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"body": "<h1><b>\"So that you tell in the ears of your son and your son's son\"</b></h1>\n\n<p><b>Written by Rabbanit Rut Manasseh a”h Submitted by Mrs. Sara Duani</b></p>\n\n\n\n<p><b>\"וּלְמַ֡עַן תְּסַפֵּר֩ בְּאָזְנֵ֨י בִנְךָ֜ וּבֶן־בִּנְךָ֗ אֵ֣ת אֲשֶׁ֤ר הִתְעַלַּ֙לְתִּי֙ בְּמִצְרַ֔יִם וְאֶת־אֹתֹתַ֖י אֲשֶׁר־שַׂ֣מְתִּי בָ֑ם וִֽידַעְתֶּ֖ם כִּי־אֲנִ֥י ה' \" (בא י\": ב\") </b></p>\n\n<p><b>And that you may recount in the hearing of your sons and of your sons’ sons how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am the Lord .” (Bo 10:2)</b></p>\n\n\n\n<p><b>Why are we commanded to tell our children the story of the Exodus from Egypt? Why is there so much emphasis on children during the seder? The Ohr Hachaim poses a similar question. He asks why it is necessary to tell our children about the miracles and wonders that Hashem performed for us.</b></p>\n\n<p><b> </b></p>\n\n<p><b>He explains that the whole purpose of the miracles, as witnessed during the ten plagues, was to strengthen the faith in the hearts of the Jewish people. The impression of Hashem's greatness had to be indelible, imprinted deep within their hearts and everlasting.</b></p>\n\n<p><b> </b></p>\n\n<p><b>The Alshich Hakadosh expounds on this point saying that the fact that the Jewish people witnessed Hashem's greatness with their own eyes, reinforced their Emunah (faith). This powerful experience must be passed on to the next generations. It is a powerful tool to bring us closer to our Creator and follow His path.</b></p>\n\n<p><b> </b></p>\n\n<p><b>Different communities have different customs and traditions concerning the involvement of the children at the seder. However, they all have one common factor - the evening revolves around the children. What a fantastic and amazing way to instill the faith in our children and nurture it.</b></p>\n\n<p><b> </b></p>\n\n<p><b>This is a generation where many of us are experiencing hardship and pain in the process of trying to keep the flame of faith burning. Pesach is a wonderful opportunity to inspire our children, involve them and answer the unique needs and questions of each and every one of them.</b></p>\n\n",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font><span><span><span><span><span>There are four cups of wine at the Seder: The classic reason we have four is because of four Leshonot Shel Geulah: </span></span></span></span></span><br />\n<span><span><span><span><span>הוצאתי היצלתי גאלתי ולקחתי. Another source (Seder Ha'Oruch) is that the four cups represent the four </span></span></span></span></span><span><span>people that have to make a special Bracha to give thanks to Hashem for being saved. This Bracha is called הגומל, and people say it when they have: </span></span></font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font>1) Crossed a desert</font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font>2) Went over the sea </font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font>3) Left prison</font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font>4) Were sick and healed. </font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font><span><span><span><span><span>When Bnei Yisroel left Mitzrayim, they actually did: cross a desert, go over the sea, leave the prison of Mitzryaim and were physically and spiritually healed. Therefore we must show Hashem </span></span></span></span></span><span><span>הכרת הטוב -we are giving Him thanks for taking us out of מצרים. In fact, the entire seder is to show Hakarat Hatov to Hashem. For example, Dayeinu is makir tov every step of the way. Showing gratitude is a very important midda (character trait). Tal Ben Shachar </span></span><span><span>a leader in positive psychology frequently speaks about the importance of expressing gratitude. </span></span><span>Psychological research has repeatedly shown that when we are thankful for the good in our life, the good grows and we have more of it. The opposite, sadly, is also true: when we fail to appreciate the good, when we take it for granted, the good depreciates. It appears that </span><span>being grateful triggers a positive spiral of growth and well-being. When you think of all you can be grateful for, when you take stock, you feel better. When you feel better, you become more open to—and are more likely to notice and pursue—positive experiences. You can begin this positive spiral of happiness at any moment by choosing to reflect on the things for which you are grateful. So on this special night, at the seder, take time to think of all those in your lives to whom you should be grateful: your caring family, your dedicated Rebbeim, Morot and teachers and your amazing friends. I, personally, would like to take the opportunity to express my Hakarat Hatov to everyone at Yeshiva Har Torah, the wonderful students, parents, faculty and staff. Wishing everyone a Chag Kasher V'Sameach. (Divrei Torah from Rabbi Aaron Leibtag, Morah D'Asra KJBS, Chicago).</span></font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n",
