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"body": "<p>Karpas symbolizes springtime and the miracle of nature's renewal. <br />\nYehudis Cohen wrote this poem while in Israel:</p>\n\n<p>The blue, blue sky was filled with<br />\nbillowy, pillowy, cottony cloud- and<br />\nso too were filled the dreams of all <br />\nwho stood there. </p>\n\n<p>And the green spring grass, dancing<br />\nin the soft wind, called all to listen <br />\nto the declaration of the passing of<br />\nwinter and to bring hope that new life<br />\nwould soon appear. </p>",
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"covertext": "Now we break the middle matzah in two pieces (it's easier if you crack it along a groove.) The smaller piece goes back i...",
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"body": "<p>Now we break the middle matzah in two pieces (it's easier if you crack it along a groove.)</p>\n\n<p>The smaller piece goes back into the middle of the stack of matzah. </p>\n\n<p>The larger piece is the afikomen. Afikomen is Greek for \"dessert\", but let's be honest, this is a pretty lame dessert. Roni and Madison will hide the afikomen during dinner and you'll have to find it. Whoever does gets a great prize (and we all get to have a much better dessert!) No cheating!</p>",
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"body": "<p>As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p style=\"text-align:center;\">We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p style=\"text-align:center;\">Drink the fourth and final glass of wine! </p>",
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"covertext": "אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּיאֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי בִּמְהֵרָה בְיָמֵֽנוּ י...",
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"covertext": "We were slaves in Egypt, now we are free. Let’s have a Seder! What’s on the Seder plate? Egg, herbs, bone, greens, charo...",
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"body": "<p>We were slaves in Egypt, now we are free. Let’s have a Seder! What’s on the Seder plate? Egg, herbs, bone, greens, charoset, orange Let’s drink some wine. Why is this night different? Why is this child different? Ten plagues on the Egyptians. Enough already – Dayeinu! Drink wine again. Matzah, Maror, Hillel sandwich, let’s eat! Where’s the Afikoman? Thanks for the food! Drink some more Wine. Open the door for Elijah! Drink some wine – last one. Thanking and singing. Next year in Jerusalem!</p>",
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"body": "<p>Nothing on the Seder table is selected randomly; each item has it’s purpose and often it’s specific place. The Seder plate holds at least six of the ritual items that are discussed during the Seder: the shankbone, maror, charoset, karpas, salt water, orange, roasted egg, and boiled egg.</p>\n\n<p><strong>ROASTED SHANKBON</strong><strong>E</strong><br />\nOne of the most striking symbols of Passover is the roasted lamb shankbone (called zeroah), which commemorates the paschal (lamb) sacrifice made the night the ancient Hebrews fled Egypt. Some say it symbolizes the outstretched arm of God (the Hebrew word zeroah can mean “arm”). Many vegetarians use a roasted beet instead. This isn’t a new idea; the great Biblical commentator Rashi suggested it back in the eleventh century.</p>\n\n<p><strong>MAROR (BITTER HERB)</strong><br />\nBitter herbs (usually horseradish) bring tears to the eyes and recall the bitterness of slavery. The Seder refers to the slavery in Egypt, but people are called to look at their own bitter enslavements.</p>\n\n<p><strong>CHAROSET</strong><br />\nThere’s nothing further from maror than charoset (“cha-ROH-set”), the sweet salad of apples, nuts, wine, and cinnamon that represents the mortar used by the Hebrew slaves to make bricks.</p>\n\n<p><strong>KARPAS</strong><br />\nKarpas is a green vegetable, usually parsley (though any spring green will do). Karpas symbolizes the freshness of spring. Some families still use boiled potatoes for karpas, continuing a tradition from Eastern Europe where it was difficult to obtain fresh green vegetables.</p>\n\n<p><strong>SALT WATER</strong><br />\nSalt water symbolizes the tears and sweat of enslavement, though paradoxically, it’s also a symbol for purity, springtime, and the sea.</p>\n\n<p><strong>ORANGE</strong><br />\nThe tradition of putting an orange on the seder plate has a highly contested story, but what we've found the most accurate is:</p>\n\n<p>In the early 1980s, while speaking at Oberlin College Hillel, Susannah Heschel, a well-known Jewish feminist scholar, was introduced to an early feminist Haggadah that suggested adding a crust of bread on the seder plate, as a sign of solidarity with Jewish lesbians (which was intended to convey the idea that there's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate). Heschel felt that to put bread on the seder plate would be to accept that Jewish lesbians and gay men violate Judaism like hametz [leavened food] violates Passover. So at her next seder, she chose an orange as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community. The orange is now said to be a symbol of the fruitfulness of all Jews, regardless of sexual orientation or gender. </p>\n\n<p><strong>ROASTED EGG</strong><br />\nThe roasted egg (baytsah) is a symbol in many different cultures, usually signifying springtime and renewal. Here it stands in place of one of the sacrificial offerings which was performed in the days of the Second Temple. Another popular interpretation is that the egg is like the Jewish people: the hotter you make it for them, the tougher they get.</p>\n\n<p><strong>BOILED EGG (TO EAT)</strong><br />\nMay we reflect on our lives this year and soften our hearts to those around us. Another year has passed since we gathered at the Seder table and we are once again reminded that life is fleeting. We are reminded to use each precious moment wisely so that no day will pass without bringing us closer to some worthy achievement as we all take a moment to be aware of how truly blessed we are.</p>\n\n<p>Our faith gives us many holidays to celebrate throughout the year and they are all times for self reflection, gently guiding us to a better path in life. We are each given a chance to reflect on our past year; to think about where we have been and how we will live our lives in the year to come. We reaffirm our commitment to lead good and meaningful lives, promoting peace wherever we go.</p>",
