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"body": "<p>The Context – The verses in plain English</p>\n\n<p>God visits the final plagues – including the slaying of all first-born Egyptians – upon the Israelites’<br />\ncaptors. Pharaoh finally relents, commanding the Jews to leave his kingdom.</p>\n\n<p>The Israelites receive instruction from God about commemorating their Egyptian exodus and redemption<br />\nby anyone from slavery. They are commanded to offer a lamb in sacrifice, and to eat its meat,<br />\nsharing it with neighbors if they cannot finish it themselves. The sacrifice may by anyone<br />\nwho has been circumcised, whether an Israelite, a slave or a stranger.</p>\n\n<p>Finally, God tells the Israelites they must also spend seven days eating unleavened bread, as a reminder of the bread they took with them during their hasty departure from Egypt.</p>\n\n<p>For Discussion – What it means for advocate</p>\n\n<p>1) Today, we no longer make ritual sacrifices as part of our religious observance. What are some ways we do sacrifice during holidays and regularly throughout the year? What is the value of these sacrifices? How can sacrifice be an effective tool in our personal, communal and political lives?</p>\n\n<p>2) God is explicit in his instruction that the Israelites’ offering should not be wasted. Why might the injunction to share have warranted so much emphasis? What are the practical and symbolic advantages of sharing food and other resources? How does sharing impact – or not – our ability to make significant inroads on difficult social problems?</p>\n\n<p>3) The Passover sacrifice may be offered by Jews and strangers alike; God decrees that they are not to be treated differently under the law. What type of imperative does this establish for us in regards to our interactions with immigrants here at home and foreign communities abroad?</p>\n\n<p>4) How does eating unleavened bread, or matzo, trigger our compassion for poverty-stricken people across the globe? Is eating matzo purely a symbolic gesture, or are there ways we can channel that symbolism into effective and meaningful action?</p>\n",
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"body": "<p>A Hasidic rabbi by the name of Zusha used to say, \"When I die and come before the heavenly court if they ask me, 'Zusha, why were you not as great as Abraham?' I will not be afraid. I will say that I was not born with Abraham's intellectual capabilities. And if they ask me, 'Zusha why were you not like Moses?' I will say that I did not have his leadership skills. But when they ask me 'Zusha why were you not Zusha?' For that, I will have no answer.\"</p>\n",
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"body": "<p>“You have been given questions to which you cannot be given answers. You will have to live them out—perhaps a little at a time.’ AND HOW LONG IS THAT GOING TO TAKE?’ I DON’T KNOW. AS LONG AS YOU LIVE, PERHAPS.’ THAT COULD BE A LONG TIME.’ I WILL TELL YOU A FURTHER MYSTERY,’ HE SAID. ‘IT MAY TAKE LONGER.’\" - Wendell Berry, Jayber Crow</p>\n",
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"covertext": "The commentators offer various reasons for the mitzvah of karpas. The Tur, following Rashbam [Pesachim 114a s.v ad shema...",
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"body": "<p>The commentators offer various reasons for the <em>mitzvah </em>of <em>karpas</em>. The Tur, following Rashbam [Pesachim 114a <em>s.v ad shemagiah</em>], famously explains that the <em>karpas </em>is meant to elicit questions from the children, as it was unusual to dip anything prior to the actual meal [Tur, O.C. 473]. The Bach, however, offers a different approach towards <em>karpas</em>. He suggests that perhaps the custom of <em>karpas </em>is to give us the opportunity to eat something, since the meal is s ll far off, and we should not have to go through the en re <em>Maggid </em>narrative without consuming any food [Bach, O.C. 473 <em>s.v v’lokeiach yerakot</em>].</p>\n\n<p>At first glance, the Bach’s approach seems so prosaically pragma c that the ritual seems in danger of losing its religious significance. However, his suggestion is actually quite profound, in that it highlights Judaism’s sensitivity to the needs of human beings even in a context, such as the seder night, in which we might expect to ignore our physical needs in favor of fulfilling the key religious duty of recalling our national redemption. However, rather than deny the necessity of food or the impact of hunger on our physical and emotional psyche, the Bach posits that the physical reality of human hunger was in fact the primary impetus for the Rabbis to institute the custom of <em>karpas</em>.