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"covertext": "VENAHAFOCHU As I run through the seder in my mind, I think of our uniquely Persian traditions. Yes, the green onion b...",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>VENAHAFOCHU</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>As I run through the seder in my mind, I think of our uniquely Persian traditions. Yes, the green onion beating at “Dayenu” time will be cathartic, to say the least. But another unique custom has me deeply reflective. During the recital of the plagues, Persian Jews have the tradition to cover their entire table on top (plates, cups, seder plate, etc.) with a table cloth (this correlates to the Ashkenazi tradition is to drip droplets of wine while reciting each plague). A cloth barrier divides between what is holy and what is horrible, between taharah (pure) and tumah (impure). One cannot help but think of how we now cover our mouths and hands with similar barriers, as we gather our essentials outside the home, in this age of Corona.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>In hopeful moments, my neshama is lifted when I’ve read our recent Torah portions. Hashem brought great miracles upon the time of the dedication of the mishkan – hundreds of thousands of Jewish souls amazingly fitting into a courtyard meant for a much smaller capacity. A burning ner tamid (eternal flame) that never dies is also described in the parshiot, and yet Jews are commanded to tend it nevertheless. For me, these symbols represent the boundless good in the virtual spaces online that YHT has constructed since our physical space has been taken from us. There is room for all. The “eternal flame” is the passion of our educators, administrators, and staff – determined to meet the mission statement of “Better Together,” even though we are apart, and never satisfied with the bare minimum.<br />\n<br />\nWe have also read in the parshiot leading up to Pesach about the thanksgiving offering, which today translates to Brikat HaGomel. We have been in the desert of quarantine, some of us at the bedside of our sick loved ones (or sick ourselves), feeling jailed in our homes, or bound to a mothership called home on an endless, treacherous voyage, with no shore in sight. These scenarios (ocean voyages, desert crossings, recovery from illness, and freedom from jail) prompted such offerings in the Torah. It is no coincidence to me that we read of this in these weeks of Corona. It is my sincere hope that we can collectively do a Brikat HaGomel in our synagogues after these dangerous trials are behind us.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>With Hashem’s help, it is my deep and profound wish, that by next year, this is all a far-flung memory. By next year, we should be recounting Pesach 5780/202,0 “The Year of Pesach and Corona,” from the safety and security of our seder tables in Yerushalim, in flawless health and joy, with parnissa tova, and our loved ones at our sides.<br />\n<br />\nIn an instant, just as like when Purim was coming to a close, the world can go venahafochu again – but this time, right-side up, and not upside-down. It’s all in Hashem’s compassionate hands.<br />\n<br />\nChag kasher v’Samayach to all,<br />\n<br />\nThe Liviem Family</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>",
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"covertext": "In the seder, we are up to the first step, called kadesh. It is where we drink the first cup of wine out of the four cup...",
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"body": "<p><b>In the seder, we are up to the first step, called kadesh. It is where we drink the first cup of wine out of the four cups. It’s like on Shabbat because we drink grape juice before we wash our hands (but here we do not say a bracha) and then we say the bracha on the matzah.</b></p>\n\n<p><b>What is kadesh? Kadesh is like a toast of freedom, and the introduction to the seder. The significance of kadesh is to honor the night and the holiday. Chazal say that the four cups of wine (or grape juice) that we drink the night of the seder represent the four expressions of redemption (Arbah L’shonot Shel Geulah). This is a very holy step in the seder that symbolizes our holiness and consecration. After we finish this step, we go on to perform the next mitzvot of the seder that were commanded to us in the Torah. </b></p>\n\n<p><b>Source: </b></p>\n\n<p><b><a href=\"https://torah.org/learning/yomtov-pesach-5755-vol1no01/\">https://torah.org/learning/yomtov-pesach-5755-vol1no01/</a></b></p>",
