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"body": "<p>Why is matzah so basic to the celebration of Passover? Why is Passover called <em>Chag HaMatzos</em>, \"the Holiday of Matzos\" by the Torah? ...Why has matzah come to symbolize human freedom?</p>\n\n<p>Matzah has many aspects. It is the \"bread of affliction,\" poor man's bread, eaten by slaves. It is also the bread of liberation and freedom....</p>\n\n<p>Bread is the staff of life, but matzah is the most basic bread, the simplest food made by man. Matzah involves the amalgamation of the three basic elements that define civilized man: grain, water and fire. No external element beyond flour and water is permitted to define or influence its form. If the mixture of flour and water was allowed to stand for more than 18 minutes, the process of fermentation has already begun to take place...</p>\n\n<p>The intervention of this outside force is a symbolic expression of the intrusion of outside forces on man; forces that sway people from their chosen determined path ..., compromising human independence, autonomy and choice. ...</p>\n\n<p>What is the difference between <em>chametz</em> (leaven) and matzah? Time. Nothing else. The ingredients are the same. By definition, dough made of flour and water that stands for more than 18 minutes before it is fully baked becomes <em>chametz</em> , leaven. Because matzah is bread that is not leavened, it represents exercising independent, disciplined will, uninfluenced by external forces. Matzah is the opposite of <em>chametz</em> .</p>\n\n<p>Matzos are baked quickly, in an effort to overcome the influences and limitations of time. We bake flat, crisp matzah in order to reenact the Exodus, when the Children of Israel fled Egypt in a hurry, as the Torah says: \"You shall eat matzot during seven days…bread of suffering, for you departed Egypt in great haste.\" What was the hurry?</p>\n\n<p>For the above reasons, the words \"mitzvah\" and \"matzah\" are analogous. Our Sages teach, <em>\"mitzvah she'haba'ah leyadcha al tachmitzena,</em> when a mitzvah comes your way, do not allow it to ferment\" i.e. when the opportunity to do a mitzvah arises, do it quickly. ...[We are] expected to conquer time, to live beyond time, to associate his life with God, Who is timeless and eternal. ... the present is now -- this is why it is so precious....</p>\n",
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"body": "<p>The Four Children…thinking about justice</p>\n\n\n\n<p>At Passover, we are confronted with the story of our ancestor’s pursuit of liberation from oppression. Facing this mirror of history, how do we answer our children when they ask us how to pursue justice in our time?</p>\n\n<p><strong>What does the Activist Child ask?</strong><br />\n<em>“The Torah tells me, ‘Justice shall you pursue,’ but how can I pursue justice?”</em><br />\nEmpower him always to seek pathways to advocate for the vulnerable. As the Book of Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy.”</p>\n\n<p><strong>What does the Skeptical Child ask?</strong><br />\n<em>“How can I solve problems of such enormity?”</em><br />\nEncourage her by explaining that she need not solve the problems, she must only do what she is capable of doing. As we read in Pirke Avot, “It is not your responsibility to complete the work, but neither are you free to desist from it.”</p>\n\n<p><strong>What does the Indifferent Child say?</strong><br />\n<em>“It’s not my responsibility.”</em><br />\nPersuade him that responsibility cannot be shirked. As Abraham Joshua Heschel writes, “The<br />\nopposite of good is not evil, the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”</p>\n\n<p><strong>And the Uninformed Child who does not know how to ask…</strong><br />\nPrompt her to see herself as an inheritor of our people’s legacy. As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.”</p>\n\n\n",
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"covertext": "I am always a bit amazed and awed by my own anxiety level before Passover. Because I am aware of what the Seder will dem...",
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"body": "<p>I am always a bit amazed and awed by my own anxiety level before Passover. Because I am aware of what the Seder will demand, I must will myself to take the evening of story and song seriously. The luxuries and comforts of my home, and the freedoms that are mine, beckon far more realistically than the bitter maror. We have been raised in a culture that seeks pleasure and personal satisfaction. Pesach is asking me to rebel, if only briefly, from that world. But I take to heart the command of the Haggadah: \"In every generation, each of us must reexperience personally the Exodus from Egypt.\" So here we are again, the sun is setting, the candles are being lit, the table has all the proper ritual items, and I do not know if I and those with whom I am sharing this encounter have the strength to taste the grip of slavery and feel the thrill of liberation.</p>\n\n<p><br />\nThe Seder is not simply an obligation I must fill, but an extraordinary opportunity to be moved by a memory and re-energized to believe that the work I do may help complete the liberation initiated over three millennia ago. I want my voice to be more than the faint echo of generations past. In a world filled with commonness, I am elevated to kedusha - a place of unique sacredness - through my presence at this re-enactment. Here is an event that left no trace except through the memory of people. And because of their will to nurture and nourish this story of a journey from slavery to freedom, and our commitment to accept the gift of memory, the world is many steps closer to freedom and I, a warrior of human liberation.</p>\n\n<p>Dr. David Elcott</p>\n",
