinks of slaves' strife,</p>\n<p>So do Neil Diamond, Kerri Strug, and Woody Allen's new wife.</p>\n<p>Mayim Bialik eats lots of maror,</p>\n<p>So does Madeline Albright, but not Tipper Gore.</p>\n<p>So many people dipping parsely in salt water,</p>\n<p>I think including someone from \"Welcome Back Kotter\"!</p>\n<p>So get out your Charoses, it's time to talk about Moses,</p>\n<p>And open the door for Elijah, He really might surprise ya.</p>\n<p>Not a Jew is un-a-bomber Ted Kaczynski...</p>\n<p>But guess who is - White House intern Monica Lewinsky!</p>\n<p>Tell old Pharaoh to let my people go,</p>\n<p>So I can have Seder with David Schwimmer and Lisa Kudrow.</p>\n<p>And guess who asks the four questions, timidly and shyly,</p>\n<p>We know him as Carter from ER, but his real name's Noah Wyle!</p>\n<p>For eight long days, we cannot eat bread or rice, But guess who can? </p>\n<p>The boys from Hanson and Ginger Spice!</p>\n<p>The girl who plays Colleen on Dr. Quinn is named Jessica Bowman,</p>\n<p>I bet if she were Jewish she would find the Afikomen!</p>\n<p>Tell Big Bird and Grover It's time for Passover</p>\n<p>Get in your Land Rover, and come celebrate Passover.</p>",
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"covertext": "(\"My Favorite Things\" from “The Sound of Music”) Dry angel cakes that taste nearly, not *quite* right Canned macaroons l...",
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"body": "<p>(\"My Favorite Things\" from “The Sound of Music”)</p>\n<p>Dry angel cakes that taste nearly, not *quite* right</p>\n<p>Canned macaroons looking good in the *right* light</p>\n<p>Breads which don't rise and about which we sing</p>\n<p>These are a few of our unleavened things.</p>\n\n<p>Moon-shaped and jellied, those candies turn real hard</p>\n<p>The taste of the cereal, like the box we would discard</p>\n<p>Matzah Ball soup, to our stomach it clings</p>\n<p>These are a few of our unleavened things.</p>\n\n<p>When the night comes, and I eat tons, and I'm feeling fat,</p>\n<p>I simply remember they're Pesachdik things</p>\n<p>and my tummy feels more flat.</p>\n\n",
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"covertext": "One day king Pharaoh awoke in his bed, There were frogs in his bed and frogs on his head. Frogs on his nose and frogs...",
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"body": "<p>One day king Pharaoh awoke in his bed, <br /> There were frogs in his bed and frogs on his head. <br /> Frogs on his nose and frogs on his toes. <br /> Frogs here, frogs there, <br /> Frogs were jumping everywhere.</p>",
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"covertext": "(Traditional spiritual) When Israel was in Egypt land Let My People go Oppressed so hard they could not stand Let My Peo...",
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"covertext": "INTRODUCTION AND NOTE TO THE SEDER LEADER Every year at this time, Jews are commanded to remember that we were slaves in...",
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"body": "<p>INTRODUCTION AND NOTE TO THE SEDER LEADER</p>\n<p>Every year at this time, Jews are commanded to remember that we were slaves in Egypt. We tell each other the story of Exodus, of Moses, Aaron and Pharaoh, and give thanks to G-d for our freedom and redemption. But the commandment goes much further, according to Nachmanides: the Torah's reminder \"you were strangers in Egypt\" is a lesson that G-d stands by the persecuted in situations of oppression. The recollection of our redemption is meant to encourage Jews, who are G-d's partners, to help the oppressed, Jews and non-Jews alike.</p>\n<p>In past years, Jews throughout the world have been asked to remember other oppressed groups in their Passover seders: Soviet Jews, Ethiopian Jews, etc. This Passover, as you remember our passage as a people m'avdut l'cherut (from slavery to freedom), we ask you to think of the genocide taking place in Darfur (a region in western Sudan). On the following pages, you will find background information, Jewish readings and prayers, and specific actions you and your family can take to help stop this terrible crime. Please find an appropriate moment in your Passover seder to read some of these, so that you and your guests can leave the seder inspired to take action.</p>\n<p>Passover is about halfway between last Yom Kippur and the next, an excellent time for a \"midyear review\" of our progress with promises we made to G-d and to ourselves. In the prayer \"Al Chayt\" (\"For the Sin\"), we ask G-d to forgive us \"in the matter of extending a hand.\" Let's make sure that next Yom Kippur, we can cross that sin off our list. There are actions each of us can take that can, and will, make a difference.</p>\n<p>BACKGROUND</p>\n<p>As our ancestors were faced with the genocidal intent and oppression of Pharaoh, so today the people of Darfur face enslavement and ethnic extinction. Since both the victims and the perpetrators are Muslim, this conflict is racial— between Arab raiders and the black African people of Darfur. Since February 2003, the Sudanese government have recruited and sponsored Janjaweed (literally, \"armed men on horseback\") militias to displace native black African civilians. Using rape, organized starvation and mass murder as tools of war, the Janjaweed have killed an estimated 400,000 people (with 6,000 more Darfuris killed each month), and displaced more than 2.5 million. According to reports by the World Food Program, the UN and the Coalition for International Justice, 3.5 million people are now hungry. The militias burn villages, systematically rape women and girls (as young as eight), abduct children, and destroy food and water supplies. Survivors of the raids have reported seeing government military planes participate in the attacks, bombing their villages. As the situation on the ground deteriorates, the Darfur crisis is spreading to eastern Chad, where Janjaweed are employing identical tactics against Chadian civilians (also non-Arab Africans), with similar consequences. \"If no preventive action is taken, it may only be a matter of time before the refugee camps in Chad (which house Darfuri refugees) are threatened,\" warns Human Rights Watch Africa Director Peter Takirambudde.</p>\n<p>Despite the efforts by the U.S. government to bring about peace in the North-South conflict in Sudan, UN agencies report that the Janjaweed militias continue to abduct women and children in Darfur in the west, which is not covered by the peace talks. According to the American Anti-Slavery Group, \"Since the mid-1980s, Sudan has experienced a surge in cases of slavery.\" When the Janjaweed raid black African villages, they murder the men, but take women and children as slaves. \"Of over 1,000 female slaves recently freed, nearly 70% confessed they were victim to rape, 60% to gang rape, and nearly a third to genital mutilation.\" For more information, please visit the web sites listed in the \"What Can We Do?\" section of this supplement.</p>\n<p>PASSOVER READINGS AND PRAYERS</p>\n<p>Shabbat 54b: One who can prevent members of his household from committing a sin and does not do so, is punishable for their sin. If one can prevent his fellow citizens from committing a sin, and does not do so, he is punishable for their sin. If one can prevent the whole world from committing a sin and does not, he is punishable for the sin of the entire world.</p>\n<p>The Four Children (To be discussed after \"The Four Children\" in the seder) There is much rabbinic commentary on the Four Children (traditionally, Four Sons) in the seder. The Rabbis see them as representing four types of people. The types of people we are will determine our responses to human tragedies like the genocide in Darfur. Discuss the response to each of these Four Children— the wise, the wicked, the simple, and the one who does not know how to ask— about Darfur.</p>\n<p>The wise child asks \"What are our responsibilities, as Jews, to the oppressed people of Darfur?\" The wicked child asks, \"Why should we care what happens to a bunch of Muslims thousands of miles away?\" The simple child asks, \"What can we do to help those people?\" And what shall we say to the child who does not know how to ask?</p>\n<p>From Elie Wiesel (Remarks delivered July 14, 2004, in New York at the Darfur Emergency Summit, cosponsored by the American Jewish World Service and the US Holocaust Memorial Museum.)</p>\n<p>\"Lo taamod al dam réakha\" is a Biblical commandment. \"Thou shalt not stand idly by the shedding of the blood of thy fellow man.\" The word is not \"akhikha,\" thy Jewish brother, but \"réakha,\" thy fellow human being, be he or she Jewish or not.</p>\n<p>A CALL TO SOCIAL JUSTICE</p>\n<p>Judaism is not simply a religious expression, an ethnic group or a nation. Our relationship with G-d is built on the principle of partnership— we are stewards of G-d's creation and the guardians of civilization.... Ecclesiastes Rabba explicates: When the Holy One created the first human, G-d took him and led him around all the trees of the garden of Eden, and said to him: \"Behold my works— how beautiful, and how splendid they are. All that I have created, I created for your sake. Take care that you do not become corrupt and destroy My world. For once you become corrupt, there is none after you to repair it.\" Our b'rit (covenant) with G-d is predicated on our willingness to be a light to the nations. Our relationship with G-d obligates us as partners in the ongoing perfection of this world. As Jews living in a sacred community, it is our duty to look for the divine spark in others, and to magnify that light by creating a world based on the principles of justice and righteousness. — Rabbi David B. Thomas, Congregation Beth El, December 21, 2001</p>\n<p>PRAYER FOR OVERCOMING INDIFFERENCE<br /> (Gates of Repentance, Central Conference of American Rabbis, 1978) <br /> For the sin of silence, For the sin of indifference, <br /> For the secret complicity of the neutral. <br /> For the closing of borders, For the washing of hands, <br /> For the crime of indifference, <br /> For the sin of silence, <br /> For the closing of borders. For all that was done, <br /> For all that was not done, <br /> Let there be no forgetfulness before the Throne of Glory; <br /> Let there be remembrance within the human heart; <br /> And let there at last be forgiveness <br /> When Your children, O God, <br /> Are free and at peace.</p>\n<p>WHAT CAN WE DO?</p>\n<p>Will anything help? When asked why the United States didn't step in to stop the massacre of Tutsis in Rwanda, Bill Clinton's National Security Advisor, Tony Lake, answered, \"Because the phones didn't ring.\" Politicians respond to issues that their constituents bring to their attention. If you don't care, your MP won't, either. David Kilgour, a former Liberal MP who left the Martin caucus, and voted against the initial Martin budget as a protest against Canada's inaction on Darfur, told a conference at the University of Western Ontario that an MP will pay attention if (s)he receives 5 letters or gets a visit from 3 voters. And, he said, Ottawa could never ignore a rally of 10,000 people.</p>\n<p>Think Canada can't do anything? True, we're not a superpower, but Canada's traditional international role has been one of moral leadership, peacekeeping and persuasion. If Canada doesn't speak out, who will? So, make your voice heard— it really does make a difference!</p>\n<p>Take these actions:</p>\n<p>* Write to Prime Minister Stephen Harper, Minister of Foreign Affairs Peter MacKay, and your MP. Tell them you want Canada to use its international influence to SAVE DARFUR. A sample letter is included at the end of this supplement. You can reach all three at: House of Commons, Ottawa, Ontario, K1A 0A6. No stamp is required. To find your MP's name, go to: http://www.parl.gc.ca/common/index.asp?Language=E and scroll down to \"Current Parliamentarians.\" Type in your postal code and click \"find.\" * If you have received this supplement in hard copy, you can get an electronic copy of it, and of the letter, at www.narayever.ca</p>\n<p>* While a paper letter carries more weight, e-mail can also be effective. To contact Members of Parliament, follow this pattern: ([email protected]). For example, Stephen Harper would be: [email protected]</p>\n<p>* Write to the media. Encourage your local papers and TV and radio stations to give Darfur more coverage. Write letters to the editor or submit an opinion piece. Express outrage that Michael Jackson and the Oscars get far more coverage than this important issue.</p>\n<p>* Get your friends and family involved. Numbers are important— the more people write, the more the politicians will respond. Send an e-mail to your whole address book, with some background information and the sample letter. Invite some friends over for coffee, a discussion and a letter-writing session.</p>\n<p>* Raise the issue of Darfur at your synagogue. Maybe your Social Action Committee will take it on, or you can start an Urgent Action Darfur Committee.</p>\n<p>* Sign up for newsletters at the following web sites: CASTS (Canadians Against Slavery and Torture in Sudan), www.geocities.com/castsudan 416... STAND (Students Taking Action Now— Darfur), www.standcanada.org Save Darfur Coalition, www.savedarfur.org</p>\n<p>* Have a speaker come to your synagogue. Contact the above organizations for help and names of speakers.</p>\n<p>* Create awareness with SAVE DARFUR merchandise, available on the savedarfur.org website at: http://store.yahoo.com/yhst-88482264721289/index.html</p>\n<p>* Make a donation to any of the above organizations. * Educate yourself. Order a DVD on Darfur by sending an e-mail to [email protected]. Visit these websites:</p>\n<p>www.SaveDarfur.org www.standcanada.org</p>\n<p>www.ajws.org<span> </span>www.iabolish.com</p>\n<p>www.hrw.org<span> </span>www.sudanreeves.org</p>\n<p>www.geocities.com/castsudan/</p>\n<p>www.ushmm.org</p>\n<p>http://www.narayever.com/socialaction/darfur-pesach.htm</p>\n",
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"covertext": "PROCLAIMING ANGER By Laura Levitt As we fill the fourth cup of wine and Elijah’s goblet and open the door, the haggadah...",
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"body": "<p>PROCLAIMING ANGER By Laura Levitt As we fill the fourth cup of wine and Elijah’s goblet and open the door, the haggadah instructs us to read the following verses: Pour out Your wrath upon those who do not know You and upon the governments which do not call upon Your Name. For they have devoured Jacob and laid waste his dwelling place (Psalms 79:6-7). Pour out Your fury upon them; let the fierceness of Your anger overtake them (Psalms 69:25). Pursue them in indignation and destroy them from under Your heavens (Lamentations 3:66). These are not verses that I remember reciting at past seders. In the seders I remember, we opened the door and sang “Elijah the Prophet.” And yet, as I read these disturbing verses, I am struck by their power. They are a visceral reminder that part of the experience of oppression is the anger it produces in those of us who have been oppressed. Revenge is not pretty; it is even embarrassing. And yet, these passages acknowledge that anger and the desire for revenge are a part of our legacy. They seem to suggest that before the Messiah can come, we must be able to express our rage at what has been done to us. As I reread these passages from the haggadah, I am keenly aware of the necessity as well as the difficulty of expressing anger. As feminist poet Audre Lorde reminds us, anger is loaded with information and energy. It is not something to shy away from or to be afraid of. This is why the author of these verses devotes so much of his text to expressing his rage. Although those violent passages are difficult to read and recite aloud, I believe they need to be spoken. Audre Lorde argues for the eventual translation of anger into “action in service of our vision and our future” but first demands that we claim our anger. There can be no final time, no messianic era unless we first acknowledge these brutal desires. If they cannot be expressed, we may never know a better future. And, for those of us less inclined to imagine this ritual as a step toward a distant messianic future, the expression of such emotions may simply enable us to live more fully in the present. Although these brutal biblical passages express a real desire for revenge, it is important to remember that they are revenge fantasies—creative, imaginative interventions. They are to be recited, not acted out. For those of us who have been brutalized, whose lives have been threatened, who have known oppression in our bodies, these fantasies can be truly liberating only if we find the courage to fully express our indignation, our pain, and our fury.</p>",
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"covertext": "By Rabbi Susan P. Fendrick http://www.ritualwell.org/holidays/passover In the words of longtime Jewish feminist Francin...",