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"covertext": "Passover is an eight-day holiday. Four days are used to remember the events that took place in Egypt. The first two days...",
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"body": "<p><b>Passover is an eight-day holiday. Four days are used to remember the events that took place in Egypt. The first two days are used for remembering our liberation, and the last two days are used for the good future that will come. During Passover we have a seder. During the seder we eat כרפס. Ashkenazim use potato or parsley, and Sefardim use celery or parsley. There are also other customs such as using raw onion. The Karpas is either dipped in salt water or vinegar.</b></p>\n\n<p><b>During most of the Jewish holidays, it is expected to have a big feast. When we have our seder, we must dip greens into salty water. We do not eat until late into the evening. This forces us to question, why are we doing this? The seder table is meant to make us ask questions. Why is this night different from any other night? The Haggadah is meant to incite questions on how the Jews ended up in Egypt, and how they left. This brings us to understand G-d’s miracles. We were stranded in Egypt and after a menagerie of miracles, we were freed. It makes us realize everything is in G-d’s hands. </b></p>\n\n<p><b>Karpas, i.e. greens, are a symbol of spring. In spring we see all the new growth. The grass grows, the flowers bloom, and the trees start sprouting their fruit. Everything that was dormant in the winter becomes alive again. The Jews in their time of enslavement were dormant. The exodus gave new life to the Jews. This is what karpas symbolizes. </b></p>\n\n<p><b>The salty water symbolizes the tears that were shed by the Jews during the time of enslavement. The Jews had great hardships during this time. </b></p>\n\n<p><b>The act of dipping the greens in the salty water reminds us that even though we were given a chance for a new start, we suffer through great pain. It is through G-d’s help we were able to be freed. Historically, this has been proven over and over. During the inquisition, thousands of Jews in Spain were expelled, murdered, or forced to convert to Christianity. Those that survived were through G-d’s help. In the Holocaust, millions of Jews were killed or tortured. Again, those that survived were through miracles of G-d. </b></p>\n\n<p><b>So the question of why do we do this at the seder is easily answered. Life is G-d’s miracle. However, we must be reminded that along with this miracle there may also be suffering. Our emunah in Hashem is what can allow us to live. </b></p>\n\n<p><b>Another interesting note is that Persians normally use celery for this ritual. The reason for this is because in Farsi, the word for celery is “ karafs.” This is very close to the word “karpas.\" </b></p>\n\n<h2><b><img src=\"https://lh6.googleusercontent.com/dNNqwcH1eT-pGFmCo2pLK4tC553yIqcWRu1VllUF0AspG9Zij6sv2ZCAdHiSe-2u1wkGFkQbSmxUY11f6Vu6a0RoFq49ve-eFIRpP5qh2kCX4GWPQyaur8ARthMftBTlJvMT-_4Q\" alt=\"dNNqwcH1eT-pGFmCo2pLK4tC553yIqcWRu1VllUF0AspG9Zij6sv2ZCAdHiSe-2u1wkGFkQbSmxUY11f6Vu6a0RoFq49ve-eFIRpP5qh2kCX4GWPQyaur8ARthMftBTlJvMT-_4Q\" /></b></h2>\n\n<p><b><a href=\"https://blogs.timesofisrael.com/the-great-mystery-why-karpas\">https://blogs.timesofisrael.com/the-great-mystery-why-karpas</a></b></p>\n\n<p><b><a href=\"https://www.chabad.org/holidays/passover/pesach_cdo/aid/1985/jewish/Remembering-the-Future.htm\">Remembering the Future - Passover - Chabad.org</a></b></p>\n\n<p><b><a href=\"https://blogs.timesofisrael.com/why-karpas/\">Why Karpas? | Tzvi Silver | The Blogs</a></b></p>",
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"covertext": "Over the course of the seder, we drink the four cups of wine. Why are there four cups of wine? Each cup represents a p...",
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"body": "<p><b>Over the course of the seder, we drink the four cups of wine. Why are there four cups of wine? Each cup represents a phrase in the Torah (for the story of Pesach). The four phrases are: והוצאתי, והצלתי, וגאלתי, ולקחתי (I will take you out, I will save you, I will redeem you, I will take you as a nation). </b></p>\n\n<p><b>All of the cups of wine represent redemption from slavery and that we are now royal. At the seder, we usually lean to the left and drink the wine. We lean to the left to show that we, the Jews are kings and queens and no longer under the rule of Pharaoh. We drink these four cups of wine throughout the whole seder. The first cup we drink is the kiddush at the start of the Seder, then