</p>\n\n<p>This has implications for Judaism at large. Judaism does not view human suffering and the inability to access necessary material needs as an expression of religious worship; Judaism is a religion that responds and affirms our humanity. This is highlighted in the way that our own religious rituals, such as <em>karpas</em>, reflect these basic needs. Rather than claim that poverty or injustice are the means to reach greater spiritual heights, Judaism constantly and consistently emphasizes our imperative to ameliorate suffering, whether our own or that of our fellow human beings.</p>\n\n<p>We are given the ritual of <em>Karpas </em>lest we suffer for a few hours until it is me to eat our celebratory meal. How do we respond to the 925 million people worldwide who do not know where their next meal will come from?1</p>\n\n<p>Millions of Americans need help putting food on their tables, but can’t get fresh produce from the local food pantry.</p>\n\n\n\n<p><strong>Action</strong></p>\n\n<p>Millions of American homeowners grow more food in their backyard gardens than they can possibly use.<br />\nAmple Harvest <http://www.ampleharvest.org> is a nationwide effort to diminish hunger in America by making it easy for millions of backyard gardeners across the country to quickly find local food pantries eager to receive freshly- picked crops for their clients. If you grow food or know others who do, reach out to Ample Harvest and become a part of the solution. </p>\n",
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"covertext": "Rabbi Joseph Soloveitchik writes that the apparent redundancy in the declaration of Ha Lachma Anya —the invitation to...",
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"body": "<p>Rabbi Joseph Soloveitchik writes that the apparent redundancy in the declaration of <em>Ha Lachma Anya</em> —the invitation to “those who are hungry” and to “those who are in need”—is, in fact, not redundant:</p>\n\n<p>Whoever is in need of bread, <em>dichfin</em>, is hungry. <em>Kol ditzrich </em> refers to one who is alone, who has a lot of <em>matzah </em> and wine but no home or family. There are indeed many ways to be included among the <em>kol ditzrich</em>. The invitation to “all who are in need” is not <em>yeitei ve-yeichol</em>, to eat with us; but rather, it is to spend the Pesah with us, <em>yeitei ve-yifsach</em>, to celebrate with us. It is an invitation addressed to unfortunate and lonely people. ey might be millionaires; it is completely irrelevant. Whoever is in need should come and celebrate. <em>Ha Lahma Anya </em> is the renewal of a pledge of solidarity among the Jewish people...It is a proclamation that we are one people and we are ready to help each other. [ <em> e Seder Night: An Exalted Evening. </em> New Jersey: Ktav, 2009, p. 27]</p>\n\n<p>When understood in this way, <em>Ha Lachma Anya </em> transforms the seder into a ritual of social solidarity. Of course, praise, gratitude, and the reenactment of freedom are predominant themes of the seder, but the fostering of solidarity is an important undercurrent. In Rav Soloveitchik’s words, “without manifesting and demonstrating the sense of solidarity, responsibility, unity, and readiness to share and participate, the whole <em>seder </em> becomes meaningless” ( <em>ibid. </em> p. 28).</p>\n\n<p>Another term for the “readiness to share and participate” is social capital. In his groundbreaking book, <em>Bowling Alone: The Collapse and Revival of American Community </em> (New York: Simon & Schuster, 2000), Harvard professor Robert Putnam presented a bleak picture of contemporary American life. The title comes from Putnam’s observation that, although bowling remains a popular past time, fewer Americans now bowl on teams. Instead of bowling with friends, as was once common, Americans now go “bowling alone.” Over the past 25 years, there has been a 35% decline in “having friends over,” a 58% drop in “attending club meetings,” and a 43% drop in family dinners (h p://bowlingalone.com). Putnam argues that aside from any direct negative implications of those statistics, they mark a decline in social capital, “the very fabric of our connections with each other.”