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"body": "<p>By Rabbi Susan P. Fendrick <br /> http://www.ritualwell.org/holidays/passover</p>\n<p>In the words of longtime Jewish feminist Francine Klagsbrun, “Women's seders have become a phenomenon of our time...From New York to Nebraska, from Berlin to London, thousands of Jewish women throughout the world celebrate the Passover holiday every year with an evening of ceremony and remembrance led by women for women.”</p>\n<p>Why—and how—a seder primarily for women? What is a “women’s seder”?</p>\n<p>The timing of a women’s seder—most frequently just before Passover (obviating the need for the food to be strictly kosher for Passover), or on a night during Passover other than the first two evenings (when women might want to be or be expected to be participating in more typical seders with a mixed-gender group of family and friends)—already suggests its position in Jewish ritual life. The women’s seder stands a bit on the margin, critiquing, supplementing, and serving as an implicit commentary on the traditional seder experience with its haggadah text. While for some women this is their most important—or in some cases only—significant connection to Passover, for the most part attendance at a women’s seder serves to add a feminist, woman-centered dimension to the observance of the universally Jewish holiday of Passover.</p>\n<p>Is all this really necessary? Haven’t women become fully integrated as equals into all aspects of Jewish communal life, both religious and secular? Why a separate women’s gathering for this Jewish national celebration?</p>\n<p>To answer these questions, we need to return to the very beginnings of Jewish national life, to the Exodus story in the Torah. The biblical tale of slavery and redemption is replete with stories of magnificently courageous women playing key roles in the saving and liberation of the Jewish people—and crossing national boundaries as they do it:</p>\n<p>+ The midwives, Shifra and Puah, either Hebrew women themselves or Egyptian women attending them, defying Pharoah’s orders and helping male Hebrew babies live</p>\n<p>+ Pharoah’s daughter, adopting the baby she saves from the river Nile (did she know he was an Israelite?)</p>\n<p>+ Miriam, Moses' sister, first (according to one midrash, or rabbinic legend) ensuring that her parents would reunite and produce her people’s human redeemer, then connecting Pharoah’s daughter with a nursemaid for the baby—Yocheved, his (and Miriam’s) mother</p>\n<p>To read the biblical story of the Exodus with open eyes is to understand Passover as, among other things, a celebration of women’s heroism. But in the traditional haggadah, women are missing. True, Moses is absent too, and the telling of the biblical story focuses on God’s intervention and liberation, not human agency—but in the many references to human beings throughout the haggadah, it is men and boys who are <span>referred to, and women and girls who are invisible.</span></p>\n<p>If it were simply the need for feminist critique that motivated the emergence and persistence of women’s seders, dayeinu—that would be enough. But there is more: the Passover story is, at its core, one of freedom from oppression, from the expectation that one group of people will be subservient to another. It is fundamentally a story of liberation—a story the telling of which feminists not only critique, as above, but also embrace, as elemental to our own journey as Jewish feminists.</p>\n<p>The first feminist seder was organized by Esther Broner, Marcia Freedman, and Naomi Nimrod in Haifa in 1975, and led to the production of the The Women’s Haggadah, which followed the traditional seder outline but used that structure to speak of Jewish women in our ancient past as well as contemporary Jewish women’s experience. Since then, feminist haggadot have continuously emerged—from the cobbled-together photocopied pages of a group of friends to the professionally published The Journey Continues by Ma’yan, pioneers and leaders in creating and developing large community women’s seders—paying tribute to women past and present, raising feminist questions, re-interpreting familiar rituals and prayers, and articulating a feminist vision of redemptions yet to come.</p>\n<p>Women’s seders and other Jewish feminist practices in connection with Passover have had their impact on the shape of the seder experience as a whole in many homes and institutions. Already there is a generation of children who would be confused if there were no Miriam’s cup on the table, filled with water (and often paired with Elijah’s cup of wine)—a symbol of redemption and possibility. And in many homes the placement of an orange on the seder plate—whether to represent the importance of women’s full inclusion in Judaism, or to symbolize the need for gay and lesbian equality in Jewish life—is already de rigueur.</p>\n<p>Finally, with so many feminist readings and interpretations available for every element of the haggadah and the seder meal, many family seders benefit from the rich resources that have emerged from the liturgy prepared for women’s seders and from the wider Jewish feminist engagement with Passover. Just as the emergence of the field of women’s history has not let “regular history” off the hook from including women thoroughly in its rendering of the past, so too, women’s seders help infuse other seders with a focus on women as well as men, and with a feminist voice.</p>\n<p><span>Still, the Jewish feminist journey is far from over—and women’s gatherings are an important part of that journey. With song, with ritual, with story and prayer, Jewish women all over the world gather each Passover to name what is, and to dream of—and works toward—what is yet to be.</span></p>\n",
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"covertext": "(By Woodie Guthrie’s mother-in-law the poet Aliza Greenblatt) Undzer tish shteyt vays geshpreyt; Di zilber laykhter, di...",
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"body": "<p>(By Woodie Guthrie’s mother-in-law the poet Aliza Greenblatt)</p>\n<p><br /> Undzer tish shteyt vays geshpreyt; Di zilber laykhter, di arbe koyses. Farn Seder alts <br /> shoyn greyt. Shmire matse un kharoyses. In vaysn kitl ongeton, Oyfn veykhn hesevbet. <br /> Zitst der tate oybnon. Un di mame bay der zayt. Un mir fregn di fir kashes, \"Ma nistano <br /> halaylo haze, Mikol haleylos?\" <br /> Dertseylt der tate tsyber mayses. Un mir, fargafte hern oys; \"Avodim hoyinu.\" Knekht <br /> zenen mir geven. Baym roshe Paro in Mitsrayim; Undzer tsur hot got derzen. Fun <br /> knekht-shaft Undz geton bafrayen. <br /> Me trinkt a koyse, Me makht hamoytsi Un me hoybt shoyn on dem tish. Men tunkt dem <br /> morer in kharoyses Un me nemt zikh tsu dem tish. <br /> Der tate zingt nokh, er iz freylekh. Un er shmeykhlt azoy lib; Di mame brengt madaney <br /> memelkh Un mir dakht es tantst di shtub. <br /> Der kos Eliyohu a fuler shteyt Mit roytn finkldikn vayn; Undzer tir iz ofnt breyt. Eliyohu <br /> hanovi kumt arayn. <br /> </p>",
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"covertext": "From the Ma'yan Haggadah http://www.ritualwell.org/holidays/passover Why is this night different from all other nights?...",
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"body": "<p>From the Ma'yan Haggadah http://www.ritualwell.org/holidays/passover</p>\n<p>Why is this night different from all other nights?</p>\n<p>On this night, we gather together to prepare for Passover, outside of our kitchens, in a way our foremothers could have never imagined.</p>\n<p>On this night we join as a community to rid ourselves of a different kind of chameitz. What do we cleanse ourselves of tonight? The exhaustion of cleaning and cooking. The echo of exclusionary language.</p>\n<p>The weight of history.</p>\n<p>The fear of women's voices.</p>\n<p>The silencing of women's stories.</p>\n<p>The violence done to women's bodies.</p>\n<p>The pressure to conform to one image of who Jewish women are supposed to be.</p>\n<p>The lingering belief that this tradition doesn't belong to women.</p>\n<p>Let us gather all this together like crumbs. Like chameitz we are ready to burn. Let us enter into this seder as if there were no more chameitz anywhere.</p>\n<p>As if God had forever delighted in the image of Herself in each and every one of us.</p>\n<p>As if freedom had been ours always, fully - like an open sea.</p>\n<p>From The Journey Continues: The Ma'yan Haggadah (Ma'yan, 2000) [email protected].</p>\n",
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"covertext": "(\"This Old Man” by Craig) Then God sent,Plague number one, Turned the Nile into blood. All the people in Egypt were feel...",
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"body": "<p>(\"This Old Man” by Craig)</p>\n<p>Then God sent,Plague number one, Turned the Nile into blood.</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number two, Jumping frogs all over you.</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number three, Swarms of gnats from head to knee.</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number four, Filthy flies need we say more?</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number five, All the livestock up and died.</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number six, Boils and sores to make you sick.</p>\n<p>All the people in Egypt were feeling pretty low. They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number seven, Hail and lighting down from heaven. All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number eight, Locust came and they sure ate.</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number nine, Total darkness all the time.</p>\n<p>All the people in Egypt were feeling pretty low They told Pharaoh \"Let them Go!\"</p>\n<p>Then God sent, Plague number ten, Pharaoh's son died so he gave in.</p>\n<p>All the people in Egypt were feeling pretty low Finally Pharaoh let them go.</p>\n",
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"handle": "bread-affliction-ha-lachma-anya",
"title": "This is the Bread of Affliction (Ha Lachma Anya)",
"author": "Rabbi Barry Dov Lerner",
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"covertext": "by Rabbi Joel Soffin of Temple Shalom in Succasunna, NJ On this holiday when we are commanded to relive the bitter exper...",
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"body": "<p>by Rabbi Joel Soffin of Temple Shalom in Succasunna, NJ</p>\n<p>On this holiday when we are commanded to relive the bitter experience of slavery, we place a fourth matzah with the traditional three and recite this prayer:</p>\n<p>(Recite while holding a Fourth Matzah to be added to the Three traditional matzot)</p>\n<p>\"We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being bought and sold as property, that the Divine image within them is yet being denied. We make room at our Seder table and in our hearts for those in southern Sudan and in Mauritania who are now where we have been. We have known such treatment in our own history. Like the women and children enslaved in Sudan today, we have suffered while others stood by and pretended not to see, not to know. We have eaten the bitter herb; we have been taken from our families and brutalized. We have experienced the horror of being forcibly converted. In the end, we have come to know in our very being that none can be free until all are free. And so, we commit and recommit ourselves to work for the freedom of these people. May the taste of this 'bread of affliction' remain in our mouths until they can eat in peace and security. Knowing that all people are Yours, O God, we will urge our government and all governments to do as You once commanded Pharaoh on our behalf: 'Shalach et Ami! Let MY People Go!'\" This Pesach, as we recall our own slavery, we recommit ourselves to fight for freedom of all who are enslaved, wherever they are. BLESSING OF FREEDOM After the meal has been eaten, ask everyone to stand, stretch their arms and legs and recite the following blessings of liberation: \"Blessed are You, Lord our G-d, Master of the universe, Who releases those bound up.\"</p>\n<p>Barukh Attah Adonai, Eloheinu Melekh ha-Olam, Mateer Asureem. \"Blessed are You, Lord our G-d, Master of the universe, Who made me free.\"</p>\n<p>Barukh Attah Adonai, Eloheinu Melekh ha-Olam,she-Asanee Ben/Bat Khoreen.</p>",
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"title": "Four Sons and the Yerushalmi",
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"covertext": "It is taught in Talmud Yerushalmi Tractate Pesachim 10:4 the story of the four sons. But did we realize that the sages...",
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"body": "<div>It is taught in Talmud Yerushalmi Tractate Pesachim 10:4 the story of the four sons. But</div>\n<div>did we realize that the sages taught that they were not referring literally to four different</div>\n<div>people, but to each one of us, and the various ways we can act or react to spiritual</div>\n<div>situations? In a sense using modern terms, the four sons story is one of spiritual</div>\n<div>schizophrenia, when we are not in shlema, integration.</div>\n<div> </div>\n<div>The Talmud tells us that our Yetzer ha Ra never leaves us. Good is not the absence of</div>\n<div>Bad. One can be righteous and wise while the evil inclination persists in trying to</div>\n<div>dominate him. The Kabbalah takes the Gemetria numerical equivalent of Echad (one)</div>\n<div>son, which is 13, and multiplies it by four to arrive at 52. Fifty-two is the Gemetria</div>\n<div>numerical equivalent of Ben (son).</div>\n<div> </div>\n<div>Passover's story of the four sons is a lesson in becoming integrated and not being</div>\n<div>spiritually schizophrenic any longer.</div>\n<div> </div>\n<div>Talmud Yerushalmi Tractate Pesachim 10:3 :''Merchants of Jerusalem used to say:</div>\n<div>Come and take the spices of the commandment! Rabbi Issi's wife said in her</div>\n<div>husband's name: And why is the charoset called dokhah ( pounded)? Because the</div>\n<div>charoset is pounded with bitter herbs.''</div>\n<div>''Rabbi Joshua ben Levi said: It needs to be thick in remembrance of the mud used as</div>\n<div>mortar.''</div>\n<div>''Some teach: It needs to be soft. Charoset is a remembrance of the blood (of the first</div>\n<div>plague and/or the blood on the doorposts that protected the Israelites from the tenth</div>\n<div>plague of the killing of the first born). ''</div>\n<div> </div>\n<div>Answering the question of dreading Passover ''cleaning and cooking.'' The cleaning is a</div>\n<div>spiritual act of removing the chumatz, the puffed-up-ness, the ego, from our lives</div>\n<div>Leaven represents the evil impulse of the heart'' (Talmud Bavli Tractate Beracoth''.</div>\n<div>17a). Since all of us have been now taught this, none of us find doing this dreadful. As</div>\n<div>far as cooking, since we are doing the mitzvoth of not only ahavath chesed by having</div>\n<div>guests over, and fulfilling Rabbi's Huna's edict in Talmud Bavli Tractate Ta'anit 20b of</div>\n<div>''Let all who are hungry, let them come and eat, all who are in need, let them come and</div>\n<div>share- Kol Dichpin Yeatay Vayachol, Kol Ditsreech Yeatay V'yifsach,' as well as</div>\n<div>preparing for the countless mitzvoth of Pesach, none of us feel dread. We have all</div>\n<div>agreed that over the years we have learned to make the seders about God and</div>\n<div>spirituality and not about food, and not about wowing guests with food preparation</div>\n<div>either. One of us is serving on paper plates and plastic cups this year. But all have us</div>\n<div>have grown to use a full Hagaddah and many will study Talmud Tractate Pesachim till</div>\n<div>beyond midnight at our seders.</div>\n<div> </div>\n<div>Who was Rabbi Issi? The famous Rabbi Solomon Schechter says the following: ''Rabbi</div>\n<div>Issi is a tanna of the beginning of the third century. The name \"Issi\" or \"Assa\" is derived</div>\n<div>from \"Jose,\" and was borne by many tannaim and amoraim; hence the confusion that</div>\n<div>prevails in the Talmud concerning the identity of each of them, the same halakic or</div>\n<div>haggadic saying being attributed sometimes to one and sometimes to another of that</div>\n<div>name. Thus the prohibition against riding on a mule is reported in the Yerushalmi (Kil.</div>\n<div>31c) in the name of Issi ben A?abya, while in the Tosefta (Kil. v. 6) it is attributed to</div>\n<div>Issiha-Babli, who is undoubtedly identical with Issi ben Judah. Bacher supposes that</div>\n<div>Issi ben A?abya was the brother of Hananiah ben A?abya, the interpreter</div>\n<div>(\"meturgeman\") of R. Judah. Issi was a diligent student of the Bible, and some of his</div>\n<div>interpretations have been preserved in the midrashic literature. From I Kings viii. 64 he</div>\n<div>infers that the expression (Ex. xx. 24) means an altar of copper filled with earth</div>\n<div>(Mekilta to Ex. xx. 24). In reference to Ex. xxi. 14 he says that though the murderer of a</div>\n<div>heathen can not be convicted by a Jewish tribunal, he must answer for his crime to God</div>\n<div>(Mekilta, ad loc. 80b). The permission expressed in Deut. xxiii. 