closer to the end, after Birkat Hamazon and finally at the conclusion of Hallel. At the seder, we have an obligation to drink four cups of wine. However, there is a fifth cup. This cup we don’t drink, but we save it for Eliyahu Hanavi. </b></p>\n\n<p><b>There are many theories on why there are four cups of wine. One talks about how the four cups represent the stages of Bnei Yisrael leaving Egypt and becoming their own nation. The first cup represents the rescue from the harsh labor (this started when the plagues hit Egypt). The second cup symbolizes when the Jews left Egypt, the third cup represents the splitting of the sea, when the Jews felt safe and the Egyptians came to capture them all. Finally, the fourth cup symbolizes Bnei Yisrael becoming a nation at Har Sinai. </b></p>\n\n<p><b>(LINKS USED)</b></p>\n\n<p><b><a href=\"https://www.jewishvirtuallibrary.org/four-cups-of-wine-on-passover\">https://www.jewishvirtuallibrary.org/four-cups-of-wine-on-passover</a></b></p>\n\n<p><b><a href=\"https://www.chabad.org/holidays/passover/pesach_cdo/aid/658520/jewish/What-is-the-significance-of-the-four-cups.htm\">https://www.chabad.org/holidays/passover/pesach_cdo/aid/658520/jewish/What-is-the-significance-of-the-four-cups.htm</a> <img src=\"https://lh5.googleusercontent.com/50AoTqUK1zHlXkAWQ--WyuXLKYfiGFsajQtkeftucl18nRGGmzuZIoeMY4_ZYWmgO__cuRrLkcl1dLE_3S7u4SM6-S_IwYkgfes4hEltFqsAHPVDv_zeq6kW9Rl1hIRrH-bB-3CV\" alt=\"50AoTqUK1zHlXkAWQ--WyuXLKYfiGFsajQtkeftucl18nRGGmzuZIoeMY4_ZYWmgO__cuRrLkcl1dLE_3S7u4SM6-S_IwYkgfes4hEltFqsAHPVDv_zeq6kW9Rl1hIRrH-bB-3CV\" /></b></p>",
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"handle": "ma-nishtana-by-liyona-shaulian",
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"covertext": "There are four questions in ma nishtana that the children are supposed to ask. We ask how come this night is different t...",
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"body": "<p><b>There are four questions in ma nishtana that the children are supposed to ask. We ask how come this night is different than all the other ones EX:) 1) Why do we only eat masa when usually we have masa and chametz. 2) How come on other nights we have all different vegetables but this night we have maror the bitter herbs? 3) How come on other nights we sit however we want but on this night we only lean to the left? 4) How come on all the other nights we dip once but on this night we dip twice?</b></p>\n\n<p><b>During the Pesach seder, the adults should say the story and the children should ask questions about the story. When we're at the Pesach Seder we should feel like we are in esiat mesraeem and feel like we're leaving Egypt itself not just the four fathers. The point is when the children ask the question they would feel more involved. The reason for the ma nishtana is for the children who are too shy to ask questions or don’t know which questions to ask about the freedom of our ancestors. They now have a chance to see the type of questions that may be asked. </b></p>\n\n<p><b>Source: Original idea by Liyona, inspired by her brother, Shlomo</b></p>",
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"body": "<p><b>In Avadim Hayinu we thank Hashem for freeing us from Egypt. It explains that if Hashem did not take us out of Egypt, we would still be slaves to Pharoah today. We have a mitzvah to tell the story of how we got freed from Egypt. The more of the story we tell, the bigger mitzvah we get. This shows how important it is to remember how Hashem freed us. The only reason we are able to celebrate this holiday is because Hashen freed us.</b></p>\n\n<p><b>In Avadim Hayinu it says that if Hashem did not take us out of Egypt we would still be slaves to Pharoah today, but what does this really mean? Do we really know what it felt like to be a slave in Egypt? It is hard for us to understand how hard things were for the Jews as slaves. It is hard to understand what we are really thanking Hashem for. The Haggadah Berura explains how bad things really were for the jews. Even the single word of פרעה shows how bad things were for the Jews. Pharaoh was a very cruel king. He made the Jews suffer a lot. It even shows in his name how bad he was. The root פרע means wickedness and evilness. This can help us to understand how badly he treated the Jews. </b></p>\n\n<p><b>Another reason is found in the Yetziat Mitzrayim Haggadah. When we think of Mitzrayim we don’t understand how bad Mitzrayim actually was. Mitzrayim was the lowliest nation in three ways. The first reason is that they were originally slaves but Hashem just gave them a kingdom for the reason of Klal Yisrael. The second reason is they were very impure and would always hurt each other. The last reason is they did avodah zarah and black magic. We can see from this how the Jews really suffered in Mitzrayim. From this we can understand how bad things really were and the reason why we are thanking Hashem. Now when we say Avadim Hayinu we will be very grateful to Hashem for freeing us from Mitzrayim. <a href=\"https://www.haggadot.com/clip/avadim-hayinu-28\">https://www.haggadot.com/clip/avadim-hayinu-28</a> </b></p>",