</p>\n\n<p>Pesach is a time particularly appropriate for fostering these ties of social solidarity because there is a connection between matzah itselfand social solidarity. This connection is explained by in the Vilna Gaon as emerging from the passive voice adopted by the Torah to describe the <em>mitzvah </em> to eat <em>matzah </em> (“ <em>matzot </em> shall be eaten for seven days”). In the words of Rabbi Yonason Sacks [ <em>Hagaddah Chazon L’Yomim, </em> Feldheim, 2009, p. 107], “by formulating the imperative in the passive voice, the Torah implies that the obligation of matzah is not simply to eat matzah, but rather to ensure that matzah is eaten by everyone.” Thus, when reciting <em>Ha Lachma Anya, </em> we are making a declaration of social solidarity centered upon a substance, <em>matzah</em>, whose very consumption mandates social consciousness.</p>\n",
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"covertext": "One may think that [the discussion of the exodus] must be from the first of the month. The Torah therefore says, `On tha...",
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"body": "<p><strong>One may think </strong>that [the discussion of the exodus] must be from the first of the month. The Torah therefore says, `On that day.' `On that day,' however, could mean while it is yet daytime; the Torah therefore says, `It is because of this.' The expression `because of this' can only be said when matzah and maror are placed before you.</p>\n\n<p><strong>In the beginning our fathers served idols;</strong> but now the Omnipresent One has brought us close to His service, as it is said: \"Joshua said to all the people: Thus said the L-rd, the G‑d of Israel, `Your fathers used to live on the other side of the river - Terach, the father of Abraham and the father of Nachor, and they served other gods.</p>\n\n<p><strong>\"And I took your father Abraham from beyond the river,</strong> and I led him throughout the whole land of Canaan. I increased his seed and gave him Isaac, and to Isaac I gave Jacob and Esau. To Esau I gave Mount Seir to possess it, and Jacob and his sons went down to Egypt.\"</p>\n\n<p><strong>Blessed is He who keeps His promise to Israel, blessed be He! </strong>For the Holy One, blessed be He, calculated the end [of the bondage], in order to do as He had said to our father Abraham at the \"Covenant between the Portions,\" as it is said: \"And He said to Abraham, `You shall know that your seed will be strangers in a land that is not theirs, and they will enslave them and make them suffer, for four hundred years. But I shall also judge the nation whom they shall serve, and after that they will come out with great wealth.'\"</p>\n\n<p> <em>According to the instructions of Rabbi Isaac Luria, the wine cup is now raised and the Matzot are covered.</em> </p>\n\n<p><strong>This is what has stood by our fathers and us!</strong> For not just one alone has risen against us to destroy us, but in every generation they rise against us to destroy us; and the Holy One, blessed be He, saves us from their hand!</p>\n\n<p> <em>Put down the wine cup and uncover the Matzah.</em> </p>\n\n<p><strong>Go forth and learn </strong>what Laban the Aramean wanted to do to our father Jacob. Pharaoh had issued a decree against the male children only, but Laban wanted to uproot everyone - as it is said: \"The Aramean wished to destroy my father; and he went down to Egypt and sojourned there, few in number; and he became there a nation - great and mighty and numerous.\"</p>\n\n<p><strong>\"And he went down to Egypt\"</strong> forced by Divine decree. \"And he sojourned there\" - this teaches that our father Jacob did not go down to Egypt to settle, but only to live there temporarily. Thus it is said, \"They said to Pharaoh, We have come to sojourn in the land, for there is no pasture for your servants' flocks because the hunger is severe in the land of Canaan; and now, please, let your servants dwell in the land of Goshen.\"</p>\n\n<p><strong>\"Few in number\"</strong> as it is said: \"Your fathers went down to Egypt with seventy persons, and now, the L-rd, your G‑d, has made you as numerous as the stars of heaven.