25 is, according to Issi,</div>\n<div>extended to everybody and not only to the workers in the field; but the permission</div>\n<div>applies only to the harvest-time (Yer. Ma'as. 50a).''</div>\n<div> </div>\n<div>But back to Charoset. Do we really know its meaning? We say it symbolizes the mortar</div>\n<div>at our seders, yet it is sweet, and made with wine and other pleasant spices. And in the</div>\n<div>Talmud Yerushalmi we have a hint it symbolizes blood. As Jews, are we not forbidden</div>\n<div>to eat blood? What is going on with Charoset?</div>\n<div> </div>\n<div>Why is there no beracha, blessing, mentioned to do for the charoset? And what is the</div>\n<div>real reason it is on the seder plate?</div>\n<div> </div>\n<div>Dovid Melach [King David ] tells us to make at least 100 berachoth a day, and here is</div>\n<div>an opportunity to make one over the spices, the fruit and nuts, in the charoset ( Borei</div>\n<div>minei v'samim for the spices, Borei p'ri ha-etz for the fruit, Borei p'ri ha adamah if the</div>\n<div>nut is grown below ground, or ha- etz, if it is picked from a tree). We have already</div>\n<div>blessed the wine which is an ingredient, and while some use honey to make charoset,</div>\n<div>that beracha would be 'sher ha kol neeh yeh biid vah ro.'</div>\n<div> </div>\n<div>The Passover Hagaddah is very specific on why we eat foods, their symbolism, and</div>\n<div>when we eat them during the meal, and even as to how we eat them. The Seder, which</div>\n<div>means order, defines this orderly way of doing things. Yet when it comes to charoset,</div>\n<div>little is said.</div>\n<div> </div>\n<div>The Hagaddah as well as the Talmud is very clear about Matzah, bitter herbs, greens,</div>\n<div>salt water, egg, shank bone, and their symbolism of turning the bread of haste and of</div>\n<div>the poor into the bread of freedom, eating hot foods to the tongue to remind us the</div>\n<div>bitterness of slavery, eating greens to remind us of spring and that hope always springs</div>\n<div>Eternal with faith in the Holy One, the egg to remind us of the daily sacrifice at the</div>\n<div>Temple, and the shank bone to remind us of the Pascal lamb offering as well as the</div>\n<div>sign our ancestors put on the door frames of their homes so the Angel of Death Passed them Over.</div>\n<div>The last chapter of the Tractate of Pesachim (daf 115b-116a) describes the Seder rules</div>\n<div>from nearly 2000 years ago. Charoset is introduced as one of the items to be \"brought</div>\n<div>forth, even though it is not considered a mitzvah.\"</div>\n<div> </div>\n<div>Rabbi Eliezer the son of Rabbi Tzadok disagrees, and declares it to be a mitzvah.</div>\n<div>The Gemara, the Talmud's discussion of this Mishnah poses the following question:</div>\n<div>''If it's not a mitzvah, what are they bringing it for?'' The Gemara answers: For dipping,</div>\n<div>so that it neutralizes the poisonous effect of the horse radish.</div>\n<div> </div>\n<div>Then the Gemara asks what is the mitzvah of charoset? The Gemara gives answers</div>\n<div>that are familiar to many of us. Charoset symbolizes the mortar of the bricks we as</div>\n<div>slaves made in Egypt, hence its thickness. Charoset alludes to the verse in Song of</div>\n<div>Songs, \"Under the apple tree I aroused you.\" The rabbis saw this as a metaphor that</div>\n<div>refers to the fact that the Israelite women gave birth without pain, and were thus able to</div>\n<div>hide their sons from the Egyptians.</div>\n<div> </div>\n<div>There is a midrash that Rashi quotes which states the \"mirrors of legions\" which were</div>\n<div>donated for the \"Mishkan\" (the tabernacle) were used by our mothers, the Israelite</div>\n<div>women, to arouse their husbands when they returned to the fields so that a Jewish</div>\n<div>future could be built. Moshe did not want to accept the mirrors because of their</div>\n<div>association with desire, but God said these mirrors are the most dear to me, so you,</div>\n<div>Moses, are to accept them. Thus it is written, \"Under the apple tree I aroused you.\"</div>\n<div> </div>\n<div>Everyone agrees that charoset should be part of the meal, but there is a disagreement</div>\n<div>on its status. If charoset is a mitzvah, why is there no blessing as there is for marror</div>\n<div>(bitter herbs)? Why would charoset not be a mitzvah if we have perfectly good reasons</div>\n<div>for it to be included in the seder? When Rabbi Eliiezer the son of Rabbi Tzadok said</div>\n<div>that charoset is a mitzvah, is he saying that it is a mitzvah from the Torah, or is it a</div>\n<div>rabbinic decree? If it's a rabbinic decree, why don't the rabbis know about it? Yet, the</div>\n<div>Talmud says the Song of Songs compares the Jewish people to the qualities of apples,</div>\n<div>pomegranates, figs, dates, walnuts and almonds. And the Charoset should be made</div>\n<div>from these items. The Talmud further adds roots of ginger and sticks of cinnamon, to</div>\n<div>remind us of the straw used as mortar. And to use tangy apples to remind us of how</div>\n<div>Hebrew women gave birth without pain, so they didn't cry out, so that Pharoah's</div>\n<div>soldiers could not find and kill their first born.(Song of Songs 8:5). But the Rabbis of the</div>\n<div>Talmud are still confused if Charoset belongs on the seder plate or it it should be sweet,</div>\n<div>tangy, or 'muddy', but end up deferring to the spice sellers in the souk, who for</div>\n<div>generations have been shouting, a week before Pesach, 'get your spices for the Mitzvah</div>\n<div>of making Charoset.\"</div>\n<div> </div>\n<div>Charoset, unlike Marror (bitter herbs) is not mentioned explicitly in the Torah. The fact</div>\n<div>that we made bricks is recounted in the Torah, and we are commanded to tell the story.</div>\n<div>Part of telling the story is making it real by having tangible symbols. The Torah not only</div>\n<div>gives us matzah and marror, but gives us guidelines for how to make every aspect of</div>\n<div>the meal symbolic. When Rabbi Eliezer Bar Tzadok calls charoset a mitzvah, he is</div>\n<div>signaling that irrespective of the original reason for having charoset, there is an</div>\n<div>opportunity to symbolize another aspect of the story. It is a mitzvah to take charoset</div>\n<div>and give it a kind of meaning that enriches the story of the Hagaddah. For anyone who</div>\n<div>tells more of the story is considered praiseworthy.</div>\n<div> </div>\n<div> </div>\n<div>Charoset is on the seder plate also, but not explained. Its mentioned in the \"telling\" part</div>\n<div>of the Hagaddah. Yet it is on every seder we have been to in every part of the USA,</div>\n<div>and in China, India, Brazil, Argentina, Germany, cruise ships, and other countries. And</div>\n<div>each recipe varies. But the basics are the same. It is a mixture, chopped finely, of fruit,</div>\n<div>nuts, spices and wine.</div>\n<div> </div>\n<div>In Egypt, it is made only of dates, raisins, walnuts, cinnamon and sweet wine. In Greece</div>\n<div>and Turkey, it consists of apples, dates, chopped almonds and wine. In Iraq and Central</div>\n<div>Asia it sometimes consists of grape jelly. In Italy, it can include chestnuts In Spanish and</div>\n<div>Portuguese communities of the New World, such as Surinam, it may include coconut.</div>\n<div> </div>\n<div>The Four Questions of the seder lead us to the eating of Charoset. The answer to one</div>\n<div>of the questions is: \"On all other nights, we do not 'dip' even once; on this night, twice.\"</div>\n<div>The Hagaddah directs us to dip our green vegetable into salt water and bless God for</div>\n<div>this fruit of the earth, Borei p'ri ha adamah. The text does not mention what the second</div>\n<div>dipping is. It is dipping matzah in the Charoset. And the Hagaddah, as mentioned</div>\n<div>above, has no beracha for this food.</div>\n<div> </div>\n<div>So - \"Why is there charoset on the Seder plate?\" The answer, by word of mouth, from</div>\n<div>2500 years of generations from our first Rabbis in Babylon, is that charoset is the</div>\n<div>mortar that we slaves used between bricks when Pharaoh forced us to build him cities.</div>\n<div>Charoset derives from the Hebrew word \"cheres\", which means \"clay\".</div>\n<div> </div>\n<div>Charoset is sweet. While there is always left over marror (bitter herbs), we have never</div>\n<div>gone to a seder, world wide, where there is left over Charoset. If Charoset is to remind</div>\n<div>us of mortar, the recipe is 'off', or the true explanation has been lost.</div>\n<div> </div>\n<div>Jewish tradition requires that we read, no actually sing, the Song of Songs of Solomon</div>\n<div>during Passover. And this, world wide, we have rarely seen at a Seder. Some Rabbis</div>\n<div>wanted to ban this text as too sexy. But it was included in the canon of the Hebrew</div>\n<div>Scriptures, as other Rabbis posited it was a love poem between man and God or Israel</div>\n<div>and God, and not man and woman. Charoset symbolizes the Song of Songs, and not</div>\n<div>mortar!</div>\n<div> </div>\n<div>Songs of Songs actually has the recipe for Charoset. But it is also read on Passover,</div>\n<div>not just because Israel is in love eternally with God and God is in love with Israel</div>\n<div>eternally, via the Covenant on Sinai, but because as humans, we are liberated to be</div>\n<div>free to love one another.</div>\n<div> </div>\n<div>It is also read on Passover, because just as Moses' name is never mentioned in the</div>\n<div>Hagaddah, just God's name is, in the Song of Song's, God's name is never mentioned.</div>\n<div>The only other book where God is not mentioned in the Jewish Bible, the Tanach, is</div>\n<div>Esther.</div>\n<div> </div>\n<div>It is also read this time of year because love and spring is a time when animals give</div>\n<div>birth, and flowers and trees bloom, and the earth is re-born after a dark winter.</div>\n<div> </div>\n<div>Remember the roots of Passover as a spring holiday, go further back that the Hebrew's</div>\n<div>holiday of Passover.</div>\n<div> </div>\n<div>Here is the hidden recipe for Charoset from the Song of Songs:</div>\n<div>\"Then I went down to the walnut grove.\"</div>\n<div>\"Feed me with apples and with raisin-cakes; \"</div>\n<div>\"Your cheeks are a bed of spices; \"</div>\n<div>\"The scent of your breath is like apricots;\"</div>\n<div>\"Your kisses are sweeter than wine; \"</div>\n<div>\"The fig tree has ripened; \"</div>\n<div>Other fruits, spices and nuts are mentioned in the Song as well. Persian Jews take this</div>\n<div>very seriously in their recipe.</div>\n<div> </div>\n<div>Not all Jews use the term charoset. Some of the Jews of the Middle East instead use</div>\n<div>the term \"halegh\". The origin of halegh is not clear. Rav Saadia Gaon uses the word</div>\n<div>and attributes it to a kind of walnut that was a mandatory ingredient in the preparation</div>\n<div>of the halegh.</div>\n<div> </div>\n<div>Parts of the Jewish Diaspora in Persia have a tradition of including 40 ingredients in the</div>\n<div>halegh. The 40 signify the forty years of wandering in the desert. Included are all the</div>\n<div>fruits mentioned in the Song of Songs : apples 2-3, figs 2-13, pomegranates 4-3, grapes</div>\n<div>2-15, walnuts 6-11, dates 7-7 with the addition of wine 1-2, saffron 4-14 and cinnamon</div>\n<div>4-14. To arrive at the magical number of forty some recipes include the following</div>\n<div>ingredients:</div>\n<div>1 to 5: five different varieties of apples</div>\n<div>6 to 7: two different varieties of pears</div>\n<div>8 to 10: three different varieties of grapes</div>\n<div>11 to 12: two different varieties of dried figs</div>\n<div>13: fresh ginger, grated</div>\n<div>14: dates</div>\n<div>15 to 18: dried apricots, dried peaches, dried cherries and dried prunes</div>\n<div>19 to 21: red raisins, yellow raisins, currants</div>\n<div>22 to 26: the following nuts - walnuts, almonds, cashews, pistachios and filberts [all</div>\n<div>dried roasted without any oils and unsalted]</div>\n<div>27: pomegranate juice</div>\n<div>28 to 35: the following spices – cinnamon as the dominant spice, cardamom, allspice,</div>\n<div>nutmeg, fenugreek seeds, saffron, cloves and black peppers [all crushed]</div>\n<div>36 to 39: white wine, red wine, rose wine, vinegar</div>\n<div>40: starting with the late 1950s bananas were added as well</div>\n<div>And they shape it into a Pyramid before serving. (It is a historical inaccuracy that</div>\n<div>Hebrews built the pyramids).</div>\n<div> </div>\n<div>Like with any lovemaking, (and haven't we heard that food is love from our bubbies?),</div>\n<div>there is no exact recipe. Every Jew, every Seder, in every country, makes its own</div>\n<div>charoset. As the Song of Song says: \"Do not stir up love until it pleases. Do not rouse</div>\n<div>the lovers till they're willing.\" Chop it, stir it, blend it, smooth it, caress it, put things in,</div>\n<div>make things moist, for as long as you would like. If it takes you more than four hours,</div>\n<div>please consult your Rabbi.</div>",
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"covertext": "Parallel to the celebration of the Cup of Elijah A. Miriam Ha-N'viah Lyrics by Rabbi Leila Gal Berner This song focusing...",
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"body": "<p><span>Parallel to the celebration of the Cup of Elijah</span></p>\n<p><span><b>A. Miriam Ha-N'viah</b></span></p>\n<p><span>Lyrics by Rabbi Leila Gal Berner</span></p>\n<p><span>This song focusing on the Prophet Miriam is sung to the traditional melody for Elijah's song.</span></p>\n<p><span><br /></span></p>\n<p><span>Miriam ha-n'vi'ah oz v'zimrah b'yadah. Miriam tirkod itanu l'hagdil zimrat olam. Miriam tirkod itanu l'taken et ha-olam. Bimheirah v'yameinu hi t'vi'einu el mei ha-y'shuah.</span></p>\n<p><span><br /></span></p>\n<p><span>Miriam the prophet, strength and song in her hand Miriam dance with us in order to increase the song of the world. Miriam dance with us in order to repair the world. Soon she will bring us to the waters of redemption.</span></p>\n<p><span><b><br /></b></span></p>\n<p><span><b>B. Miriam's Song</b></span></p>\n<p><span>Music and Lyrics by Deborah Lynn Friedman</span></p>\n<p><span><br /></span></p>\n<p><span>And the women dancing with their timbrels Followed Miriam as she sang her song Sing a song to the One whom we've exalted. Miriam and the women danced and danced the whole night long.</span></p>\n<p><span><br /></span></p>\n<p><span>And Miriam was a weaver of unique variety. The tapestry she wove was one which sang our history. With every thread and every strand she crafted her delight. A woman touched with spirit, she dances toward the light.</span></p>\n<p><span><br /></span></p>\n<p><span>And the women dancing with their timbrels Followed Miriam as she sang her song Sing a song to the One whom we've exalted. Miriam and the women danced and danced the whole night long.</span></p>\n<p><span><br /></span></p>\n<p><span>As Miriam stood upon the shores and gazed across the sea, The wonder of this miracle she soon came to believe. Whoever thought the sea would part with an outstretched hand, And we would pass to freedom, and march to the promised land.</span></p>\n\n<p><span>And the women dancing with their timbrels Followed Miriam as she sang her song Sing a song to the One whom we've exalted. Miriam and the women danced and danced the whole night long.</span></p>\n<p><span><br /></span></p>\n<p><span>And Miriam the Prophet took her timbrel in her hand, And all the women followed her just as she had planned. And Miriam raised her voice with song. She sang with praise and might, We've just lived through a miracle, we're going to dance tonight.</span></p>\n<p><span><br /></span></p>\n<p><span>And the women dancing with their timbrels Followed Miriam as she sang her song Sing a song to the One whom we've exalted. Miriam and the women danced and danced the whole night long.</span></p>\n<p><span> </span></p>",
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"handle": "eight-days-year",
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"covertext": "We sit at the Seder table On the first two nights. We talk about the Hebrews and Egyptians And their awful fights. E...",
