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"body": "<p>The Jewish calendar has two New Years’ – Rosh Hashanah, the religious New Year, and Passover, the secular or national New Year. It is generally acknowledged that Jews attend synagogue in greatest numbers at Rosh Hashanah and Yom Kippur, but that Passover is, in fact, the most commonly celebrated Jewish holiday. The parallels and contrasts between these two periods illustrate why we have strong places in our tradition for these two holidays, and bring into focus a theme for this year’s seder.</p><p>It is no accident that these two holidays occurs at opposite ends of the solar calendar year. Rosh Hashanah occurs in the fall. The summer is behind us and we approach the coming winter with some regret. Growing season is almost over, and in olden times, we would be getting ready to gather the crops that would sustain us through the leaner months ahead. During the Days of Awe between Rosh Hashanah and Yom Kippur, it is a natural time to look back, see what we have accomplished, what we could have done better, and what we will do differently next year. Our focus is on our individual accomplishments and shortcomings, our own personal actions, and the redemption of each of us, as our names are written and sealed in the Book of Life.</p><p>Passover, on the other hand, occurs as we make our way out of winter and prepare for spring to renew the world and its abundance. We are ready to look outside again with anticipation and optimism. We are also ready to look outside ourselves and see the opportunities around us. In this time of rebirth, we celebrate the birth of the Jewish Nation. We read the story of the “Jewish Spring,” when G-d redeemed the Hebrew slaves and sent them on the path to nationhood. Our focus is on our collective transformation from peoplehood to nationhood, a transformation as inspiring and affirming as the piercing sound of the shofar at the close of Yom Kippur.</p><p>While we celebrate the High Holy Days reverently, in synagogue, Passover is celebrated joyously, at home. The High Holy Day season is solemn, as we count off the sins that we have committed, knowingly or unknowingly and thank G-d for the miracle of our existence. Why has Passover become only about two big meals? Why should we not take these eight days to consider our nation, its strengths and weaknesses and thank G-d for its existence?</p><p>Tonight we rejoice in the birth of a nation. Passover is our collective “Days of Awe.” All around us are symbols of our nation, and for eight days we can consider our place in that nation. This Seder, we celebrate and focus on our nationhood: <em>Ma am hazeh shoneh micol ha-amim? Why is this nation different from other nations?</em> </p>",
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"body": "<p>We will dedicate each of the four cups of wine to an attribute of nationhood that the Israelites acquired on their journey from peoplehood to nationhood. This first cup is dedicated to the most basic consequence of the going out from Egypt, the travel to a new homeland. Although generally accepted as a necessary attribute of nationhood, the Jews survived without their own state on repeated occasions for tens, hundreds and over a thousand years.</p><p>We are thankful and fortunate for the existence of the Jewish State in our time. But when we had no homeland, the Exodus story and the Passover Seder gave us hope that once again we would be able to stand on our nation’s soil.</p><p>David Ben Gurion, first prime minister of the State of Israel, described the importance of the memories preserved on Pesach as he argued at the United Nations for the right to a Jewish State in 1947:</p><p style=\"text-align:left;\"> <em>“Three hundred years ago a ship called the Mayflower set sail to the New World. This was a great event in the history of England. Yet I wonder if there is one Englishman who knows at what time the ship set sail? Do the English know how many people embarked on this voyage? What quality of bread did they eat? Yet more than three thousand three hundred years ago, before the Mayflower set sail, the Jews left Egypt. Every Jew in the world, even in America or Soviet Russia knows on exactly what date they left - the fifteenth of the month of Nisan; everyone knows what kind of bread the Jews ate. Even today the Jews worldwide eat matza on the 15th of Nisan. They retell the story of the Exodus and all the troubles Jews have endured since being exiled. They conclude this evening with two statements: This year, slaves. Next year, free men. This year here. Next year in Jerusalem, in Zion, in Eretz Yisrael. That is the nature of the Jews.”</em> </p>",