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"covertext": "The seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the op...",
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"body": "<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>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\n<p>Rabbi Alex Israel<br />\nBible and is the Director of the Pardes Community Education Program and the Pardes Summer Program</p>",
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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>To wash your hands, you don’t need soap, but you do need a cup to pour water over your hands. Pour water on each of your hands three times, alternating between your hands. If you would like to wash, please do so now. </p>\n\n<p>Too often during our daily lives we don’t stop and take the moment to prepare for whatever it is we’re about to do.</p>\n\n<p>Let's pause to consider what we hope to get out of our evening together tonight.</p>",
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"handle": "the-four-questions-35",
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"body": "<p style=\"text-align:center;\">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. At Hillel, we have a tradition that all the first year students at the Seder sing the questions together.</p>\n\n<p style=\"text-align:center;\"><strong>מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות</strong></p>\n\n<p style=\"text-align:center;\"> <em>Ma nishtana halaila hazeh mikol haleilot?</em> </p>\n\n<p style=\"text-align:center;\">Why is this night different from all other nights?</p>\n\n<p style=\"text-align:center;\"><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה </strong></p>\n\n<p style=\"text-align:center;\"> <em>Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.</em> </p>\n\n<p style=\"text-align:center;\">On all other nights we eat both leavened bread and matzah.<br />\nTonight we only eat matzah.</p>\n\n<p style=\"text-align:center;\"><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר</strong></p>\n\n<p style=\"text-align:center;\"> <em>Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</em> </p>\n\n<p style=\"text-align:center;\">On all other nights we eat all kinds of vegetables,<br />\nbut tonight we eat bitter herbs.</p>\n\n<p style=\"text-align:center;\"><strong>שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים</strong></p>\n\n<p style=\"text-align:center;\"> <em>Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</em> </p>\n\n<p style=\"text-align:center;\">On all other nights we aren’t expected to dip our vegetables one time.<br />\nTonight we do it twice.</p>\n\n<p style=\"text-align:center;\"><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין</strong></p>\n\n<p style=\"text-align:center;\"> <em>Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</em> </p>\n\n<p style=\"text-align:center;\">On all other nights we eat either sitting normally or reclining.<br />\nTonight we recline.</p>",
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"body": "<p>Yehuda Amichai is recognized as one of Israel’s finest poets. His poems—written in Hebrew—have been translated into forty languages, and entire volumes of his work have been published in English, French, German, Swedish, Spanish, and Catalan. Translator Robert Alter has said: “Yehuda Amichai, it has been remarked with some justice, is the most widely translated Hebrew poet since King David.”</p>\n\n<p>The following is an excerpt from <em>Open, Closed, Open:</em> </p>\n\n<p>I wasn’t one of the six million who died in the Shoah,<br />\nI wasn’t even among the survivors.<br />\nAnd I wasn’t one of the six hundred thousand who went out of Egypt.<br />\nI came to the Promised Land by sea.<br />\nNo, I was not in that number, though I still have the fire and the smoke<br />\nwithin me, pillars of fire and pillars of smoke that guide me<br />\nby night and by day. I still have inside me the mad search<br />\nfor emergency exits, for soft places, for the nakedness<br />\nof the land, for the escape into weakness and hope,<br />\nI still have within me the lust to search for living water<br />\nwith quiet talk to the rock or with frenzied blows.<br />\nAfterwards, silence: no questions, no answers.<br />\nJewish history and world history<br />\ngrind me between them like two grindstones, sometimes<br />\nto a powder. And the solar year and the lunar year<br />\nget ahead of each other or fall behind,<br />\nleaping, they set my life in perpetual motion.<br />\nSometimes I fall into the gap between them to hide,<br />\nor to sink all the way down.</p>",
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"body": "<p>When the wait at The Den is longer than 2 hours<br />\nWhen the light on Euclid is broken<br />\nTrying to do laundry on a Sunday<br />\nCleveland weather<br />\nEmergency alerts<br />\nSleep deprivation<br />\nAttempting to get from PBL to White in 15 minutes<br />\nWhen the wifi is out<br />\nWhen a cockroach surprises you in the shower<br />\nWhen Hillel is out of bagels<br />\n </p>",
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"handle": "next-year-in-jerusalem-10",