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"body": "<p>We sit at the Seder table <br /> On the first two nights. <br /> We talk about the Hebrews and Egyptians <br /> And their awful fights. <br /> Egyptians lost, Hebrews won <br /> Egyptians lost, Hebrews won. <br /> That's why we celebrate Pesach <br /> Eight days a year. <br /> Eight days a year <br /> We cannot eat Hametz. <br /> Eight days a year <br /> We talk about Moses and other greats! <br /> We look for the afikomen <br /> In every single place. <br /> When the children find it, <br /> We love to see their face. <br /> Find it, win a prize <br /> Find it, win a prize. <br /> So we can continue the Seder <br /> Eight days a year! <br /> <br /> </p>",
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"handle": "moses-guy-well-follow",
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"covertext": "(By Lia Lehrer and Julia Latash, \"Lucy in the Sky with Diamonds\") Picture yourself in a desert in Sinai With sand in...",
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"body": "<p>(By Lia Lehrer and Julia Latash, \"Lucy in the Sky with Diamonds\") <br />\nPicture yourself in a desert in Sinai <br />\nWith sand in your shoes, and sun in your eyes <br />\nSomebody calls you, you answer quite slowly, <br />\nA man who's incredibly wise. <br />\nVery tall mountains of yellow and brown <br />\nTowering over your head <br />\nLook for the man with G-d's light in his eyes <br />\nand he's gone. <br />\n Moses is the guy we'll follow <br />\n Moses is the guy we'll follow <br />\n Moses is the guy we'll follow <br />\n Ahhhhhhhhh <br />\nFollow him down to a camp by a mountain <br />\nWhere thousands of people eat G-d's manna pies. <br />\nEveryone smiles as he walks up the mountain <br />\nThat stands so incredibly high. <br />\nHigher and higher he begins to climb <br />\nWaiting to get our laws <br />\nClimbing us high with his head in the clouds <br />\nand he's gone. <br />\n Moses is the guy we'll follow <br />\n Moses is the guy we'll follow <br />\n Moses is the guy we'll follow <br />\n Ahhhhhhhhh <br />\nPicture yourself waiting down by the mountain <br />\nWaiting and waiting, he finally arrives. <br />\nSuddenly he's there holding our Commandments <br />\nThe man who's incredibly wise. <br />\n Moses is the guy we'll follow <br />\n Moses is the guy we'll follow <br />\n Moses is the guy we'll follow <br />\n Ahhhhhhhhh <br />\nWhere thousands of people eat</p>",
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"handle": "fifteen-ways-you-know-pesach-coming-jerusalum",
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"covertext": "By Judy Lash Balint 1. No alarm clock needed here-instead we have the clanging of the garbage trucks as they roll throug...",
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"body": "<p>By Judy Lash Balint 1. No alarm clock needed here-instead we have the clanging of the garbage trucks as they roll through the neighborhood every morning during the 2 weeks before Pesah to accomodate all the refuse from the furious Cleaning going on in every household. The day before the seder they make their rounds at least twice during the day. 2. Street scenes change every day according to what's halachically necessary: For the week before the holiday, yeshiva students wielding blow torches and tending huge vats of boiling water are stationed every few blocks and in the courtyard of every mikveh. The lines to toyvel(dunk) cutlery, kiddush cups and the like, start to grow every day, and, at the last minute, blow torches are at the ready to cleanse oven racks and stove tops of every last gram of hametz. 3. The day before the seder, the yeshiva students are replaced by families using empty lots to burn the remainders of their hametz gleaned from the previous night's meticulous search. Street corner flower vendors do great business too. 4. Most flower shops stay open all night for the two days before Pesah, working feverishly to complete the orders for delivery to grace Seder tables. 5. Meah Shearim and Geula merchants generally run out of heavy plastic early in the week before Pesah. In a panic, I make an early morning run to the Mahaneh Yehuda market to successfully snap up a few meters of the handy material. 6. No holiday here is complete without a strike or two. Last year, the doctors came to agreement to end their month long walkout just hours before the start of Pesah and gas suppliers at Ben Gurion airport decided to use the opportunity to cause havoc to the plans of 200,000 Israelis who travel abroad for the holiday. A wildcat strike caused delays in arrivals and departures at the airport too. 7. Good luck if you haven't scheduled an appointment for a pre-Pesah/Omer haircut. You can't get in the door at most barber and beauty shops. 8. Mailboxes are full of Pesah appeals from the myriad of organizations helping the poor celebrate Pesah. Newspapers are replete with articles about selfless Israelis who volunteer by the hundreds in the weeks before the holiday to collect, package and distribute Pesah supplies to the needy. 9. The biggest food challenge to those of us ashkenazic, non-kitniyot (legume) eaters is finding cookies etc. made without kitniyot. But most years, many restaurants in the city stayed open offering special Pesah menus-most without kitniyot, to accommodate the largely Ashkenazic tourist population that used to be their bread and butter (matzo & butter?) This year, with the dearth of tourists, we may end up spending most meals at home. 10. Since most of the country is on vacation for the entire week of Pesah, all kinds of entertainment and trips are on offer, despite the jihad being waged against us. Ads appear for everything from the annual Carlebach festival to a \"Tour de Pesah\" bicycle extravaganza at the Bloomfield Science Museum. There's Jewish Film Week at the Jerusalem Cinematheque and Tel Aviv weighs in with Drag Festival 2001. 11. Pesah with its theme of freedom and exodus always evokes news stories about recent olim. Last year's focus was the Jewish community of Cuba. Hundreds of Cuban Jews and their non-Jewish relatives arrived in Israel during the year to fill up absorption centers in Ashkelon and Beersheva. 12. This just in: According to Israel's Brandman Research Institute study, 43 million people hours will be spent nationwide in Israel's cleaning preparations for Passover this year. How does that break down? Of those cleaning hours, 29 million are done by women and 11 million by men. Persons paid to clean do the remaining 3 million hours at a cost of NIS 64 million ($15.6 million). 13. On erev Pesah, dozens of members of various movements intent on preserving our connection to the Temple, re-enact the ritual Pesah sacrifice on Jerusalem's Givat Hananya. The hill is located in the neighborhood of Abu Tor and is named for the High Priest Hananya of the Second Temple period. Participants emphasize that their slaughter and roasting of a young goat is a preface to making the sacrifice, since they are wary of creating the impression that they are renewing the sacrificial act outside the Temple Mount. 14. Israel's two chief rabbis sell the nation's hametz to an Arab resident of Abu Ghosh. Estimated worth: 150 million shekel. 15. In the Galut (Diaspora), Pesah is observed...in Israel it's celebrated.</p>",
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"handle": "matzah-shmurah",
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"covertext": "(By the Bohnen family, “That’s Amore,”) It is round and it’s dull And has no taste at all-- Matzah Shmurah! It is gu...",
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"body": "<p>(By the Bohnen family, “That’s Amore,”) </p>\n<p>It is round and it’s dull <br /> And has no taste at all-- <br /> Matzah Shmurah! <br /> It is guarded while stored <br /> And it tastes like cardboard-- <br /> Matzah Shmurah! <br /> It is watched <br /> From the day it’s sown <br /> Water’s not allowed <br /> Or it’s thrown out the door-a! <br /> It’s commanded by God <br /> And it comes from Chabad-- <br /> Matzah Shmurah! <br /> </p>",
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"handle": "passover-sages-be-wairy-its-time",
"title": "Passover Sages, Be Wairy, It's time",
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"covertext": "(By the Bohnen family, “Scarborough Fair”) Are you going to Seder tonight? Parsley, egg, haroset, and chrain Remind us o...",
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"body": "<p>(By the Bohnen family, “Scarborough Fair”) Are you going to Seder tonight? Parsley, egg, haroset, and chrain Remind us of the Jews’ bitter plight -- Moses freed them from Pharaoh’s chain. Tell them to meet me at the Red Sea, Parsley, egg, haroset, and chrain, The sea will part and help them to flee, Pharaoh’s soldiers all will be slain. Use these symbols year after year: Parsley, egg, haroset, and chrain, The Pesach story we all must hear, The memory of freedom will always remain. </p>",
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"handle": "hello-mudda-hello-fadda",
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"covertext": "(“Hello Mudda, Hello Fadda”) Hello Mudda, Hello Fadda, Here we are with the Haggadah. All the family and their spouses,...",
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"body": "<p>(“Hello Mudda, Hello Fadda”)</p>\n<p>Hello Mudda, Hello Fadda, Here we are with the Haggadah.</p>\n<p>All the family and their spouses, Have come to eat matzoh at our houses.</p>\n<p>It is Pesach and we join hands, Now that Jews are in the Promised Land,</p>\n<p>God told Moses, to leave Egypt,</p>\n<p>And now we are here together to rejoice it. The Haggadah has been read,</p>\n<p>Oh Mudda, Fadda, Now can we be fed?</p>\n<p>Oh Mudda, Fadda. The Seder is almost complete.</p>\n<p>And now I want more wine and food…. I WANT TO EAT!!</p>\n<p>Bring gefilte fish and the matzoh, And please hurry – please don’t potchka.</p>\n<p>We are hungry – it is later,</p>\n<p>We are happy we are together for the Seder. </p>",
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"body": "<p>The Four Parshiot and the Four Children</p>\n<p>Dr. Meir Ben-Yitzhak, Bar Illan School of Education</p>\n\n<p>The Sages established the formulation of the Haggadah and the rules of the Seder</p>\n<p>evening as an educational array to strengthen faith through an unparalleled family</p>\n<p>experience celebrated in Jewish homes. In the spirit of the vacations taken during this</p>\n<p>holiday, I might define the special characteristics of the Seder as the “4 X 4 Israel Trail”</p>\n<p>– four cups of wine, four questions, four sons and four (or five) expressions of</p>\n<p>Redemption. It is important to note, however, that this route does not begin on the</p>\n<p>Seder eve, nor does it end there.</p>\n\n<p>The Sages established a preparatory routine of four special Torah readings, leading up</p>\n<p>to Passover. The order of these readings points to four essential stages in building the</p>\n<p>Jewish people:</p>\n<p>1) Parashat Shekalim, symbolizing belonging and mutual responsibility as a</p>\n<p>precondition to establishing the nation.</p>\n<p>2) Parashat Zakhor, symbolizing trust in G?d defending us against outside foes who</p>\n<p>threaten our survival.</p>\n<p>3) Parashat Parah, teaching us about the need to differentiate between the ritually</p>\n<p>clean and ritually unclean in the life of the people as a precondition for a proper society.</p>\n<p>4) Parashat ha-Hodesh, symbolizing the destiny of the Jewish people – to uphold</p>\n<p>the Torah and its commandments.</p>\n\n<p>The four special Torah readings can also be viewed as a detailed didactic response to</p>\n<p>the four sons mentioned in the Haggadah:</p>\n<p>1) What does the wicked son say? “What is this worship of yours?” Yours, not his.</p>\n<p>This son does not see himself as belonging. Parashat Shekalim is the answer to the</p>\n<p>wicked son, for the half-shekel paid by every Jew completes that of his fellow. Thus,</p>\n<p>through this commandment we are taught the fundamental value of mutual responsibility</p>\n<p>and belonging to the Jewish people.</p>\n<p>2) He who does not know to ask – you begin to tell him. This son does not understand</p>\n<p>why he must belong to the Jewish people, so acquainted with grief. So how shall we</p>\n<p>begin to explain? Begin with Parashat Zakhor, which teaches us to have faith and trust</p>\n<p>in G?d, who delivers us from our enemies that have risen up against us in every</p>\n<p>generation in an effort to annihilate us, since the time of Amalek in the wilderness,</p>\n<p>through Purim, until this very day.</p>\n<p>3) What does the simple son say? “What is this?” This son does not understand the</p>\n<p>need for the commandments in the context of his life. Parashat Parah teaches Jews</p>\n<p>about an important principle: to distinguish between the ritually clean and the ritually</p>\n<p>unclean precisely when they are intermingled in the daily life of each of us, and in</p>\n<p>general to observe the commandments even if the reasons behind them are not at all</p>\n<p>clear to us, as typified by the ritual of the Red Heifer.</p>\n<p>4) What does the wise son say? “What mean the decrees, laws, and rules that the</p>\n<p>Lord our G?d has enjoined? The wise son knows to distinguish between laws and rules</p>\n<p>and takes an interest in the details of the commandments. The answer to his question</p>\n<p>is Parashat ha-Hodesh, symbolizing precise detailing of the commandments which</p>\n<p>relate to the Passover sacrifice, matzah and hametz. This son is on a level where he</p>\n<p>can accept the burden of performing the commandments without question. </p>\n\n<p>Let us pray that this “Israel Trail” lead us to a rebuilt Jerusalem, speedily in our day. </p>",
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"covertext": "(“Pass Me By”) I’ve got me four big questions preying on my mind: Questions that are old, With answers you can find…. An...",
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"body": "<p>(“Pass Me By”) I’ve got me four big questions preying on my mind: Questions that are old, With answers you can find…. And during this Seder I’ll drink four big cups of wine. Celebrating, drinking can be fascinating! Fill your glass and join the revelry, Pesach is a happy time! I’ll tell the whole darn world if you don’t happen to like it, Waste no time, thank you kindly, pass the wine. Pass the wine! Pass the wi-I-ine! If you don’t happen to like it, pass the wine. I’ve got a lively family, all of whom are good, Some I’ve got by marriage, some I got by blood, And ev-er-y year we gather, Seder-praying time, Laughing, smiling, mounds and mounds of nachas piling. Let’s hope we all meet again next year, Breaking matzah with good cheer! I’ll tell the whole darn world if you don’t happen to like it, Waste no time, thank kindly, pass the wine. Pass the wine! Pass the wi-i-ine! If you don’t happen to like it, pass the wine. </p>",
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"handle": "selections-haggadah-lyom-zekhuyot-shel-adam-human-rights-haggadah",
"title": "Selections from the Haggadah L'Yom Zekhuyot Shel Adam: A Human Rights Haggadah",
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"covertext": "By Sheila Peltz Weinberg and Margaret Holub http://www.ritualwell.org/holidays/passover/themeseders/primaryobject.2007-1...",