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"body": "<p>What is a Miriam’s Cup?</p>\n\n<p>A Miriam’s Cup is a new ritual object that is placed on the seder table beside the Cup of Elijah. Miriam’s Cup is filled with water. It serves as a symbol of Miriam’s Well, which was the source of water for the Israelites in the desert. Putting a Miriam’s Cup on your table is a way of making your seder more inclusive.</p>\n\n<p>It is also a way of drawing attention to the importance of Miriam and the other women of the Exodus story, women who have sometimes been overlooked but about whom our tradition says, \"If it wasn’t for the righteousness of women of that generation we would not have been redeemed from Egypt\" (Babylonian Talmud, <a href=\"http://www.sefaria.org/Sotah.9b?lang=he-en\">Sotah 9b</a>).</p>\n\n<p>There are many legends about Miriam’s Well. It is said to have been a magical source of water that followed the Israelites for 40 years because of the merit of Miriam. The waters of this well were said to be healing and sustaining. Thus Miriam’s Cup is a symbol of all that sustains us through our own journeys, while Elijah’s Cup is a symbol of a future Messianic time.</p>\n",
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"body": "\n\n<p>The answers to the questions come from Michael Dorf, the Downtown Seder </p>\n\n<p>On this night we overcome the darkness with the light of creation, so that we can all see each other face to face as equals.</p>\n\n<p>1. Why, on this night celebrating our freedom, do we insist on the eating of the bread of slavery? </p>\n\n<p>Because on this night, more than any other night, we must remember that we can never be truly free until all people everywhere can share in our freedom. We remember that, fortunate as we may be, there are still so many people around the world who have no choice but to eat their <em>matzah</em>, because that is all they have.</p>\n\n<p>2. Why on this night celebrating our freedom, do we eat these bitter herbs? </p>\n\n<p>Because on this night, more than any other night, we must remember the past, so as to ensure that we are not trapped in the complacency of the present. On this night we reflect on the adage that those who forget the past are condemned to relive it, and remember how tenuous our own freedom is.</p>\n\n<p>3. Why do we dip the herbs twice tonight, first in salt water and then in sweet <em>charoset</em> ? </p>\n\n<p>Because on this night, more than any other night, we must recognize that there are people everywhere whose tears still drench their food. Then we dip again in the <em>charoset</em> to represent not only the mortar that our ancestors once used in Egypt, but also the mortar that we must all use to build a better world. By dipping twice we declare that it is not enough to recognize the tears of others, but that we must take real steps to build a sweeter world for them.</p>\n\n<p>4. Why on this night, when we remember the sorrows of others, do we insist on celebrating? </p>\n\n<p>Because on this night, more than on any other night, we recognize that freedom is an ongoing process and that we are here to take the first steps. And though we may not see the fruit of all our efforts, we celebrate knowing that we are laying the groundwork for future generations, descendants of Adam and of Eve, to truly celebrate a <em>Pesach</em> of freedom.</p>\n",
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"body": "\n\n<p>Had He brought us out from Egypt and not executed judgment against them, <br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He executed judgment against them and not destroyed their idols,<br />\nIt would been enough! Dayenu!</p>\n\n<p>Had He destroyed their idols and not slain their firstborn,<br />\nIt would been enough! Dayenu!</p>\n\n<p>Had He slain their first born and not given us their possessions,<br />\nIt would have been enough!, Dayenu!</p>\n\n<p>Had He given us their possessions and not divided the sea for us,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He divided the sea for us and not brought us through it dry-shod,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He brought us through it dry-shod and not drowned our oppressors in it,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He drowned our oppressors in it and not sustained us in the wilderness for forty years, <br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He sustained us in the wilderness for forty years and not fed us manna,<br />\nIt would have been enough Dayenu!</p>\n\n<p>Had He fed us manna and not given us the Sabbath,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He given us the Sabbath and not brought us to mount Sinai,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had he brought us to Mount Sinai, and not given us the Torah,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had he given us the Torah and not brought us in the land of Israel,<br />\nIt would have been enough! Dayenu!</p>\n\n<p>Had He brought us into the Land of Israel and not built the temple for us,<br />\nIt would have been enough! Dayenu!</p>\n",
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Four Questions
Haggadah Section: -- Four Questions
Source:
http://www.nickjr.com/printables/passover-four-questions.jhtml
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