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"body": "<p>As we rejoice at our deliverance from slavery from the Egyptians, we acknowledge that freedom is always hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God</p>\n\n<p>At this point in the Seder, we typically recite the 10 plagues as they were described 3000 years ago (Blood, frogs, lice, beasts cattle disease, boils hail, locusts darkness, death of the first born). Some years, we talk about the plagues that exist in our world and I'm sure there are many we could name tonight.</p>\n\n<p>One hundred years ago this year, World War I ended and a few months later the Jews of Turkey like Jews around the world celebrated Passover. All of Europe, including the Turks, endured unspeakable horrors from a war that was meant to end all wars. The Turkish Jews wrote their own Haggadah to recall their wartime experiences. Tonight, in their honor and memory, we read the words they recited a century ago and as we do so, we pour out a drop of wine for each of the plagues. Either dip a finger or spoon in to your wine glass for a drop for each plague.</p>\n\n<p>TOGETHER: These are the 10 plagues that the war brought over the residents of Turkey and they are:</p>\n\n<p> <em>Bloodshed </em> | dam | <strong>דָּם</strong></p>\n\n<p> <em>Proliferation of Orphans </em> | tzfardeiya | <strong>צְפַרְדֵּֽעַ</strong></p>\n\n<p> <em>Lice </em> | kinim | <strong>כִּנִּים</strong></p>\n\n<p> <em>KIlling of Great Men </em> | arov | <strong>עָרוֹב x</strong></p>\n\n<p> <em>Mange </em> | dever | <strong>דֶּֽבֶר</strong></p>\n\n<p> <em>Rage </em> | sh’chin | <strong>שְׁחִין</strong></p>\n\n<p> <em>Hailstorm of Bombs </em> | barad | <strong>בָּרָד</strong></p>\n\n<p> <em>Skyrocketing cost of goods </em> | arbeh |<strong> אַרְבֶּה</strong></p>\n\n<p> <em>Darkness because there was no gas and no power </em> | choshech | <strong>חֹֽשֶׁךְ</strong></p>\n\n<p> <em>Mortality of Youth </em> | makat b’chorot | <strong>מַכַּת בְּכוֹרוֹת</strong></p>\n\n<p>LEADER: And, they concluded with these words:</p>\n\n<p>TOGETHER: \"While the residents of Turkey suffered 10 plagues, those who were in the army, suffered 50 plagues”</p>\n\n<p>LEADER: The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? What are the plagues in our world today? What are the plagues in your life? What behaviors do we need to change to fix them?</p>\n",
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"body": "<p>All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink. Before we drink each glass, we recite a prayer of gratitude for the wine.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p>We recite another prayer, called the Shehecheyanu, which is something that Jews have been saying for over 2000 years to mark special occasions. Tonight, the fact that we are all together, is a <em>special </em> occasion. Whether Jewish or not, we have come here under a shared belief that everyone is entitled to be free. We all believe that everyone is entitled to certain inalienable rights. We all believe that we must treat our brothers and sisters with common decency. That is special and meaningful and, for that, we say together\"</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,<br />\nשֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam,<br />\nshe-hechiyanu v’key’manu v’higiyanu lazman hazeh.</p>\n\n<p>We praise God, Ruler of Everything,<br />\nwho has kept us alive, raised us up, and brought us to this happy moment.</p>\n\n<p>Drink the first glass of wine!</p>\n\n<p>The seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual .sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?</p>\n\n<p>A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.</p>\n\n<p>Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.</p>\n\n<p>Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.</p>\n",
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"covertext": "We are commanded to teach our children about Passover. Over the years, we traditionally say that there are 4 different t...",
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"body": "<p>We are commanded to teach our children about Passover. Over the years, we traditionally say that there are 4 different types of children (therapists might disagree) and that each child will react differently to the telling of the story.</p>\n\n<p>READER: The wise child asks: How can I learn more about our people? To that child you shall direct our wealth of literature so that they may seek out this knowledge for themself.</p>\n\n<p>READER: The simple child asks: What is this all about? To that child you shall say simply , because we had faith we were redeemed from slavery.</p>\n\n<p>READER: The wicked child asks: What good is this to you? To that child you shall say, do not exclude yourself by saying \"to you\" but say instead \"to us\", for only together can we succeed.</p>\n\n<p>READER: The innocent child does not know how to ask. For this child you shall tell them that we were taken out of Egypt so that we could be free.</p>\n\n<p>Tonight , in an effort to be all inclusive, we've added a few extra children.</p>\n\n<p>The gluten intolerant child might ask, \"What does this holiday mean to me? - Moses, what were you thinking? An entire holiday dedicated to something that might kill me? Everyone knows Jews have sensitive stomachs?\"</p>\n\n<p>The Gen Y child might ask: \"What does this holiday mean to me? \"When I played AYSO soccer, we learned that everyone is a winner, everyone gets a trophy. Obviously, that was a crock! Look at Pharaoh and the Egyptians. Where's their trophy?</p>\n\n<p>The Atheist child might say: You already know what I'm going to say. Fake news!</p>\n",