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"body": "<p><span>The haggadah speaks of 4 children asking about the seder<a>:</a></span></p><p><span>One child asks about the laws and all the details of halakhic observance. With this child, you can study all the laws related to Pesach and explain that they were designed to enable you to feel as someone who has personally experienced the Exodus, as taught in the Mishna: “In Every Generation, each person is obligated to see himself/herself as if he/she had personally left Mitzrayim.”</span><span>Remind this child that four times, it is repeated in Torah that you should not oppress the stranger, for strangers we were in the land of Egypt</span><span>; this is the founding theme of Judaism and this is where we should put the emphasis of our observance.</span></p><p style=\"text-align:justify;\"><span>One child asks about what all these rituals mean to you. To this child, you can say, \"what a great question! For me, one of the greatest aspects of the seder is that it has allowed me to experience liberation in many different forms. Sometimes, like Shmuel, I experience the seder as physical liberation; other times, like Rav, I experience it as</span><span> </span><span>spiritual liberation; there are times I feel we are talking about civil rights in general and other times in which I am sure we are talking particularly about the Jewish condition throughout history. Every time, though, I experience the seder teaching me to fight oppression in all of its different forms. Now, tell me: what does this all mean<strong> </strong></span><strong><span><strong>to you?\"</strong></span></strong></p><p style=\"text-align:justify;\"><span>One child is naïve and has difficulty understanding why we are observing Passover if we are not slaves any more. To this child, you can explain that evil has existed in many different forms over time and our people has been a victim of evil several times in history. But evil also exists in ourselves, and sometimes we oppress others too, sometimes consciously, other unconsciously. Mitzrayim represents all these forms of oppression and the seder tells us to learn from the times we have been oppressed to understand how difficult it is to be in such a position. Our duty, therefore, is to fight oppression in all of its forms, including when we are the perpetrators.</span></p><p style=\"text-align:justify;\"><span>One child does not know how to ask. You might start the conversation and make the story as interactive and interesting as you can to keep this child's attention. But</span><span> </span><span>keep always in mind that oppression and liberation are serious themes, and that our redemption came at the price of human lives, both ours and of our adversaries. In your effort to make the story interesting, try not to make fun of people's suffering.</span></p>",
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"body": "<p><span>Although they may initially seem redundant, the two invitations we issue in <em>Ha Lachma Anya</em> – “Let all who are hungry, enter and eat” and “Let all who are in need, come and celebrate the Passover” – in reality are not. “All who are in need” means those who are in need – but not in need of bread. Whoever is in need of bread is hungry. “All who are in need” refers to one who is alone, who has a lot of Matza and wine but no home or family. There are indeed many ways to be included among those “who are in need.” The invitation to “all who are in need” is not “to eat with us;” rather it is to spend the Pesach with us, “to celebrate with us.” It is an invitation addressed to unfortunate and lonely people. They might be millionaires; it is completely irrelevant. Whoever is in need should come and celebrate.</span></p><p> <em><span>Ha Lachma Anya</span></em> <span> is the renewal of a pledge of solidarity among the Jewish people – solidarity between individual and individual, and between the individual and the Jewish community as a whole. It is a proclamation that we are one people, and that we are ready to help one another. Pesach night is a time of sharing; if the sense of solidarity, responsibility, unity and readiness to share and to participate are not manifested and demonstrated, the whole Seder becomes meaningless.</span></p><p style=\"text-align:right;\"><span>-<span> </span></span><span>Rabbi Joseph B. Solveitchik</span></p>",
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"body": "<p><span>Had You taken us out of slavery, but not torn the Sea apart for us, it would have been enough for us!</span><span> </span></p><p><span>Had You brought us through it dry, but not sunk our oppressors in its midst, it would have been enough for us!</span><span> </span></p><p><span>Had You sunk our oppressors in its midst, but not freely fed us manna, it would have been enough for us!</span><span> </span></p><p><span>Had You freely fed us manna, but not rested us with Shabbat, it would have been enough for us!</span></p><p><span> </span><span>Had You rested us with Shabbat, but not given us the Teaching, it would have been enough for us!</span></p><p><span> </span><strong><span>I-lu ho-tzi ho-tzi-a-nu, ho-tzi-anu mi-mitz-ra-yim, ho-tzi-a-nu mi-mitz-rayim dai-ye-nu.</span></strong></p><p><strong><span> </span></strong><strong><span>DAI-DAI-YE-NU, DAI-DAI-YE-NU, DAI-DAI-YE-NU, Dayenu, dayenu!</span></strong></p><p><strong><span> </span></strong><strong><span>I-lu na-tan na-tan la-nu, na-tan la-nu et ha-sha-bat, na-tan la-nu et ha-sha-bat, dai-ye-nu.</span></strong></p><p><strong><span> </span></strong><strong><span>DAI-DAI-YE-NU, DAI-DAI-YE-NU, DAI-DAI-YE-NU, Dayenu, dayenu!</span></strong></p>",