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"body": "\n\n<p style=\"text-align:center;\">At the end of the seder, it is traditional to sing \"Next Year in Jerusalem.\" We sometimes think of this as a literal wish, though far fewer of us have actually found ourselves in Jerusalem for seder the following year- congratulations if you have!</p>\n\n<p style=\"text-align:center;\">But Jerusalem is more than a place, it is a feeling, it is a hope. At this point in the seder, I invite everyone to take a moment to think about your own personal Jerusalem and where you hope to see yourself one year from now. </p>\n\n<p style=\"text-align:center;\">Now let's sing together:</p>\n\n<p style=\"text-align:center;\"><strong>לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם</strong></p>\n\n<p style=\"text-align:center;\"> <em>L’shana haba-ah biy’rushalayim</em> </p>\n\n<p style=\"text-align:center;\">NEXT YEAR IN JERUSALEM! </p>",
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"body": "<p>One of most beloved songs in the Passover seder is \"Dayenu\". A few of us will read the stanzas one at a time, and the everyone else will respond, \"Dayenu\" – meaning, “it would have been enough”.</p>\n\n<p>How many times do we forget to pause and notice that where we are is exactly where we ought to be? Dayenu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the whole point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayenu.”</p>\n\n<p>Fun fact: Persian and Afghani Jews hit each other over the heads and shoulders with scallions every time they say Dayenu! They especially use the scallions in the ninth stanza which mentions the manna that the Israelites ate everyday in the desert, because Torah tells us that the Israelites began to complain about the manna and longed for the onions, leeks and garlic. </p>\n\n<table>\n\t<tbody>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t<p><strong> </strong></p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p><strong>English translation</strong></p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p><strong><a>Transliteration</a></strong></p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p><strong>Hebrew</strong></p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If <a>He</a> had brought us out from <a>Egypt</a>,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu hotzianu mimitzrayim,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not carried out judgments against them</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo asah bahem sh'fatim,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא עָשָׂה בָּהֶם שְׁפָטִים</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had carried out judgments against them,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu asah bahem sh'fatim</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ עָשָׂה בָּהֶם שְׁפָטִים</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and not against their idols</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo asah beloheihem,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא עָשָׂה בֵּאלֹהֵיהֶם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had destroyed their idols,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu asah beloheihem,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ עָשָׂה בֵּאלֹהֵיהֶם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not smitten their first-born</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo harag et b'choreihem,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had smitten their first-born,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu harag et b'choreihem,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not given us their wealth</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo natan lanu et mamonam,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had given us their wealth,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu natan lanu et mamonam,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not split the sea for us</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo kara lanu et hayam,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>ןלא קָרַע לָנוּ אֶת הַיָּם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had split the sea for us,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu kara lanu et hayam,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ קָרַע לָנוּ אֶת הַיָּם</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not taken us through it on dry land</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo he'eviranu b'tocho becharavah,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had taken us through the sea on dry land,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu he'eviranu b'tocho becharavah,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ הֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not drowned our oppressors in it</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo shika tzareinu b'tocho,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא שִׁקַע צָרֵינוּ בְּתוֹכוֹ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>If He had drowned our oppressors in it,</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>Ilu shika tzareinu b'tocho,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>אִלּוּ שִׁקַע צָרֵינוּ בְּתוֹכוֹ</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>and had not supplied our needs in the desert for forty years</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>v'lo sipeik tzorkeinu bamidbar arba'im shana,</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>וְלֹא סִפֵּק צָרַכֵּנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה</p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>— Dayenu, it would have been enough!</p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p> <em>dayeinu!</em> </p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p>דַּיֵּנוּ</p>\n\t\t\t</td>\n\t\t</tr>\n\t</tbody>\n</table>",
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