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"body": "<p>By Sheila Peltz Weinberg and Margaret Holub http://www.ritualwell.org/holidays/passover/themeseders/primaryobject.2007-11-30.5366299169</p>\n<p>From the Authors: At the June 2006 board meeting of Rabbis for Human Rights-North America, we both expressed an interest in creating liturgical forms that could be used in the Jewish world and beyond to help people think about human rights issues in general and the specific issue of torture....The idea of a Seder popped into our minds simultaneously. It is such a magnificent educational and ritual form. Why not use the Universal Declaration of Human Rights as the central study text? The early rabbis realized that education must work on the senses and the heart as well as the intellect. We could also incorporate some of the sensual ritual moments developed by the rabbis to instill a deeper awareness of human freedom through retelling the story of the exodus from Egypt</p>\n<p>KARPAS / SALTWATER</p>\n<p>After the reading and eating of Karpas, one person reads aloud:</p>\n<p>We are about to pass around a glass of salt water. Each of us will be asked to drink deeply from that glass. The salt water is a symbol of the tears, the wounds, and the cruelty in our world today. Our tendency might be to shrink back from this taste of suffering. We might fear that we will be overcome by the grief. It might be tempting and safer to take a tiny sip and then turn away. We therefore call upon a source of receptivity and compassion that is much greater than our limited selves. We imagine this power as able to hold more than the greatest ocean. We know that we are connected to this power. We know it is much vaster and more spacious than our isolated and alone selves. We know this power will allow us to completely taste this bitter drink as we strive to witness and address abuse and cruelty of all kinds. We aspire to a courageous heart. We drink deeply.</p>\n<p>Barukh Atah Adonai Eloheinu Melekh Ha-Olam (Nevarekh et M’kor Hayyeinu) Shehakol nihyeh bidvaro.</p>\n<p>Blessed is the Source of Life, by whose word all things are created.</p>\n<p>(Drink glass of saltwater.)</p>\n<p>MAGGID—UNIVERSAL DECLARATION OF HUMAN RIGHTS On December 10, 1948, the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights. The first ten of its 30 articles are reproduced here. For the full text, go to www.unhchr.ch/udhr/.</p>\n<p>At the Seder, you might: – Read the entire Declaration aloud, taking turns around the table. – Ask everyone to read silently and pick one article that especially resonates to read aloud.</p>\n<p>Article 1: All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.</p>\n<p>Article 2: Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.</p>\n<p>Article 3: Everyone has the right to life, liberty and security of person.</p>\n<p>Article 4: No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.</p>\n<p>Article 5: No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.</p>\n<p>Article 6: Everyone has the right to recognition everywhere as a person before the law.</p>\n<p>Article 7: All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.</p>\n<p>Article 8: Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.</p>\n<p>Article 9: No one shall be subjected to arbitrary arrest, detention or exile.</p>\n<p>Article 10: Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.</p>\n<p>MAROR Our ancestors gave us the bitter herb as a symbol of Mitzrayim/Egypt: enslavement, constriction, bitterness. Tonight we eat maror not only to remember but to taste bitterness, not only in the past but in the present, not only in our families and community but wherever the human body is assaulted, wounded, and deprived of dignity.</p>\n<p>May the Source of Life protect and sustain all who are tortured or imprisoned without recourse, all who are fleeing oppression or who suffer on account of their gender, tribe, faith, or color or the way they express their truth. May their misery end speedily, and may they be redeemed.</p>\n<p>Barukh Atah Adonai Eloheinu Melekh Ha-Olam (Nevarekh et M’kor Hayyeinu) Asher kidshanu b’mitzvotav v’tzivanu al akhilat maror.</p>\n<p>Blessed is the Source of Life who has given us the sacred mandate to taste the bitter herb. (Maror is eaten.)</p>",
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"handle": "what-yak-nhaz-acronym",
"title": "What is the \"YaK N'HaZ\" Acronym?",
"author": "Rabbi Barry Dov Lerner",
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"covertext": "By Rabbi Joshua Hammerman What is YaK N’HaZ? No, it has nothing to do with sharing a chuckle on the bima with the cantor...",
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"body": "<p>By Rabbi Joshua Hammerman What is YaK N’HaZ? No, it has nothing to do with sharing a chuckle on the bima with the cantor; but it has lots to do with the beginning of this year’s first Seder. As we see often in our prayer books and in the Haggadah (check out the Ten Plagues), the rabbis loved utilizing acrostics and mnemonics, or whatever you want to call them, as memory-aids. Since Judaism has always looked for God “in the details,” and since the Seder means “order,” ways had to be devised to assist people in memorizing the correct order of detailed procedures. When the first night of Passover this year is a Saturday night (a rare occurrence, which happened just 11 times in the 20th century), there are a number of blessings to be recited right off the bat:</p>\n<p>1) The Kiddush over wine (boray pri ha-gafen)</p>\n<p>2) The additional blessing over the festival (recited typically as part of the Kiddush)</p>\n<p>3) The Havdalah prayer, ending Shabbat, including the blessings over the fire of the Havdalah candle and the Havdalah blessing itself.</p>\n<p>4) The Shehechianu blessing, always recited at the beginning of festivals and to mark other special occasions. After much discussion, the Talmud opts for the exact order detailed above. It’s interesting to note how the lines are somewhat blurred between the ending of Shabbat and the beginning of Passover. So we have 1) wine (Yayin), 2) Kiddush, 3) candle (Ner), 4) Havdalah, and</p>\n<p>5) the seasonal blessing (Z’man). Put it all together and you have YaK N’HaZ. Now here is where it goes from simply interesting to downright fascinating. The Haggadah, more than any other document, reflects both the amazing continuity and equally remarkable diversity of Jewish expression over the ages. There are over 4,000 known versions, including a number of illuminated manuscripts from the middle ages that depict YaK N’Haz in an intriguing manner. In the 1560 Mantua Haggadah (found in the Israel Museum), the Prague Haggadah (1526), and the Rylands Spanish Haggadah (mid 14th century), among others, YaK N’HaZ is depicted in illustrations showing a hunter with a hound chasing a rabbit. Come again? This, ladies and gentlemen, is a pictorial mnemonic, an instant reminder to our European ancestors as to what the verbal mnemonic was all about. Why? Because the German phrase “Jag den Haz” closely resembles YaK N’HaZ, and “Jag den Haz” means “hunt the hare.” So when our kids start clamoring to watch the Rugrats Passover special or to sing one of those crazy newfangled Seder songs like “Haggadah Wash That Man Right Out of My Hair,” think of those hunted hares in medieval Germany. And recall that the word Haggadah means “telling,” and the essence of the Seder, is that the ancient story be retold in ways that will resonate for this generation. Your Seder will not be exactly the same as your grandparents’, or as your neighbor’s down the street. But it will be representative of this generation – yet tied intimately to ancient traditions and an equally ancient story. So if you’ll excuse me, I’ve got to go share some “Yucks with the Haz” up on the bima.</p>",
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"covertext": "By Rabbi Goldie Milgram The Torah and Pesach are road maps to the Promised Land of our dreams. How does this work? When...",
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"body": "<p>By Rabbi Goldie Milgram The Torah and Pesach are road maps to the Promised Land of our dreams. How does this work? When we choose to make a major life change from a situation that feels oppressing, after the initial elation we often notice a major glitch. Our resumes suddenly have as their most recent entry: \"experienced slave.\" It seems colossally unfair after all the stress of deciding to leave that we don't find ourselves in the promised land. Like the Israelites, we too need to be reformatted through the knowing pains and growing pains which come during the wilderness periods after major departures. (Divorces, job changes, emigrations.) This process adds valuable new experience and skills to the resume of our soul. We can recreate ourselves and attain the promised lands of our dreams. We are energized and supported to do this through our awareness of connection to The Source and nurtured and comforted by the sacred stories of our Jewish tradition, which point the way. Love and blessings for a sweet season of increased freedom for all.</p>",
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"covertext": "MAH NISHTANA A Jewish man is waiting in line to be knighted by the Queen of England. He is supposed to kneel and recite...",
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"body": "<p>MAH NISHTANA A Jewish man is waiting in line to be knighted by the Queen of England. He is supposed to kneel and recite a sentence in Latin. When it comes his turn, the Queen taps him on the shoulders with the sword -- and in the panic of excitement he forgets the Latin line. Thinking quickly, he recites the only other line he knows in a foreign language, which he remembers from the Passover Seder: \"Mah nishtana ha-lailah ha-zeh mi-kol ha-leilot.\" The puzzled Queen turns to her advisor and asks, \"Why is this knight different from all other knights?\" A FISH STORY As Moses and the children of Israel were crossing the Red Sea, the children of Israel began to complain to Moses of how thirsty they were after walking so far. Unfortunately, they were unable to drink from the walls of water on either side of them, as they were made of salt water. A fish from that wall of water told Moses that he and his family could help the people with their drinking water problem. Through the fishes gills they could remove the salt from the water and force it out of their mouths like a fresh water fountain for the Israelites to drink from as they walked by. Moses accepted this kindly fish's offer. But before the fish and his family began to help, the fish had a demand. That they and their descendents would always be present at the seder meal that would be established to commemorate the Exodus. Moses agreed to this, and when he did, he gave them their name which remains how they are known to this day, for he said to them, \"Go filter, fish!!\" GREEN EGGS AND . . . . The National Education Association is celebrating \"Read Across America\" by encouraging adults to read to children. Of course, Green Eggs and Ham is one of the most popular Dr. Seuss books. And, there's the dilemma. How can Jewish kids celebrate with green Eggs and HAM? So, in honor of (and with apologies to the estate of Dr. Seuss) here's a new ending for the story: Will you never see? They are not KOSHER, So let me be! I will not eat green eggs and ham. I will not eat them, Sam-I-am But I'll eat green eggs with a biscuit! Or I will try them with some brisket. I'll eat green eggs in a box. If you serve them with some ! lox. And those green eggs are worth a try Scrambled up in matzo brie! And in a boat upon the river, I'll eat green eggs with chopped liver! So if you're a Jewish Dr. Seuss fan, But troubled by green eggs and ham, Let your friends in on the scoop: Green eggs taste best with chicken soup! BEN & JERRY'S ICE CREAM IS NOW AVAILABLE IN ISRAEL: In the following flavors Wailing Walnut Moishmellow Mazel Toffee Chazalnut Oy Ge-malt Mi Ka-mocha. Soda & Gamorra Bernard Malamint Berry Pr'i Hagafen Choc-Eilat Chip and finally (drum roll, please).........Simchas T'oreo. It should also be noted that all these flavors come in a Cohen. http://funehumor.com/fun_doc6/fun_0621.shtml TEN WAYS TO TELL YOU'VE TOO MANY PEOPLE AT YOUR SEDER 10. You can't find anywhere out of sight to hide the afikomen. 9. To recline while drinking the wine, you all have lean in unison. 8. You have to sketch your living/dining room on graph paper. 7. You have to use a microscope to divvy up the knaidlach. 6. When you rotate the verses of \"Echad Mi Yodea?\", someone ends up singing \"Who knows 39? I know 39.\" 5. You start looking at ads for closed circuit TV and auxiliary speakers. 4. While waiting for everyone to wash their hands the second time, the matza rises. 3. Even the kids complain that they don't have enough maror. 2. When you recite the names of the ten plagues, the locusts really ring a bell. 1. When Elijah shows up, and you have to give him his wine \"to go. IF YOU KNEW WHAT I HAVE A little old lady gets onto a crowded bus and stands in front of a seated young girl. Holding her hand to her chest, she says to the girl, \"If you knew what I have, you would give me your seat.\" The girl gets up and gives up her the seat to the old lady. It is hot. The girl then takes out a fan and starts fanning herself. The woman looks up and says, \"If you knew what I have, you would give me that fan.\" The girl gives her the fan, too. Fifteen minutes later the woman gets up and says to the bus driver, \"Stop, I want to get off here.\" The bus driver tells her he has to drop her at the next corner, not in the middle of the block. With her hand across her chest, she tells the driver, \"If you knew what I have, you would let me off the bus right here.\" The bus driver pulls over and opens the door to let her out. As she's walking out of the bus, he asks, \"Madam, what is it you have?\" The old woman looks at him and nonchalantly replies, \"Chutzpah.\" PASSOVER STORY A Jewish man took his Passover lunch to eat outside in the park He sat down on a bench and began eating. A little while later a blind man came by and sat down next to him. Feeling neighborly, the Jewish man passed a sheet of matzoh to the blind man. The blind man ran his fingers over the matzoh for a few minutes, looked puzzled, and finally exclaimed, \"Who wrote this crap?\" http://www.haruth.com/jhumor/Jhumor19.html LAMB FOR PESAH? It’s hard to make generalizations about Sephardim cause of the various minhagim of different edot. However, in Ashkelon numerous families from Sephardic backgrounds living in private homes near the kehilla would buy a lamb by the end of the winter, fatten her up for Pesah keeping her in the front yard or back yard, and have the shohet come the week of the hag to the house. We had one child whose mother swore that the because of the neighbor’s lamb her son’s first word was “mehhhhhh”. Others simply bought lamb meat for cooking at the supermarket. TEN QUICK CHEESY WAYS TO ENHANCE YOUR SEDER 10. Two Words: Plague Charades 9. Preface every paragraph by saying \"DID YOU KNOW...\" 8. Go around the table mentioning which of the 4 sons you'd like to date 7. Sing Dayenu to the tune of Labamba (Di, Di, Di, Di Di Aynu!) 6. To get kids really asking questions, cancel Seder... in favor of Séance 5. Come up with alternative uses for \"Shank Bone\" 4. Promise $1000 to the first kid who finds Moshe's name in the Haggadah twice 3. Ask, \"If you were an Egyptian stranded on an island, and you could only have one plague for the rest of your life which one would it be?\" 2. Haggadah \"Taboo\" (taboo words: Slaves, Free, Plague, Outstretched) 1. Spontaneous Seder Table Wave </p>",
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"covertext": "By Laura Vidmar and Rabbi Goldie Milgram Allow your eyes to close. Inhale and exhale. Listen to the sound of your breath...",
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"body": "<p>By Laura Vidmar and Rabbi Goldie Milgram Allow your eyes to close. Inhale and exhale. Listen to the sound of your breath. Do you not hear the distant sound of an ancient sea? Listen to your breath from that part of your heart that remembers being there at the time of the Exodus from Mitzrayim. Inhale and exhale and hear the moving of the waters echoing in your innermost ear as you inhale and exhale. Keeping your eyes closed, look up as if you were looking at the top of the pillar of cloud that is guiding us out of Egypt. Observe the form and color of the cloud and feel the hope and promise that this pillar of cloud represents. Feel its pull on your soul drawing you toward freedom. Now allow your eyes to slowly slide down the length of the cloud, down and down, until your eyes reach the horizon. Notice the mass of people moving with you. Feel yourself moving toward the Sea in that ocean of Israelites. Are you leading children by the hand? Or are you a child yourself, moving quickly to keep up with the big people. Wondering that there is no work to be done today. No bricks to be made, no taskmasters with whips. Listen! In the distance you can hear the dim clatter of spears and shields, horses’ hooves and the rumble of chariot wheels. The whinny of a horse, a muffled command barked by one of the charioteers or Egyptian Captains. The rumbling of the chariots. Pharaoh’s great army is coming behind us. We are approaching the sea. Inhale the tangy salty, watery smell of the sea. Feel the sand sift through your toes in your sandals. Listen! Perhaps you can hear the bleating of sheep. And the children saying “Mommy, Daddy, where are we going?” “What will happen to us?” The familiar, the known, is behind. The sea lies ahead, and the wheels of Pharaoh’s chariots are rumbling - coming closer. The wind is picking up. A strong wind from the East. A persistent, steady, seemingly purposeful wind. A wind that could change everything. Your hair is flying and there are white caps on the sea. And then - Look!! Moshe is holding out his hands - - MY God - the sea is beginning to split. It is a miracle! The sea has parted and there is a path on dry land before us. There is a huge, quivering wall of water on the left and a wall of water on the right. What is in your heart at this moment? Will you rush into the sea with a trusting heart, running toward freedom, praising God ...OR.... do you hang back - afraid of the unknown, afraid the walls of water will close and drown you - afraid of being caught - afraid of change. (Pause) This is not an illusion. Both choosing and being propelled by the crowd. Almost numb with fear, curiosity, hope, and awe you are moving forward into the sea. Even the children and animals fall eerily silent as you walk between the towering walls of water. You can see the intense blue green of the sea on either side. Perhaps a dolphin cavorts along side you in the wall of water. What do you see in the wall of water? Light filters through the waters and casts dancing blue shadows on everyone. Now we’re half-way across. The wall of water on the left and right stretch as far as you can see in front and as far as you can see behind. Incredible ! We are walking on dry land in the midst of the sea. What an exhilarating moment - she-he-khe-yanu, to be alive at this time to experience this . Even if we drown or Pharaoh’s army overtakes us - dayenu. This would have been enough. The chariots sound different now - their wheels scraping and groaning against the sea floor. You are beginning to hear the suggestion of a melody (pause...if you happen to have an instrument begin playing a version of mikha mokha off-key and grating...) beckoning in the distance as you move toward the opposite shore. Could it be animals? No, voices? Singing? Despite exhaustion, growing elation lightens our footsteps. (Modulate...move onto key if using instrument, or else humming could work) Your heartbeat quickens. The pace of everyone increases, surges.....soon you are running, flying.......... eager to reach the opposite side. A woman is singing.......you join her.....(burst into full melody with instrument, do not break the sacred trance....allow everyone to experience the fullness of their vision.) (After a while ask people to notice their breath, to place their vision into their sacred memory chest and return to active awareness.) [How does this work and why? Guided visualization actually is reported not to work with about 10% of people, some of us are simply hard wired for different forms of spirituality. I mention this so those who have this difference won't wear themselves out trying. For those who can benefit from guided visualization it is a very powerful spiritual tool. Several major medical research centers have discovered that it can even be a tool for active healing (called psycho-neuro-immunology), although this meditation is primarily designed for shifting consciousness. Be sure to read slowly, with feeling and honor all the pauses fully, they are very important elements...like rests between the notes of a score.] Copyright 2003 Rabbi Goldie Milgram</p>",