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"covertext": "מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר Avigail Nassir As we are beginning to get into the seder, the story of Rabbi Eliezer comes...",
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"body": "<p><b>מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר</b></p>\n\n<p><b>Avigail Nassir</b></p>\n\n<p><b>As we are beginning to get into the seder, the story of Rabbi Eliezer comes up. In the Haggadah it says:”מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן־עֲזַרְיָה וְרַבִּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶׁהָיוּ מְסֻבִּין בִּבְנֵי־בְרַק וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל־אוֹתוֹ הַלַּיְלָה, עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם רַבּוֹתֵינוּ הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית.” The translation of this is: ”It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva and Rabbi Tarfon were reclining in Bnei Brak and were telling the story of the exodus from Egypt that whole night, until their students came and said to them, \"The time of [reciting] the morning Shema has arrived.\" This part of the Haggadah brings up many questions,but I'm going to focus on one of the most asked questions: Was it really necessary for these Gedolim to spend all night talking about the exodus of Mitzrayim? If so, why was it so important to include this part in the Haggadah? What makes it so important to us?</b></p>\n\n<p><b>As said before in the section of מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר, we see five great Gedolim deeply discussing the Exodus from Egypt all through the night. Their students come rushing in and tell them that it is time for the morning Shema. Only until we mention מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר during the Seder, we are reminded and in a way to have a certain spirit on this night because this night is different from the rest as we are remembering the most important event in Jewish history. The purpose of it is to show us that even the wisest, brightest, and greatest of Jews took part in sharing the Exodus all night. Therefore, we must try to learn from them and take part in sharing the event that is the reason why we are all here today.</b></p>\n\n<p><b> </b></p>\n\n<p><b> All in all, we learn from our Rabbis who were involved in this story to engage and immerse ourselves into the Seder with passion. We should learn the story all night with no limit. We should learn it well enough to know the depth and meaning so that we feel a part of it. There is no doubt that this night is different from the rest. Pesach is what keeps the Jewish world together. Jews from all backgrounds gather around to enjoy and commemorate the most important event in our history. It is important to always remember the Exodus, pass down the story of Pesach, and keep it alive for many years to come as all the generations before us have done for us. That is the true meaning of Pesach: keeping the eternal connection and neverending communication of the Exodus that continues to be passed from generation to generation. </b></p>\n\n<p><b> </b></p>\n\n<p><b> ~Dvar Torah inspired by thoughts from Sefaria; </b></p>\n\n<p><b> final ideas written by me.</b></p>",
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"covertext": "The paragraph of אמר רבי אלעזר בן עזריה is talking about when רבי אלעזר בן עזריה stayed up all night in בני ברק and his...",
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"body": "<p><b><img src=\"https://lh5.googleusercontent.com/6gsNuOlf7GrFFUWp5OTNI89bX-bWlFx0luxjLdyyi4pSPvMMH5-iVqflz0Pr87oqAtupkNFnT28HqqC_jXm3CekItHM_1xdxoCcaxPAxDh38DGQjcPyiLPugwoSVCTkKBim4P-uI\" alt=\"6gsNuOlf7GrFFUWp5OTNI89bX-bWlFx0luxjLdyyi4pSPvMMH5-iVqflz0Pr87oqAtupkNFnT28HqqC_jXm3CekItHM_1xdxoCcaxPAxDh38DGQjcPyiLPugwoSVCTkKBim4P-uI\" /></b></p>\n\n<p><b>The paragraph of אמר רבי אלעזר בן עזריה is talking about when רבי אלעזר בן עזריה stayed up all night in בני ברק and his students had to come to him in the morning and tell him it is time for קריאת שמע. I had a question: Why do we read this paragraph on the seder night? </b></p>\n\n<p><b>There are tons of answers to this question but I am going to focus on 1 answer. The Arbarbenel says in his commentary on the haggadah that this is a proof of the statement the haggadah made earlier וכל המספר ביציאת מצרים הרי זה משובח. This proof shows that if we are obligated to mention יציאת מצרים every night, then why not just have a night dedicated to it. So we all fulfil the mitzvah of .