\"</p>\n\n<p><strong>\"And he became there a nation\"</strong> this teaches that Israel was distinctive there.</p>\n\n<p><strong>\"Great, mighty,\"</strong> as it is said: \"And the children of Israel were fruitful and increased abundantly, and multiplied and became very, very mighty, and the land became filled with them.\"</p>\n\n<p><strong>\"And numerous,\" </strong>as it is said: \"I passed over you and saw you wallowing in your bloods, and I said to you `By your blood you shall live,' and I said to you `By your blood you shall live!' I caused you to thrive like the plants of the field, and you increased and grew and became very beautiful your bosom fashioned and your hair grown long, but you were naked and bare.\"</p>\n\n<p><strong>\"The Egyptians treated us badly </strong>and they made us suffer, and they put hard work upon us.\"</p>\n\n<p><strong>\"The Egyptians treated us badly,\"</strong> as it is said: Come, let us act cunningly with [the people] lest they multiply and, if there should be a war against us, they will join our enemies, fight against us and leave the land.\"</p>\n\n<p><strong>\"And they made us suffer,\" </strong>as it is said: \"They set taskmasters over [the people of Israel] to make them suffer with their burdens, and they built storage cities for Pharaoh, Pitom and Ramses.\"</p>\n\n<p><strong>\"And they put hard work upon us,\" </strong>as it is said: \"The Egyptians made the children of Israel work with rigor. And they made their lives bitter with hard work, with mortar and with bricks and all manner of service in the field, all their work which they made them work with rigor.\" And we cried out to the L-rd, the G‑d of our fathers, and the L-rd heard our voice and saw our suffering, our labor and our oppression.</p>\n\n<p><strong>\"And we cried out to the L-rd, the G‑d of our fathers,\" </strong>as it is said: \"During that long period, the king of Egypt died; and the children of Israel groaned because of the servitude, and they cried out. And their cry for help from their servitude rose up to G‑d.\"</p>\n\n<p><strong>\"And the L-rd heard our voice\"</strong> as it said: \"And G‑d heard their groaning, and G‑d remembered His covenant with Abraham, Isaac and Jacob.\"</p>\n\n<p><strong>\"And he saw our suffering,\"</strong> this refers to the separation of husband and wife, as it is said: \"G‑d saw the children of Israel and G‑d took note.\"</p>\n\n<p><strong>\"Our labor,\"</strong> this refers to the \"children,\" as it is said: \"Every boy that is born, you shall throw into the river and every girl you shall keep alive.\"</p>\n\n<p><strong>\"And our oppression,\"</strong> this refers to the pressure, as it is said: \"I have seen the oppression with which the Egyptians oppress them.\"</p>\n\n<p><strong>\"The L-rd took as out of Egypt </strong>with a strong hand and an outstretched arm, and with a great manifestation, and with signs and wonders.\"</p>\n\n<p><strong>\"The L-rd took us out of Egypt,\" </strong>not through an angel, not through a seraph and not through a messenger. The Holy One, blessed be He, did it in His glory by Himself!</p>\n\n<p><strong>Thus it is said: </strong>\"In that night I will pass through the land of Egypt, and I will smite every first-born in the land of Egypt, from man to beast, and I will carry out judgments against all the gods of Egypt, I the L-rd.\"</p>\n\n<p><strong>\"I will pass through the land of Egypt,\"</strong> I and not an angel;</p>\n\n<p><strong>\"And I will smite every first-born in the land of Egypt,\"</strong> I and not a seraph;</p>\n\n<p><strong>\"And I will carry out judgments against all the gods of Egypt,\"</strong> I and not a messenger;</p>\n\n<p><strong>\"I- the L-rd,\"</strong> it is I, and none other!</p>\n\n<p><strong>\"With a strong hand,\"</strong> this refers to the <em>dever</em> <em> </em> (pestilence) as it is said: \"Behold, the hand of the L-rd will be upon your livestock in the field, upon the horses, the donkeys, the camels, the herds and the flocks, a very severe pestilence.\"</p>\n\n<p><strong>\"And with an outstretched arm,\" </strong>this refers to the sword, as it is said: \"His sword was drawn, in his hand, stretched out over Jerusalem.\"</p>\n\n<p><strong>\"And with a great manifestation,\" </strong>this refers to the revelation of the Shechinah (Divine Presence), as it is said: \"Has any G‑d ever tried to take for himself a nation from the midst of another nation, with trials, signs and wonders, with war and with a strong hand and an outstretched arm, and with great manifestations, like all that the L-rd your G‑d, did for you in Egypt before your eyes!\"</p>\n\n<p><strong>\"And with signs,\" </strong>this refers to the staff, as it is said: \"Take into your hand this staff with which you shall perform the signs.\"</p>\n\n<p><strong>\"And wonders,\"</strong> this refers to the blood, as it is said: \"And I shall show wonders in heaven and on earth.</p>\n",