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"covertext": "By Leonard Fein Reprinted from The Family Participation Haggadah: A Different Nightby Noam Zion and David Dishon Each cu...",
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"body": "<p>By Leonard Fein</p>\n<p>Reprinted from The Family Participation Haggadah: A Different Nightby Noam Zion and David Dishon</p>\n<p><span>Each cup we raise this night is an act of memory and of reverence. The story we tell, this year as every year, is not yet done. It begins with them, then; it continues with us, now. We remember not out of curiosity or nostalgia, but because it is our turn to add to the story. Our challenge this year, as every year, is to feel the Exodus, to open the gates of time and become one with those who crossed the Red Sea from slavery to freedom. Our challenge this year, as every year, is to know the Exodus, to behold all those in every land who have yet to make the crossing. Our challenge this day, as every day, is to reach out our hands to them and help them cross to freedomland. We know some things that others do not always know - how arduous the struggle, how very deep the waters to be crossed and how treacherous their tides, how filled with irony and contradiction and suffering the crossing and then the wandering. We know such things because we ourselves wandered in the desert for forty years. Have not these forty years been followed by 32 centuries of struggle and of quest? Heirs to those who struggled and quested, we are old-timers at disappointment, veterans at sorrow, but always, always, prisoners of hope. The hope is the anthem of our people (Hatikvah), and the way of our people. For all the reversals and all the stumbling blocks, for all the blood and all the hurt, hope still dances within us. That is who we are, and that is what this Seder is about. For the slaves do become free, and the tyrants are destroyed. Once, it was by miracles; today, it is by defiance and devotion.</span></p>",
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"covertext": "By Marjorie Ingall, The East Village Mamele My childhood Sedarim involved a slight disconnect. Perhaps yours did, too. H...",
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"body": "<p>By Marjorie Ingall, The East Village Mamele My childhood Sedarim involved a slight disconnect. Perhaps yours did, too. Here we were, a big tableful of upper middle class white folks, reclining on pillows around a beautifully set dining room table, discussing our history as slaves... while Mrs. Dyer, our cleaning lady, bustled about in the kitchen, ladling out the matzoh ball soup and scrubbing the haroset-smeared dishes. A lot of us employ minority women in our homes — not just as Seder helpers, but as house-cleaners, nannies and elder care providers. Many of these helpers are immigrants, just as our people once were. These women come from the Caribbean, Asia and Latin America rather than Russia and Germany, but they want the same American Dream our grandparents did. Our great-bubbes and -zeydes often began their lives as Americans working in low-wage jobs too. And unfortunately, like our ancestors who sweated in places like the Triangle Shirtwaist Factory, these immigrants have very little protection from exploitation. Domestic workers are exempt from protection under most labor laws. Most of us want to treat our employees humanely, but unfortunately, that’s not universally so. Every few months a story breaks about someone holding an immigrant woman as a virtual slave, paying less than minimum wage, forcing her to work horrid hours. Two years ago, a Long Island couple held two Indonesian women as prisoners in their home, beating them, slashing them with knives, working them day and night, making them sleep in closets and never allowing them outside except to take out the garbage. And for every Grand Guignol horror story like that one, there are thousands of small-scale tales of dehumanizing, un-mensch-like employer behavior. Yes, even among Jews. That’s why Jews for Racial and Economic Justice campaigns for fairness toward domestic workers. Its program, Shalom Bayit, or “peace in the house”, is based on the notion that justice begins at home. As Jews, people who’ve historically been active in the union movement, vocal about the need for fair and safe workplaces, fierce in our pursuit of justice on behalf of oppressed people in America and throughout the world, we need to look into our own kitchens and living rooms to make sure we’re being good employers. I’ve heard too many stories of people (yes, tribe members!) trying to underpay nannies, letting them go with little notice and no severance, expecting them to be on constant call. That’s why I think it’s cool that JFREJ, in partnership with Domestic Workers United, an association of immigrant women in the home-care labor force, helped pressure the City Council to pass New York’s first legislation to protect domestic workers’ rights. Now they’re aiming to pass a Domestic Workers’ Bill of Rights in the New York State Senate. These rights would include wages of no less than $12 an hour ($14 in 2010); at least one day off per week; up to 12 weeks of family and medical leave; paid sick-days, vacations and holidays; advance notice of termination, and severance in accordance with number of years worked. The bill seems realistic in its scope — it doesn’t address the immigration status of domestic workers, and doesn’t require anything massively financially untenable. It seems particularly appropriate to take a hard look at our own domestic-helper-related practices when Passover rolls around. After all, this holiday wouldn’t have happened without the efforts of Shifra and Puah — two midwives, the contemporary equivalent of domestic workers — who saved Jewish male newborns. And then we have Miriam, and Pharaoh’s daughter, who had their own big roles to play in the story of Jewish liberation from slavery. So JFREJ has produced a Haggadah supplement that draws parallels between our people’s experiences in Egypt and domestic workers’ current struggles. (There’s currently a link to it from JFREJ’s home page at jfrej.org.) The supplement includes a question from a kindergartner: “What does it mean to be a slave? Is it like being the cleaning lady who doesn’t speak English?” Often, when our kids say innocent things that feel racially insensitive to us, our instinct is to hush them immediately, to brush their comments away and to bobble the teachable moment. If a kindergartner at a Seder only interacts regularly with one person of color, the one who mops his family’s floors and doesn’t speak his language, it’s no wonder he’s jumped to certain conclusions. But educating him doesn’t mean hastening to stammer, “Consuela isn’t a slave! Ha ha! Someone fill the fourth cup, fast!” You owe it to the kid and to the planet to provide a diverse picture of our country. We now have a bi-racial president from a multiracial and multicultural family. Being insular doesn’t play anymore. The issue of treating people of color respectfully as well as with economic fairness is the subject of a whole other column. But I can’t tell you how many clueless, if well-meaning, comments I’ve heard about the fundamental suited-ness of entire ethnic groups as sitters. “I’d only hire a Filipino nanny!” one acquaintance of mine gushed. (Note: People who say things like this never know they mean “Filipina.”) “They’re so caring,” my acquaintance continued. “That’s why there are so many Filipino nurses.” I’ve also heard, more than once, “Jamaicans are good nannies for boys, because they’re the best disciplinarians and they play very physically.” And “Tibetans are the gentlest by nature. They’re Buddhist so they’re very loving.” (Tibetan nannies, in certain NYC communities, are huge status symbols. They make you look gloriously enlightened. They’re like human prayer beads, or a red string bracelet with legs! And I’m told you can pay them less than you do other ethnic groups — huge bonus!) Guess what, parents? Humans are individuals. No group is “by nature” anything. Hey, stop counting your gold coins and controlling the media and listen to me. Hiring someone to take care of your children is perhaps the most important decision you make as a working parent. This person cuddles, feeds, changes and disciplines the people you love most in the universe. How can you nickel-and-dime someone who has such a vital role in your family’s functioning? How can you view a caregiver as an ethnic signifier with given personality traits, instead of as a human being? The people who take care of our children are real heroes today, and in the Passover story. Write to Marjorie at [email protected].</p>",
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"covertext": "By David Arnow Slavery in Our Time: A fifth question: Why is this night no different from all other nights? From the 200...",
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"body": "<p>By David Arnow Slavery in Our Time: A fifth question: Why is this night no different from all other nights? From the 2002 New Israel Fund Haggadah supplement, \"From Darkness to Light\" When you've finished reading the Four Questions at your Seder, ask a participant to read the Biblical verses that follow, the Fifth Question, and the vignette about slavery as practiced in Pakistan. Then either summarize or lead a short discussion on the information that follows. (Much of this has been taken from Kevin Bales' Disposable People: New Slavery in the Global Economy, © 1999 The Regents of the University of California.) Copy and distribute the section called \"Four Things You Can Do to Help End Slavery.\" Urge your guests to get involved with the issue! We were slaves to Pharaoh in Egypt ... The Egyptians ruthlessly compelled the Israelites to toil with rigor ... Ruthlessly, they made life bitter for them with harsh labor at mortar and bricks... (Deuteronomy 6:21 and Exodus 1:13-14). A Fifth Question Why is this night no different from all other nights? Because on this night millions of human beings around the world still remain enslaved, just as they do on all other nights. As we celebrate our freedom tonight, we remember those who remain enslaved. Brick Making in Pakistan: A Vignette Since the 1960s, an estimated 750,000 landless Muslim peasants have hand molded hundreds of millions of mud bricks each year in Pakistan. The bricks are fired in some 7,000 vast but primitive kilns spread throughout the country. With no other hope for sustenance, desperate families drift to kilns where they borrow money to buy food and tools from the owners. On a good day, a family will mold about fourteen hundred bricks for which they are paid two dollars. But their debts keep growing because kiln owners undercount the number of bricks produced, inflate the debt, and charge exorbitant prices for food and clothing. Impoverished families, including young children, work as a unit. Without putting their children to work, these families would sink even deeper in debt. Even so, most families incur debts they will never earn enough to repay. If kiln owners suspect that a family may be planning to run away, they take a child to another location as a hostage. According to one former kiln owner, \"to intimidate brick makers, the owner just comes along and smashes all the freshly made raw bricks, a whole day's work, for no reason. If a young worker lifts his head or causes trouble, they will put his leg in the kiln oven for a second to burn it. This is common and brick makers are forced to watch.\" When a parent dies, the children inherit their mother's or father's debts, assuring another generation of bonded brick makers. Now either briefly summarize the information that follows or describe the three current forms of slavery and lead a discussion asking participants to define slavery, estimate how many slaves there are in the world today, what factors allow slavery to persist, etc. Current Forms of Slavery •Slavery--a definition: the total control of one person by another for the purpose of economic exploitation. Slaves are controlled by violence and denied all of their personal freedom in order to make money or provide labor for someone else. •Chattel slavery: closest to slavery as practiced during the transatlantic slave trade. A person is captured, born or sold into permanent servitude. Ownership is often asserted. Represents a small percentage of slaves, practiced in northern and western Africa and some Arab countries. • Debt bondage: the most common form of slavery. A person pledges him- or herself against a loan of money, but the length and nature of the service are not defined and the labor does not reduce the original debt. Ownership is not normally asserted, but there is complete physical control over the bonded laborer. Most common in India and Pakistan. •Contract slavery: the most rapidly growing form of slavery. Contracts are offered that guarantee employment, perhaps in a workshop or factory, but when the workers are taken to their place of work they find themselves enslaved. Most often found in Southeast Asia, Brazil, some Arab states and parts of the Indian subcontinent. How many slaves are there? According to conservative estimates, there are twenty-seven million slaves. This number is more than all the slaves shipped from Africa during the transatlantic slave trade. What kind of work do slaves do? Simple, non-technological and traditional labor. Most slaves work in agriculture, but many also work in mining, quarrying, prostitution and the manufacture of everything from charcoal and cloth to chocolate. What factors allow slavery to persist? The world's population explosion, which has produced a reservoir of poor and vulnerable people. The modernization of agriculture, which results in huge numbers of dispossessed farmers. Greed, corruption and violence created by economic change in much of the developing world, and a breakdown of the social norms that protected potential slaves. Widespread ignorance about slavery. The kind of slavery most of us learned about in school was abolished in the 19th and early 20th centuries. Many are unaware of the ways in which new forms of slavery have evolved. Powerful nations often fear that taking a strong stand against slavery will jeopardize economic or military interests deemed to be more compelling national interests. Food for thought or discussion When he accepted the Nobel Peace Prize, UN Secretary General Kofi Annan said: \"The sovereignty of states must no longer be used as a shield for gross violations of human rights.\" Do you agree? How high a priority should the United States make the protection of human rights in foreign countries? Imagine that one thousand Jews were enslaved in a foreign country. What would you do to help them? What would you expect America or Israel to do? [ Abolish: American Anti-Slavery Group - http://www.iabolish.org/passover/ ]</p>",