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"body": "<p>And now, we begin to tell the story.......... T</p>\n\n<p>Once upon a time, during a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaoh’s court, and our people were well-respected and well-regarded, secure in the power structure of the time.</p>\n\n<p>Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved. In fear of rebellion, Pharaoh decreed that all Hebrew baby boys be killed. Two midwives named Shifrah and Puah defied his orders. Through their courage, a boy survived; midrash tells us he was radiant with light. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaoh’s daughter, who named him Moses because she drew him forth from the water. Thanks to Moses' sister Miriam, Pharaoh's daughter hired their mother, Yocheved, as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.</p>\n\n<p>Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, Moses struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone. God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.</p>\n\n<p>Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go. Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle; ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.</p>\n\n<p>When Israel was in Egypt's land, Let my people go; Oppressed so hard they could not stand, Let my people go.</p>\n\n<p>Chorus Go down, Moses, Way down in Egypt's land; Tell old Pharaoh To let my people go!</p>\n\n<p>\"Thus saith the Lord,\" bold Moses said, Let my people go; \"If not, I'll smite your first-born dead,\" Let my people go.</p>\n\n<p>Chorus</p>\n\n<p>No more shall they in bondage toil, Let my people go; Let them come out with Egypt's spoil, Let my people go.</p>\n\n<p>Chorus</p>\n\n<p>Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaoh’s daughter came with us.</p>\n\n<p>Pharaoh’s army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.</p>\n",
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"body": "<p>Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.</p>\n\n<p>We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruits of the earth.</p>\n\n<p>We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.</p>\n\n<p>-</p>\n\n<p>We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?</p>\n",
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"body": "<p>LEADER: The “telling” of the Passover story forms the core of the Seder ritual. Everything we will read about it from now on – the symbols, the prayers, the practices- flows from the that story.</p>\n\n<p>READER: The Israelites, the tribes of Jacob, first came to Egypt to escape a famine in their own land, and Jacob’s son Joseph eventually rose to a position of great power under the Pharaoh, the Egyptian king. But, as time went on, new kings came to fear the Israelites and made them slaves.</p>\n\n<p>READER: One Pharaoh ordered the slaying of all Hebrew boy babies. A baby boy was born to an Israelite family and his mother hid him in the reeds at the edge of the Nile to escape the edict. He was found by Pharaoh’s daughter who named him Moses, meaning pulled from the water, and he was raised in the palace with the privileges a son of Pharaoh.</p>\n\n<p>READER: But, Moses saw the injustices that being done to the slaves and he killed an overseer who was abusing his fellow Israelites. Moses fled Egypt and during his exile, God appeared to him in a burning bush and commanded him to return to Egypt and save His People. That Moses did, telling “old Pharaoh,” in the words of the spiritual, to “let my people go”</p>\n\n<p>*</p>\n\n<p><strong>Let My People Go</strong></p>\n\n<p>When Israel was in Egypt land, Let my People Go!<br />\nOppressed so hard they could not stand, Let My People Go!<br />\nGo Down, Moses, Way down to Egypt Land,<br />\nTell Old Pharaoh, Let my People Go!</p>\n\n<p>Thus saith the Lord, bold Moses said, Let My People Go!<br />\nIf not I’ll smite your people dead, Let My People Go!<br />\nGo down, Moses, way down in Egypt land,<br />\nTell Old Pharaoh, Let My People Go!</p>\n\n<p>As Israel stood by the water side, Let My People Go!<br />\nBy God’s command it did divide, Let My People Go!<br />\nGo down, Moses, Way down to Egypt Land,<br />\nTell Old Pharaoh, Let my People Go!</p>\n\n<p>*</p>\n\n<p>READER: When Pharaoh refused, God visited nine plagues on the Egyptians, trying to force the tyrant’s hand, but they did not work. Finally, God decreed that all Egyptian firstborn children would be killed, but he told the Israelites to smear their doorposts with blood so that He would “Passover” their houses when He carried out his decree. Pharaoh finally relented, and the children of Israel fled.</p>\n\n<p>READER: As they approached the Red Sea, Pharaoh had a change of heart and sent his army in pursuit, but God parted the waters, allowing the Hebrews to cross. When the Egyptians followed, the sea closed again, swallowing them up. The Israelites wandered in the wilderness for forty years before God led them to the “Promised Land,” the land of “milk and honey,” west of the Jordan River.</p>\n\n<p>TOGETHER: This is a story about the Jews, but it is also a story about all people who live in bondage and yearn for freedom. This is a story that we are commanded to tell in each generation.</p>\n\n<p>TRIVIA QUESTION - As the story is written, Pharaoh \"visited\" a total of ten plagues on the Egyptians. Can you name all the people MIchael Corleone \"visited\" at the end of The Godfather I and The Godfather II?</p>\n",