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"covertext": "The Torah speaks of four children: One is wise, one is wicked, one is simple and one does not know how to ask. The wise...",
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"body": "<p><strong>The Torah speaks of four children: </strong>One is wise, one is wicked, one is simple and one does not know how to ask.</p>\n\n\n\n<p><strong>The wise one, what does he say?</strong> \"What are the testimonies, the statutes and the laws which the L-rd, our G‑d, has commanded you?\" You, in turn, shall instruct him in the laws of Passover, [up to] `one is not to eat any dessert after the Passover-lamb.'</p>\n\n\n\n<p><strong>The wicked one, what does he say?</strong> \"What is this service to you?!\" He says `to you,' but not to him! By thus excluding himself from the community he has denied that which is fundamental. You, therefore, blunt his teeth and say to him: \"It is because of this that the L-rd did for me when I left Egypt\"; `for me' - but not for him! If he had been there, he would not have been redeemed!\"</p>\n\n\n\n<p><strong>The simpleton, what does he say?</strong> \"What is this?\" Thus you shall say to him: \"With a strong hand the L-rd took us out of Egypt, from the house of slaves.\"</p>\n\n\n\n<p><strong>As for the one who does not know how to ask,</strong> you must initiate him, as it is said: \"You shall tell your child on that day, `It is because of this that the L-rd did for me when I left Egypt.'\"</p>\n",
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"body": "<p><strong>We were slaves to Pharaoh in Egypt,</strong> and the L-rd, our G‑d, took us out from there with a strong hand and with an outstretched arm. If the Holy One, blessed be He, had not taken our fathers out of Egypt, then we, our children and our children's children would have remained enslaved to Pharaoh in Egypt. Even if all of us were wise, all of us understanding, all of us knowing the Torah, we would still be obligated to discuss the exodus from Egypt; and everyone who discusses the exodus from Egypt at length is praiseworthy.</p>\n\n\n\n<p><strong>It happened that Rabbi Eliezer,</strong> Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon were reclining [at a seder] in B'nei Berak. They were discussing the exodus from Egypt all that night until their students came and told them: \"Our Masters! The time has come for reciting the morning Shema!\"</p>\n\n\n\n<p><strong>Rabbi Eleazar ben Azaryah said:</strong> \"I am like a man of seventy years old, yet I did not succeed in proving that the exodus from Egypt must be mentioned at night until Ben Zoma explained it: \"It is said, `That you may remember the day you left Egypt all the days of your life;' now `the days of your life' refers to the days, [and the additional word] `all' indicates the inclusion of the nights!\"</p>\n\n\n\n<p><strong>The sages, however, said:</strong> \"`The days of your life' refers to the present-day world, and `all' indicates the inclusion of the days of Mashiach.\"</p>\n\n\n\n<p><strong>Blessed is the Omnipresent One, blessed be He!</strong> Blessed is He who gave the Torah to His people Israel, blessed be He!</p>\n",
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"covertext": "The Seder Plate We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story and t...",