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"covertext": "By Rabbi Ronald H. Isaacs Passover and the Passover seder assumed a renewed importance following the destruction of the...",
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"body": "<p>By Rabbi Ronald H. Isaacs</p>\n<p>Passover and the Passover seder assumed a renewed importance following the destruction of the Second Temple in 70 CE, when the contemporaneous Jewish community's hope for redemption was felt to be foreshadowed in the story of the redemption from Egypt. Excerpted with permission from Every Person's Guide to Passover (Jason Aronson, Inc). The special home ceremony on the night of Passover, the seder (which literally means \"order\"), is based on the biblical injunction to parents to inform their children of the deliverance, or Exodus, of the Israelite slaves from Egypt. \"And you shall tell your son in that day, saying: It is because of that which God did for me when I came forth out of Egypt\" (Exodus13:8). According to the scholar Abraham Bloch, the first step leading to the creation of the home Passover seder service was taken during the period of the great Temples in Jerusalem, when the Jews who had slaughtered the paschal (Passover) offerings joined the Levites in the chanting of the Hallel (psalms of praise). The second significant step in the de velopment of the home ritual of the seder was the pro vision for the Hallel to be chanted not only at the slaughtering of the offering, but also at the family feasts when the paschal lamb was eaten (Talmud Pesachim 95a). The paschal lamb was eaten in private homes throughout the city of Jerusalem, and the chanting of the Hallelwas likely a forerunner of the seder service. (Today, the Hallel prayer remains a part of the seder service.) It is conjectured that the head of the household informally told the story of the Exodus in keeping with the biblical injunction that one should tell his children about the Exodus. Beginning with the period of the Tannaim (teachers living in the first two centuries of the common era), we begin to find Talmudic references to various phases of the seder ceremony as we know it today. Thus, for example, Rabbi Eliezer ben Tzadok discusses haroset, the nut and fruit mixture we eat at the seder (Talmud Pesachim l14a), and Rabbi Joshua ben Haninah discusses the sequence of the kiddush (blessing over the wine) and Havdalah (ceremony bidding fare well to the Sabbath) on a festival night following the Sabbath (Talmud Pesachim 103a). From page 116a of the Talmudic tractate of Pesachim, it is clear that consider able portions of the seder service were already adopted prior to the destruction of the Temple in the year 70 CE: \"They filled a second cup for him. At this stage the son questions his father. If the son is unintelligent, his father instructs him to ask, \"Why is this night different from all other nights? For on all other nights we eat leavened and unleavened bread, whereas on this night we eat only leavened bread. On all other nights we eat all kinds of herbs, but on this night bitter herbs?\" The development of the seder in the first century was guided by the specific function of the celebration--the reenactment of the historic events of the fourteenth of the month of Nisan, the night the Exodus took place. This led to the introduction of herbs, which were dipped in vinegar, or possibly red wine, and then eaten. The Talmud (Pesachim l14b) at a later period explained this practice as an incentive to children to be curious about the procedure and ask questions. Some trace the origin of the custom to the reenactment of the biblical account of the dipping of the hyssop in the blood of the Passover lamb and the smearing of the blood on the doorposts of Jewish homes. The haroset, reminder of the mortar (Talmud Pesachim l16a), also fitted in with the broad objective of the early version of the Seder meal. The questions asked by the child during the course of the seder meal have been changed over the centuries. The earliest version of these questions was preserved by the Jerusalem Talmud (Chapter 10 of Pesachim). This text contains only three questions, the first one begin ning with the Hebrew phrase \"mah nishtanah\"--why is it different?--which is used in our day as well. The Seder in the Post-Temple Era The destruction of the Temple in Jerusalem by the Romans in 70 CE brought an end to the pilgrimages to Jerusalem. This made for the discontinuance of the paschal lamb, and the chanting of the Hallel at home was no longer required. The ritual of the bitter herbs, which was linked to the eating of the paschal lamb, was also likely eliminated. There was even serious doubt whether the biblical obligation to eat unleavened bread survived the destruction of the Temple. All that definitely remained was the negative injunction to refrain from eating hametz (leavened bread and food). The duty to reevaluate the seder now fell upon Rabban Gamliel II, the first head of the academy after the destruction of the Temple. The first basic statement of the reevaluation of the Passover ceremony was given in the famous dictum of Rabban Gamliel, \"He who does not stress these rituals on Passover does not fulfill his obligations: the paschal lamb, matzah, and maror [bitter herb]\" (Talmud Pesachim l16a). The commemoration of the paschal lamb (called the \"pesach\") was to be stressed as a lesson pointing to the fact that God had passed over (\"pasach\") the homes of the Israelites in Egypt during the slaying of the first-born Egyptian children. With this addition, the pageantry of the seder was no longer confined to only a reenactment of the events of the 14th of Nisan. The plague of the death of the firstborn took place after the historic feast of the paschal lamb, and now the doors were opened for the recitation on the Seder night of wondrous events occurring both prior and subsequent to the departure of the Israelites from Egypt. Regarding the unleavened bread, Rabban Gamliel's dictum associated the symbolism of matzah with redemption rather than affliction. This added a note of hopefulness to the Passover meal. The symbolism of the maror, the bitter herbs, remained the same as in previous centuries, representing the tears of the Israelites in Egyptian slavery. The recitation of Rabban Gamliel's new interpretation was made obligatory for all Jewry, thus assuring widespread compliance. The answer of the father to the child's questions, once spontaneous, was now part of a prescribed formula. According to most scholars, the content of the pre-meal portion of the Haggadah was well established by the first third of the second century. But its final form and sequence was not yet entirely determined, as can be attested to by the fact that debates loomed in the Talmud (tractate Pesachim) regarding various texts to be included in the Haggadah. Rabban Gamliel's reinterpretation of the seder led to the practice of reclining at the seder table (Talmud Pesachim 99b), a sign of freedom because slaves ate their meal in a standing position.</p>\n<p>FOUR CUPS, FOUR SONS The obligation to drink four cups of wine on the seder night was another rabbinic provision introduced within several decades after the destruction of the temple (Talmud Pesachim 109b). The most quoted reason for the four cups of wine is that they symbolize the fourfold divine promise of liberation contained in Exodus 6:6-7 (\"I will free you from the burdens of the Egyptians, I will deliver you from their bondage, I will redeem you, I will take you as my people\"). The wine was intended to add joy and gaiety to the seder meal, and the drinking of the cups was spaced properly to produce joy but to prevent intoxication. To each cup was assigned a special place in the seder ritual: the first two cups when the story of slavery is recited, and the last two cups when the glory of freedom is related (Talmud Pesachim 108a). Another high point of the Passover seder is the section of the four sons. The narrative of the four sons is based on the Bible speaking four times of \"your sons\" inquiring about the meaning of Passover and each time poses his question in different terms. Once (Deuteronomy 6:20), he is represented as asking, \"What means these testimonies and statutes and judgments that the Lord our God has commanded us?\" Another time (Exodus 12:26), he demands brusquely, \"What means this service of yours?\" A third time (Exodus 13:14), he asks simply, \"What is this?\" And a fourth time (Exodus 13:8), the question is not even framed but merely implied. This variation, said the sages, is purposeful. In each case, the form of the question typifies the character and attitude of the inquirer, who is respectively wise, wicked, simple, and too young to ask. Each must be answered differently, in appropriate fashion.</p>\n<p>IN EVERY GENERATION Properly understood, the seder ceremony is no mere act of pious recollection, but a unique device for blending the past, present, and future into a single comprehensive and transcendental experience. The actors in the story are not merely the particular Israelites who happen to have been led out of bondage by Moses, but all the generations of Israel throughout all time. In an ideal sense, all Israel went forth out of Egypt and all Israel stood before Sinai. The conception of the seder meal as an experience rather than simply a recitation of text runs like a silver thread through the whole of Jewish tradition and finds expression on every page of the Haggadah. \"Every person in every generation,\" says a familiar passage in the Haggadah, \"must look upon himself as if he personally had come forth out of Egypt.\" The deliverance by Egypt paved the way for Mount Sinai and Israel's acceptance of its divine mission. The seder narrative relates the whole story of how the Israelites move progressively from darkness to light. Rabbi Ronald H. Isaacs is the spiritual leader of Temple Sholom in Bridgewater, New Jersey. He has served as the publications committee chair of the Rabbinical Assembly and has written more than 60 books. Reprinted with permission of the publisher. Copyright 2000 Jason Aronson, Inc.</p>",
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"covertext": "Haggadah Adapted from the Religious Action Center's Pesach: A Season for Justice Each year, through the Passover seder,...",
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"body": "<p>Haggadah Adapted from the Religious Action Center's Pesach: A Season for Justice Each year, through the Passover seder, we re-enact the experience of our people’s liberation from slavery to freedom. The Haggadah commands us that in every generation we are to experience the seder as if we ourselves went out from Egypt to freedom. The seder reminds us that while we are not literally slaves, our freedom may be affected by old attitudes, negative thoughts, overwhelming worries or out-of-sync values. “Slavery does offer a certain freedom that can be attractive: the freedom from responsibility for yourself and others, the freedom from having to establish goals, figure out how to reach them, or think beyond the moment. It takes strength and guts to walk out of a known situation, which for all its pain, is predictable. It is human nature to want to stay put within the stability of the status quo.” (Ross, “Self Liberation” in Celebrate! The Complete Jewish Holiday Handbook) But Judaism has never been satisfied with the status quo and each year, with the coming of spring and the acknowledgement of new growth and renewal, we remind ourselves and teach our children that freedom is a worthy goal. For teens who are gaining more freedoms, the holiday can teach the message that freedom also comes with responsibility. For our ancestors in Egypt, freedom meant entering into a covenantal relationship with God. It was only after we were freed that we were given the Ten Commandments, which obligated us in ways that continue to forge our relationship with the Divine. Like our ancestors in Egypt, we can escape from the things that enslave us, the things that hold us back. Once the Israelites encountered God and saw that God could bring them into freedom, “they gave up the comfort of the familiar, without concern for provisions or how they would get to or exist at their destination. They left Egypt because they believed a better life awaited them elsewhere. As Rabbi Nachman of Bratslav counseled, when you are about to leave [Egypt] ‘mitzrayim’ you should not worry about how you will manage in a new ‘place.’ Anyone who does or who stops to get everything in order for the journey will never pick himself or herself up.” (Ross) QUESTIONS TO THINK ABOUT Parents and teens often have unique struggles over the issue of freedom. Below are some questions to help you explore the issue together. * What makes a person free? * In what ways are you enslaved? * What does it mean for you as a teen when you get new freedoms? * What does it mean to you as a parent to give your teens new freedom? * What would you like to be freed from in this coming year? * How can we help each other gain new freedoms? Work together to identify those responsibilities your teenagers must undertake as they enjoy more freedoms and what your teens can do to alleviate concerns you face as you allow more freedom. SEDER PROJECTS FOR MEANING During Passover, we celebrate and thank God for delivering us from Egypt by singing Dayeinu (It would have been enough). We enumerate each step along the way, recognizing that each one was a miracle—parting the sea, providing for us in the desert, giving us Shabbat, bringing us to Mount Sinai, giving us the Torah, and more. At this time of year, while we remember our own oppression and redemption from Egypt, we often forget that Jews around the world are still oppressed whether by their governments or as a result of the economies they live in. Take some time with your family to learn about these communities. The American Jewish Joint Distribution Committee has information about Jewish communities all over the world who have yet to experience all the freedoms we have come to cherish. Learn about a few and then write a prayer to include in your seder that will teach your family and friends about this community as you pray that they may soon know the freedom that you do. POTATOES Following Operation Solomon, the Ethiopian Jews who arrived in Israel were unable to digest much substantial food. Israel’s doctors fed the new immigrants simple boiled potatoes and rice until their systems could take more food. To commemorate this at the seder, you may choose to eat small red potatoes alongside the parsley for karpas. Potatoes can serve as a reminder of the wondrous exodus in our own time from Ethiopia to Israel. ORANGE Many families and congregations have begun adding an orange to the seder plate as a way of acknowledging the role of women in Jewish life. This custom began with Susannah Heschel, who explains: In the early 1980s, the Hillel Foundation invited me to speak on a panel at Oberlin College. While on campus, I came across a Haggadah that had been written by some Oberlin students to express feminist concerns. One ritual they devised was ... a sign of solidarity with Jewish lesbians. At the next Passover, I placed an orange on our family's Seder plate. During the first part of the Seder, I asked everyone to take a segment of the orange, make the blessing over fruit, and eat it as a gesture of solidarity with Jewish lesbians and gay men, and others who are marginalized within the Jewish community (I mentioned widows in particular). ...I felt that an orange was suggestive of ... the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. In addition, each orange segment had a few seeds that had to be spit out—a gesture of spitting out, repudiating the homophobia that poisons too many Jews. ADDITIONAL SERVING OF MAROR Temple Emanu-El-Beth Sholom in Montreal created a special addition to the Passover seder to raise the profile of the issue of human trafficking. To “Remember the Enslaved of our Time” they recommend adding an extra serving of maror. After doing the blessing over the bitter herbs and eating them, and after making the “Hillel Sandwich” with bitter herbs and charoset, prepare a small piece of matzah with maror and say: In remembrance of today’s slaves, up to 4 million people trafficked each year, now, in our own time, some in our very own country, we eat this extra portion of maror. We remember women entrapped by criminals who promised them a better life abroad. We think of children sold into slavery who knot carpets or tend crops at this moment. We recall refugee men swept into captive labor. With this extra maror, we who are free share the bitterness of the lot of today’s slaves, resolving to appeal to governments, leaders, and communities to end human trafficking for all time. MIRIAM’S CUP This modern custom celebrates Miriam’s role in the deliverance from slavery and her help throughout the wandering in the wilderness. An empty cup is placed alongside Elijah’s cup. Each attendee at the seder then pours a bit of his or her water into the cup, symbolizing Miriam’s life-giving well that followed the wandering Israelites. With this new custom, we recognize that women are equally integral to the continued survival of the Jewish community. With a social action lens, we see the pouring of each person’s water as a symbol of everyone’s individual responsibility to respond to issues of social injustice, and that together we can make a positive difference. YOUR OWN SYMBOL Discuss the freedoms for which your family is especially thankful, or those for which you feel we need to fight in today’s world. Then choose an object together that will symbolize this freedom or plight.</p>",