זכרון יציאת מצרים This paragraph show us an example of the mitzvah and how you should do it correctly . (Now obviously don't be up all night but you should really talk about it at your seder).</b></p>\n\n<p><b><a href=\"https://judaism.stackexchange.com/questions/90915/why-do-we-quote-the-story-of-rav-elazar-ben-azaryah-in-the-haggadah\">Why do we quote the story of Rav Elazar Ben Azaryah in the Haggadah? - Mi Yodeya</a></b></p>\n\n<p><b><a href=\"https://judaism.stackexchange.com/questions/90915/why-do-we-quote-the-story-of-rav-elazar-ben-azaryah-in-the-haggadah\">https://judaism.stackexchange.com/questions/90915/why-do-we-quote-the-story-of-rav-elazar-ben-azaryah-in-the-haggadah</a></b></p>",
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"covertext": "As we are beginning to get into the seder, the story of Rabbi Eliezer comes up. In the haggadah it says:”מַעֲשֶׂה בְּרַב...",
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"body": "<p><b>As we are beginning to get into the seder, the story of Rabbi Eliezer comes up. In the haggadah it says:”מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן־עֲזַרְיָה וְרַבִּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶׁהָיוּ מְסֻבִּין בִּבְנֵי־בְרַק וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל־אוֹתוֹ הַלַּיְלָה, עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם רַבּוֹתֵינוּ הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית.” The translation of this is: ”It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva and Rabbi Tarfon were reclining in Bnei Brak and were telling the story of the exodus from Egypt that whole night, until their students came and said to them, \"The time of [reciting] the morning Shema has arrived.\" This part of the haggadah brings up many questions,but I'm going to focus on one of the most asked questions: Was it really necessary for these Gedolim to spend all night talking about the exodus of Mitzrayim? If so, why was it so important to include this part in the haggadah? What makes it so important to us?</b></p>\n\n<p><b>As said before in the section of מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר, we see five great gedolim deeply discussing the exodus from Egypt all through the night. Their students come rushing in and tell them that it is time for the morning shema. Only until we mention מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר during the Seder, we are reminded and in a way to have a certain spirit on this night because this night is different from the rest as we are remembering the most important event in Jewish history. The purpose of it is to show us that even the wisest, brightest, and greatest of Jews took part in sharing the exodus all night. Therefore, we must try to learn from them and take part in sharing the event that is the reason why we are all here today.</b></p>\n\n<p><b>All in all, we learn from our rabbis who were involved in this story to engage and immerse ourselves into the seder with passion. We should learn the story all night with no limit. We should learn it well enough to know the depth and meaning so that we feel a part of it. There is no doubt that this night is different from the rest. Pesach is what keeps the Jewish world together. Jews from all backgrounds gather around to enjoy and commemorate the most important event in our history. It is important to always remember the exodus, pass down the story of Pesach, and keep it alive for many years to come as all the generations before us have done for us. That is the true meaning of Pesach: keeping the eternal connection and neverending communication of the exodus that continues to be passed from generation to generation. </b></p>\n\n<p><b> </b></p>\n\n<p><b> ~Dvar Torah inspired by thoughts from Sefaria; </b></p>\n\n<p><b> final ideas written by me.</b></p>",
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"handle": "baruch-hamakom-by-maya-flam",
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"covertext": "ברוך המקום is where we sing a song praising Hashem for being so amazing, praising Him for giving us the Torah, and sayin...",