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"body": "<p><strong>The Seder Plate</strong></p>\n\n<p>We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story and the meaning of this holiday. Each item has its own significance.</p>\n\n<p><strong>Maror and hazeret:</strong> <em>Mar</em> means “bitter,” and the <em>maror</em> is meant to remind us of the bitterness of slavery. The two main foods customarily used for <em>maror</em> are lettuce –especially Romaine lettuce (which eventually turns bitter and is commonly used as <em>maror</em> in Israel) – and grated horseradish, which is commonly used in many Jewish communities outside of Israel. Some seder plates have a spot for each of those items, and you can put horseradish in one of them and lettuce in the other.</p>\n\n<p>Horseradish appears to have become a popular choice for <em>maror</em> because it was easier to obtain than lettuce in Germany and Eastern Europe, but <em>hazeret</em>, a plant that scholars identify as lettuce (yet, confusingly, is the modern Hebrew term for horseradish), is the first of five plants listed in the Mishna as a food that can be used for <em>maror</em> ” (Haaretz).</p>\n\n<p><strong>Charoset:</strong> “The word is thought to come from <em>heres</em>, meaning “clay,” and the sweet reddish or brownish paste (the color depends, of course, on what you put in it) is meant to symbolize the clay the Israelite slaves used to make the bricks and mortar for their Egyptian overlords. The sweetness also offsets the taste of the bitter herbs, much as our freedom offsets the taste of remembered slavery. There are many different recipes for haroset, but the classic Ashkenazi version involves apples, walnuts and red wine, while many Sephardi recipes call for dates or other dried fruit” (Haaretz).</p>\n\n<p><strong>Karpas:</strong> A green vegetable, usually parsley, which we will dunk in salt water is a reminder of the bitterness of B'nai Yisrael’s slavery in Egypt and the tears which were shed.</p>\n\n<p><strong>Zeroa:</strong> “Although zeroa is often described as the shank bone of a lamb, other bones or a beet root work too – such as a roasted chicken wing, chicken leg or part of the neck. The emphasis is less on the exact body part and more on the commemoration of the Paschal sacrifice, which was the most important part of celebrating Passover in the time of the Temple. The zeroa is also seen as an allusion to the ‘outstretched arm’ (zeroa netuyah) with which the Bible says God took the Jews out of Egypt. Unlike most of the symbols of seder night, this one is for looking at, not eating” (Haaretz).</p>\n\n<p><strong>Beitzah:</strong> “The egg commemorates the Hagigah sacrifice that was eaten with the Paschal sacrifice on seder night during Temple times, though it was animals, not eggs, that were brought to the Temple. One reason commonly suggested for using an egg to represent the sacrifice is that eggs – whose circularity is seen as representing the cycle of life – are a typical mourner’s food, and thus remind us that we are mourning the destruction of the Temple, as a result of which we cannot bring the Passover sacrifices” (Haaretz).</p>\n\n<p><strong>Matzah</strong></p>\n\n<p>Why do we eat matzah on Pesach? Because our ancestors didn’t have time to bake normal bread when they fled Egypt, and because HaShem commands us to eat matzah during Pesach.</p>\n\n<p><strong>Elijah’s Cup</strong></p>\n\n<p>A fifth cup of wine poured during the Seder is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. At one point during the Seder dinner, the door is briefly opened to welcome Elijah. This commemorates the historical redemption from Egyptian bondage of the Jewish people and reminds us of our future redemption.</p>\n\n<p><strong>Miriam’s Cup</strong></p>\n\n<p>This is newer Passover tradition. The cup is filled with water and placed next to Elijah’s cup. Miriam was the sister of Moses. After the exodus, while wandering through the desert, legend says that a well of water followed Miriam. It was called ‘Miriam’s Well’. We seek to honor Miriam’s role and the spirit of all women, who nurture their families</p>\n\n<p>Pesach is a time of inclusion.</p>\n\n<p>On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” Today especially this is an important message. We were once slaves; poor and hungry, we honor our redemption by sharing what we have with others.</p>\n\n<p>The other, is when we open the door for Elijah the Prophet as a statement of faith, a statement that although we are a free people, our redemption is not yet complete, but we believe it will come.</p>\n",
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Passover Guide
Hosting your first Passover Seder? Not sure what food to serve? Curious to
know more about the holiday? Explore our Passover 101 Guide for answers
to all of your questions.