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"body": "<p><span>B’chol Dor Vador – In Every Generation</span></p><p><span>In every generation we relive a time we fled out of a narrow place with freedom on our mind</span></p><p><span> </span></p><p><span>We recall how we were dancing when we saw the waters part, how we stood as one at Sinai and felt that Godbeat in our heart</span></p><p><span> </span></p><p><span>Now we chant the ancient prayers even as we sing new songs, weave our future with the past, keep the spirit in us strong</span></p><p><span> </span></p><p><span>Sing of Miriam, sing of Deborah, sing of Emma, sing of Szold, in every generation there's a story to be told</span></p><p><span> </span></p><p><span>Our rejoicing is a mixture of the bitter and the sweet; until all live in freedom our journey's not complete</span></p><p><span> </span></p><p><span>We must put an end to hunger, hatred, crime and war; in every generation that's what we're striving for</span></p><p><span> </span></p><p><span>Oh yes in every generation we relive a time we fled out of a narrow place with freedom on our mind</span></p>",
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"covertext": "Second Cup of Wine:Praised are you, Adonai, our God, sovereign of the universe, who has redeemed us and our fathers from...",
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"body": "<p><span>Second Cup of Wine:</span></p><p><span>Praised are you, Adonai, our God, sovereign of the universe, who has redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzo and marror. Lord our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service.</span></p><p><span>Praised are you, Adonai, our God, sovereign of the universe, who has created the fruit of the vine.</span></p>",
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"body": "<p>At the recent Community Passover Seder event held at the Beth Tzedec Synagogue in Calgary, I heard one version of Elijah’s story that has a unverisal message:</p><p>A pious and wealthy Jew asked his rabbi, “For about forty years I have opened the door for Elijah every Seder night waiting for him to come, but he never does. What is the reason?” The rabbi answered, “In your neighborhood there lives a very poor family with many children. Call on the man and propose to him that you and your family celebrate the next Passover in his house, and for this purpose provide him and his whole family with everything necessary for the eight Passover days. Then on the Seder night Elijah will certainly come.” The man did as the rabbi told him, but after Passover he came to the rabbi and claimed that again he had waited in vain to see Elijah. The rabbi answered, “I know very well that Elijah came on the Seder night to the house of your poor neighbor. But of course you could not see him.” And the rabbi held a mirror before the face of the man and said, “Look, this was Elijah’s face that night.”</p><p>When I heard the story it reminded me of the Sufi saying: Past the suffering walked he who asks, “Why, oh God, do you not do something for these people?” To which God replied, “I did do something, I made you.”</p><p>So, are you Elijah or should we expect someone else?</p>",
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"body": "<p><span>Nirtzah:</span></p><p><span> </span></p><p><span>It is very likely that you are reading this in the Diaspora, a word which here means “everywhere in the universe except Israel.” Even though Israel is designated as the Jewish homeland, most Jews live in the Diaspora, for any number of good or bad reasons. Whatever your reasons are for living in the Diaspora, to some extent Israel is still your home tonight, for when you read the story of Passover and think about the journey from slavery to freedom, you accompany those Jewish slaves on the journey, and part of their struggle stays with you, the way the heroes of any good story stay with you long after you are done reading.</span></p><p><span>Their journey ends in Jerusalem, a place of freedom and safety for the Jewish people, and so we end the seder with the words “next year in Jerusalem,” acknowledging their longing for a home and their satisfaction at finally finding one. Even if you do not believe you will celebrate Passover next year in Jerusalem, you may say these words and think of your own home, which I hope is one of freedom and safety, and the journeys of all the people in the world, which are often difficult and treacherous, as they try to find homes for themselves. </span></p><p><span> </span><span>Next year we hope everyone in the world has freedom and safety and can celebrate holidays in a home full of fellow travelers who wish them well, just as everyone at your Passover table wishes you well, even the person you like the least. Let us be grateful for the homes we have, and hopeful for the homes of others, this year in the Diaspora, and next year in Jerusalem.</span></p><p style=\"text-align:right;\"><span> </span><span style=\"text-align:right;\">-<span> </span></span><span style=\"text-align:right;\">Lemony Snicket</span></p>",
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