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"covertext": "By Rabbi Goldie Milgram After asking the four questions, in some Moroccan families, the person leading the seder leaves...",
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"body": "<p>By Rabbi Goldie Milgram</p>\n<p>After asking the four questions, in some Moroccan families, the person leading the seder leaves the room and returns with the afikomen in a napkin draped over their shoulder (Tom Sawyer fashion, for Mark Twin fans) and then recounts the story of the exodus out of Egypt. This got me to thinking, if I was told overnight that I was leaving Egypt - what would I take with me? I recalled a Holocaust survivor showing me the little stack of photos she'd sewn into the leg of her pants just before she was taken prisoner......what would you take?</p>\n<p><span>1. In advance make sure there is a large napkin at each place.</span></p>\n<p><span>2. You could begin by teaching the Reb Nachman song: Kol ha olam kulo gesher tzar mo'od, v'ha eekar lo l'fakheyd klal. All of the world is a very narrow bridge and the main thing is not to fear at all.\"</span></p>\n<p>3. Tell participants to \"imagine you are being forced to leave your home immediately. Everything you can take with you must fit into your napkin. You can take two kinds of things with you. Material things and the qualities of yourself that be your best assets for this part of your journey. Take a few minutes in silence to decide what you will pack into your napkin, and when you are ready, sling it over your shoulder and stand in your place. We will go on a meditation walk exodus when everyone is ready and has their napkin filled.</p>\n<p>4. When many people are standing begin the Reb Nachman song until everyone likely to rise has done so. Now begin to walk around the room (if feasible) chanting, on a nice day you can do as some eastern Jews do and walk around the outside of the house and back in.</p>\n<p>5. Return to seats or if not walking, quiet down the chant to silence. After several minutes of silence invite people to share what they decided to take - objects and qualities.</p>\n<p>6. Breaking into a joyful version of the Reb Nachman song work out great at this point. The Torah says that those who left Egypt were an eyrev rav, a “mixed multitude.” Point out how those gathered at your table compose the \"erev rav\" - the mixed multitude of multi-talented people composing our community and people at this time in history. We are always leaving an Egypt in our lives; by its nature life is full of narrow places, which is the meaning of the root word which makes up the Hebrew term for Egypt. (Mitzrayim.....root is \"maytzar\" which means narrow place, birth canal or strait.\") Because we have each other we are strengthened in our journeys through such times. This is the importance of having a minyan in our lives. To remind us that life is like a sine wave, full of ups and downs, that nothing stays the same, that we are precious beings and together we can safely remember our Egypt-times, that we can do our best to support each other when being reformatted in the wilderness and know that achieving our desired changes will ready us for entering the promised lands of our dreams. Copyright 2002 Rabbi Goldie Milgram</p>",
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"title": "Alternative Seder Styles For a Personalized Passover: Green, Free, Female, Interfaith or Veggie",
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"covertext": "By Tamar Fox, April 1, 2008 Less-than-inspired by the traditional Passover seder? Burnt out on the same old Four Questio...",
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"body": "<p>By Tamar Fox, April 1, 2008</p>\n<p>Less-than-inspired by the traditional Passover seder? Burnt out on the same old Four Questions? Searching for soup sans chicken, or a song to replace \"Who Knows One\"? Why not shake things up with an alternative or themed seder? Here are five ideas to get you started. Try one, or mix them up.</p>\n<p>ECO-SEDER * Buy all organic foods, from local venders, when possible. * When you’re dealing with fresh veggies and kosher meat or fish you don’t have to worry about things being kosher for Passover, so you won’t spend insane amounts of money buying margarine made in Monsey or whatever. * The Jew and the Carrot has a great list of Kosher Organic wines for your four cups. * Plan on talking about freedom from oil dependency, and about the benefits of living a greener life. Remember, we were heading towards a land of milk and honey, not of formula and corn syrup. * You can list ten plagues of waste, four sons who react differently to global warming, and four questions about how we can change our individual and collective behavior in the future. * Birkenstocks optional.</p>\n<p>FREEDOM SEDER * There are still literally millions of slaves in the world. On a holiday when we celebrate our freedom as Jews, it makes sense to spend some time exploring the issue of contemporary slavery. * Head to Not For Sale to get educated on the issue, learn about abolition activism, and donate money to free slaves. * Stories of redemption told side by side, whether they involve crossing the Red Sea of using the Underground railroad, are always thought provoking, and you can brainstorm ways to get the larger community more involved in abolition advocacy and programming.</p>\n<p>INTERFAITH SEDER * If you can gather a mix of faiths at one table and talk about how each person views their personal slaveries and redemption (because remember, it’s as if you personally came out of Egypt), you’re bound to have an interesting evening. * If you want some help guiding your seder, try the one at Interfaith Family. * Ask each guest to bring a kosher for Passover interpretation of a classic dish from their community, and host a discussion about the ways that communities pigeonhole each other, and how interfaith dialogue can redeem us from self-imposed slavery. * Open the door for a Unitarian, instead of Elijah. Be sure to have grape juice on hand for those who can’t drink wine, and ask everyone to teach a song at the end.</p>\n<p>WOMEN’S SEDER * There are a number of feminist haggadahs and women’s seders available. * If you want to start your own, invite your girlfriends for a night of female bonding over good wine and Miriam’s cup. * Retell all the parts of the haggadah focusing on the female characters—the midwives, Shifra and Puah, Pharaoh’s daughter, and Miriam. * Put some Debbie Friedman on the stereo - if you use electrivity/audio on Festival * Ask your guests to each bring a short story, essay, or poem to share by or about a * Make sure to have plenty of oranges on hand for the seder plate.</p>\n<p>VEGGIE/VEGAN SEDER * There’s nothing free or fair about the lives of animals raised for food. Passover is an opportunity to reflect on our own freedom, as well as the lack of freedom other living creatures face. * Pick up some copies of Haggadah for the Liberated Lamb, which focuses on vegetarianism and animal rights. * The Jewish Vegetarian Year Cookbook includes a menu for a seder table. Better yet, the Vegetarian Pesach Cookbook features recipes specific to the holiday. * Talk about what you can sacrifice in your own lives to replace and honor the symbolic, * Replace the egg on the traditional seder plate with a flower to represent life and Spring. * Replace the shank bone on the traditional seder plate with a beet, as allowed in the Talmud. * Use this quote from Einstein as a jumping off point for discussion: \"A human being is a part of the whole, called by us the 'Universe', a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest - a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security.\"</p>",
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"handle": "song-songs",
"title": "The Song of Songs",
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"covertext": "By Eliyahu Kitov It is customary to read the Song of Songs on the first night of Passover at the end of the Seder. In th...",
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"body": "<p>By Eliyahu Kitov</p>\n<p>It is customary to read the Song of Songs on the first night of Passover at the end of the Seder. In the Diaspora, where the Seder is repeated on the second night of Passover, the reading of this book is sometimes spread over the two nights, but it is more common for the whole book to be completed on the first night. In Ashkenazic communities, the Song of Songs is read publicly on Shabbat Chol HaMoed, before the reading of the Torah. In some communities it is read from a scroll, hand written on parchment, and the reader recites two blessings: \" . . .Who has commanded us to read the Megillah\" and Shehecheyanu, but in many places it is read from a printed book without a blessing, each person reading it for himself. Not only is there a mention of Pharaoh in this book but its contents are symbolic of the four different exiles and Israel's redemption from each one. The Zohar tells us that Song of Songs embodies the entire Torah, the story of the exile in Egypt, and the redemption of Israel from there, as well as from the other oppressors, so that by reading it we are enhancing the mitzvah of recounting the story of the Exodus. Another reason for reading Song of Songs that Passover is a time of love between G-d and Israel, who entered into a covenant and became betrothed to Him through the Exodus from Egypt [see Ezekiel, 16].</p>",
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"handle": "night-guarded",
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"covertext": "By Eliyahu Kitov Within the space of a single verse, the Torah twice refers to the night of the Seder as leil shimurim,...",
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"body": "<p>By Eliyahu Kitov</p>\n<p>Within the space of a single verse, the Torah twice refers to the night of the Seder as leil shimurim, a night that is guarded: It is a night that is guarded by G-d to take them (Israel) out of Egypt, this night remains to G-d a night that is guarded throughout the generations (Exodus, 12:42). Our Sages offered a number of explanations of this phrase. A night that is guarded: a night of anticipation and waiting, for G-d guarded and anticipated this night when He would fulfill His G-d guarded promise to take them out of the land of Egypt (Rashi). A night that is guarded: a night that is specially set aside for a two-fold redemption: for G-d and for His nation. [This explanation is based on the use of the plural shimurim.] We see that throughout the period of bondage, it is as if the Divine Presence were also enslaved in Egypt. Moreover, we find that whenever Israel went into exile, the Shechinah went with them in their exile (Yalkut Shimoni, Exodus, 210). A night that is guarded: a night that is reserved for the future redemption. Why is the word shimurim repeated in this verse? Because on this night, in other times and places, G-d did great things for the righteous, just as He had done for Israel in Egypt. On this night He saved Chizkiyahu from Sennacherib and his armies; on this night He saved Chananyah, Misha'el, and Azaryah; on this night He saved Daniel from the lion's den; and on this night Elijah and Mashiach are made great (Shemot Rabbah 18). This is why the verse ends with the words: It is a night that is guarded for all Israel for all their generations. A night that is guarded: a night on which there is protection from harmful elements. For this reason we do not recite the entire Shema and the other prayers asking for G-d's protection that are usually said before going to sleep. We read only the first paragraph of Shema because on this night we enjoy special protection from G-d (Shulchan Aruch, Orach Chayim 481). The Talmud (Pesachim 109b) notes that though we are enjoined to drink four cups of wine at the Seder, and this has a potentially deleterious effect, we may do so because this is a night that is guarded. Ma'aseh Roke'ach notes that he heard of a great Sage who would never lock the doors of his house on this night. He adds that it has become customary to leave the doors open so that we may go out to greet Elijah without delay, for it is written that Israel is destined to be redeemed on the night of Passover. It is a night that has been guarded and reserved for redemption, ever since Creation. Magen Avraham, quoting Maharil, writes that while one should not bolt the doors, he may close them since a person should not rely on a miracle for protection. A night that is guarded: Ibn Ezra writes that this means a night of guarding, of wakefulness, for it is customary to refrain from sleeping so that we might occupy ourselves with praises of G-d and relate His mighty deeds when He brought us out of Egypt.</p>",
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Four More Sons- Four More Questions
Haggadah Section: -- Four Children
Ron Arad, Zachary Baumel, Tzvi Feldman, Yehuda Katz.
These are the names of four Israeli sons who cannot be at our seder table this year. Since they cannot ask their questions at our table, we must all ask four more questions for them at our seder this year.
1) Why are these sons different from all other sons?
While fighting for their people and the security of the State of Israel, these sons, soldiers in the Israel Defense Forces, were captured.
2) Why are these prisoners different from all other prisoners?
These missing soldiers have been denied the basic human rights guaranteed by international law. They have been treated as hostages rather than as prisoners of war and have been denied any form of contact with their families, or with any Israeli or international human rights organizations.
3) Why are these hostages different from all other hostages?
These sons are being held hostage years after international efforts have secured the release of all the other Western hostages who were held in Lebanon. In spite of Israel's aid in securing the release of the other Western hostages, the Israeli hostages were not included with the release of the others. The Arab governments refuse to divulge any information about the conditions under which they are being held. The pain and anxiety that their families and friends are undergoing is immeasurable.
4) Why do we raise the issue of soldiers who are Missing-In-Action at the Seder on Passover?
They are being held prisoner and not allowed their freedom. Passover, the Festival of freedom, reminds us that only those who remember enslavement can fully appreciate their freedom. Israel is still fighting for the release of their soldiers, and we must do all that we can in order to help. We must do all we can to implore our elected officials to fight for the return of these four sons. We earnestly request world leaders to seek the mortal core of humanity, to transcend political differences and in the name of the parents and families of the missing young soldiers, "FREE OUR SONS!"
RON ARAD
Born: May 5, 1958 Birthplace: Israel
Parents: Batya & Dov (Deceased) Wife: Tami
Child: Yuval (Daughter) Captured: October 16, 1986
Last Contact: October, 1987 Status: Prisoner of War
Last known to be held by Muslim Extremists
ZACHARY BAUMEL
Born: November 17, 1960 Birthplace: United States
Parents: Miriam & Yona Captured: June 11, 1982
NO CONTACT Status: Missing In Action
ZVI FELDMAN
Born: December 29, 1956 Birthplace: Israel
Parents: Penina & Avraham Captured: June 11, 1982
NO CONTACT Status: Missing In Action
YEHUDA KATZ
Born: July 18, 1959 Birthplace: Israel
Parents: Sara & Joseph Captured: June 11, 1982
NO CONTACT Status: Missing In Action
Source:
Foundation for Family Education, Inc.
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