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"body": "<p> <em>Nirtzah</em> marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”</p>\n\n<p>For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with <em>Klal Yisrael</em>, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.</p>\n\n<p>Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.</p>\n\n<p>It has been said that “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”</p>\n\n<p>What can <em>we</em> do to fulfill our reckless dreams? What will be our legacy for future generations?</p>\n\n<p>Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray for freedom, goodness, health and healing for all of us and for all the people of the world. As we say…</p>\n\n<p><strong>לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם</strong></p>\n\n<p> <em>L’shana haba-ah biy’rushalayim</em> </p>\n\n<p>NEXT YEAR IN JERUSALEM!</p>\n",
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"body": "<p>For generations, our family along with Jews all over the world have gathered together to celebrate and retell our ancient story of slavery and freedom. It is a story that is as relevant today as it was thousands of years ago. Some of the words we recite might seem outdated and some of the places we mention may be distant or unfamiliar, some of the foods we eat might be questionable, but the theme of the story that freedom can triumph over oppression, still resonates.</p>\n\n<p>The story of Passover can be interpreted from many angles. It can be looked at literally as a biblical history of how the Jews were enslaved in Egypt and, with God’s help, eventually gained their freedom. The story be seen as a metaphor for oppression as it exists in our world today. In all the years we’ve celebrated Passover together, I can’t ever remember a time when we didn’t have to remind ourselves that even in our own world, in our own time, oppression and tyranny still exists. There is also another interpretation of the story of Passover that looks at is as a personal journey from personal slavery to freedom. It says that Passover can be an opportunity for each of us to look inward and try to discover what holds us back, what enslaves us, from living truly authentic, meaningful, happy lives.</p>\n\n<p>The good news is that there is no correct way to interpret the story; everyone is free look at it however they choose. Our only job tonight is to tell the story. </p>\n",
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"body": "<p>Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal, which Judaism thinks of as a ritual in itself. (The Jewish obsession with food is older than you thought!)</p>\n\n<p>Washing our hands is a way to get ready to do something important and so often during our daily lives we don’t stop and take a moment to prepare for whatever it is we’re about to do.</p>\n",
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"body": "<p>Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.</p>\n\n<p>We now take a vegetable, representing our joy at the dawning of spring after the cold of winter. Most families use a green vegetable, such as parsley or celery, but some families from Eastern Europe have a tradition of using a boiled potato since greens were hard to come by at Passover time. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:</p>\n\n<p>TOGETHER:: <strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruits of the earth.</p>\n\n<p>*</p>\n\n<p>We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?</p>\n",
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"covertext": "The central imperative of the Seder is to tell the story. “ You shall tell your child on that day, saying: ‘This is beca...",
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"body": "<p>The central imperative of the Seder is to tell the story. “ You shall tell your child on that day, saying: ‘This is because of what Adonai did for me when I came out of Egypt.' ” (Exodus 13:8) We relate the story of our ancestors to regain the memories as our own. Elie Weisel writes: God created man because He loves stories. We each have a story to tell — a story of enslavement, struggle, liberation.</p>\n\n<p><strong>TOGETHER</strong>: <strong> <em>This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and celebrate Passover. Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free.</em> </strong></p>\n\n<p>Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.</p>\n",
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"body": "\n\n<p>As we now transition from the formal telling of the Passover story to the celebratory meal, we once again wash our hands to prepare ourselves. In Judaism, a good meal together with friends and family is itself a sacred act, so we prepare for it just as we prepared for our holiday ritual, recalling the way ancient priests once prepared for service in the Temple.</p>\n\n<p>After you have poured the water over your hands, recite this short blessing.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.</p>\n",
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"body": "<p>Eating a sandwich of matzah and bitter herb | <em>koreich</em> | כּוֹרֵךְ</p>\n\n<p>When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.</p>\n",
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"covertext": "The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition...",
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"body": "<p>The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. If everyone at your seder is around the same age, perhaps the person with the least seder experience can ask them – or everyone can sing them all together.</p>\n\n<p><strong>מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות</strong></p>\n\n<p>Ma nishtana halaila hazeh mikol haleilot?</p>\n\n<p>Why is this night different from all other nights?</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה</strong></p>\n\n<p>Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.</p>\n\n<p>On all other nights we eat both leavened bread and matzah. Tonight we only eat matzah.</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר</strong></p>\n\n<p>Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</p>\n\n<p>On all other nights we eat all kinds of vegetables, but tonight we eat bitter herbs.</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים</strong></p>\n\n<p>Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</p>\n\n<p>On all other nights we aren’t expected to dip our vegetables one time. Tonight we do it twice.</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין</strong></p>\n\n<p>Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</p>\n\n<p>On all other nights we eat either sitting normally or reclining. Tonight we recline.</p>\n\n\n\n<p>The Fifth Question</p>\n\n<p>Some might say this is the most important question, <em>when do we eat? The answer is soon-ish.</em> </p>\n",
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"covertext": "(Four matzot are placed under a cover. One of the two middle matzot is broken in half. The smaller part is put back in b...",
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"body": "<p>(Four matzot are placed under a cover. One of the two middle <em>matzot </em>is broken in half. The smaller part is put back in between the other whole <em>matzot</em>, and the larger one is put aside to be used as an <em>afikomen</em>. )</p>\n\n<p><strong>Reader</strong></p>\n\n<p>We break the matzah in half because the story we are about to tell is a story of how a people was broken by slavery. We begin with the break, but we do not conclude our <em>Seder </em>until the halves are reunited. The story we are about to tell is a story of how a broken people was made whole by freedom.</p>\n\n<p>The words we will soon speak have been part of the <em>Seder </em>ever since its beginning. Through much of our history, we knew the names of those who were hungry - of our neighbors down on their luck, left behind, left out, locked out. Today many of us live distant from the zones of crushing hunger, of homelessness, of poverty. Those in need are often nameless to us, faceless. Yet all of us are required to reach out a hand to those in need, to share our blessings. So we say together:</p>\n\n<p>Group:</p>\n\n<p><strong>This is the bread of affliction which our ancestors ate in the land of Egypt.<br />\nLet all who are who are hungry come and eat.<br />\nLet all who is needy come and celebrate Pesakh with us!</strong></p>\n\n<p><strong>This year we are here. Next year may we all be in the promised land. This year we are still slaves. Next year may we be free.</strong></p>\n\n<p><strong>Reader</strong></p>\n\n<p><em>Avadim Hayinu </em>- we were slaves. We <em>are </em>slaves.</p>\n\n<p><strong>Group</strong></p>\n\n<p>We are slaves because today because around the world there remain people in chains, and no one can be truly free while others are in chains.</p>\n\n<p><strong>Reader</strong></p>\n\n<p>We are slaves because freedom means more than broken chains. Where there is poverty and hunger and homelessness, there is no freedom. Where there is prejudice and bigotry and discrimination, there is no freedom. Where there is violence and torture and war, there is no freedom.</p>\n\n<p><strong>Group</strong></p>\n\n<p>And where each of us is less than he or she might be, we are not yet free. Where any of us fail to use our freedom to make others free, we are not yet free.</p>\n\n<p><strong>Reader</strong></p>\n\n<p>If these things are so, who among us can say that he or she is free?</p>\n\n<p><strong>Group</strong></p>\n\n<p>Therefore, when we say that this year we are slaves but that next year we shall be free, we make a pledge that it will be so. Ever year we come closer, while acknowledging that the road to freedom is not an easy one.</p>\n\n<p><strong>Reader</strong></p>\n\n<p>This is why, on this holiday when we are commanded to relive the bitter experience of slavery, we place a forth matzah with the traditional three:</p>\n\n<p><em>(The fourth matzah is raised)</em></p>\n\n<p>We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being bought and sold as property. We make room at our <em>Seder </em>table and in our hearts for those abroad and in our own country who are now where we have been. We have known such treatment in our own history. Like the women and children enslaved today, we have suffered while others stood by and pretended not to see, not to know. In the end, we have come to know in our very being that none can be free until all are free.</p>\n\n<p><strong>Group</strong></p>\n\n<p>Knowing that all are connected as expressions of the One, we commit and recommit ourselves to work for the freedom of enslaved people throughout the world. May the taste of this 'bread of affliction' remain in our mouths until all can eat in peace and security. We will tell slavemasters and tyrants everywhere to do as Moses commanded Pharoh: “Shlach et Ami! Let my people go!\"</p>\n\n\n\n<p> (Refill the wine cups for the second time)</p>\n",
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