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"body": "<p><b>ברוך המקום is where we sing a song praising Hashem for being so amazing, praising Him for giving us the Torah, and saying that He is everywhere.</b></p>\n\n<p><b>The paragraph, “Blessed is the One Who gave the Torah” seems like it is out of place. At this point, the obvious statement of the Haggadah would have been to thank Hashem for taking us out of Egypt. Instead, we bless God because he gave us the Torah. Why?</b></p>\n\n<p><b>The Torah is called Torat Chaim which means “Instructions for Living”. Just like your microwave came with instructions, Torah is our instructions for life. If we don't have the Torah, we have nothing. A person may have lived despite a crazy situation, but if they don't know what to do with their life, what does it all mean?</b></p>\n\n<p><b>Source:</b></p>\n\n<p><b><a href=\"https://www.aish.com/h/pes/h/Baruch-Hamakom.html\">https://www.aish.com/h/pes/h/Baruch-Hamakom.html</a></b></p>",
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"covertext": "The four sons come up in the מגיד section of the seder. מגיד is in between יחץ and רחצה. מגיד Is when we narrate the st...",
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"body": "<p><b>The four sons come up in the מגיד section of the seder. מגיד is in between יחץ and רחצה. </b></p>\n\n<p><b>מגיד Is when we narrate the story of the exodus from Egypt. It is towards the beginning of the sedar. This is the part where we are learning about all the things that happened in Egypt.</b></p>\n\n<p><b>The Torah addresses all of Bnei Yisrael and these four sons are all a part of Bnei Yisrael. The reality is that these four sons are actually all within ourselves. A chacham, a smart person. A rasha, a wicked person. A tam, a simple person, and eino yodaya lishol, a person who cannot ask questions, they are inside of each and every one of us. Each person of Bnei Yisrael during the times of slavery in mitsraim helped a little bit with the nes of leaving. Moshe being the leader and telling Pharaoh to “let my people go” and fighting for it, Moshe’s mom by letting him go into the water, so that he would be saved. And everyone by just not giving up hope in Hashem, because if they did we might not be here today!</b></p>\n\n<p><b>Source: chabad.org</b></p>",
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"body": "<p><b>Vehi Sheamda in Magid appears as far back as early eighth century haggadahs. One interpretation about this passage is that it talks about how Hashem has saved the Jewish people from other nations many times throughout our history. What is remarkable about this is how it still applies to us in today’s time. There are so many people and nations out there that want us gone, but with the help of Hashem, we stay strong. Unfortunately, Israel gets attacks much more than they should. If you think about how few casualties happen compared to the amount of attacks, one would have to try hard to make a case that we are not being protected by Hashem. From long ago, He has protected us and helped us overcome any challenges we faced as a nation. </b></p>\n\n<p><b>Today, we are all living in a scary time. Even though many of us were, or know someone who was directly affected by this virus, we must continue to have faith and trust that Hashem will see us through this dark time as he did for us in Egypt. We must remember that Hashem is with us, even though it may be hard. During Pesach, we look back at everything Hashem has done for us. We went from being slaves, to being freed all because of Him. We made it to Eretz Israel because of him. No matter how dark we think things get, He will be there to shine a light.</b></p>\n\n<p><b>Source for inspiration: </b></p>\n\n<p><b><a href=\"https://www.aish.com/h/pes/f/hh/48959161.html\">https://www.aish.com/h/pes/f/hh/48959161.html</a></b></p>\n\n<p><b>Original idea. </b></p>",
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"title": "Makot By: Avital Sojcher",
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"covertext": "In magid, we get to the topic of the makot, or the 10 plagues. The Makot were the punishments for the Egyptians after en...",
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"body": "<p><b>In magid, we get to the topic of the makot, or the 10 plagues. The Makot were the punishments for the Egyptians after enslaving the Jews and torturing them. These plagues include the plagues of blood, frogs, lice, wild animals, pestilence, boils, hail, locust, darkness, and first borns. Each plague had a specific reasoning. The first 9 plagues only hardened Pharaoh's heart, but after the final one, he let the Jews free. </b></p>\n\n<p><b>A separate thought: Right now, we are going through our own plague, which makes us feel bad for the Egyptians, but we also must realize that the Egyptians were terrible to the Jews, and that without the makot, we would still be slaves in Egypt. </b></p>\n\n<p><b>Many people today doubt that miracles, like the makot, ever happened. They say “I don't believe in miracles” or “miracles aren't scientifically possible”, but really, through a spiritual level, they are possible, and the makot prove that. Each plague shows that spirituality, and belief in Hashem, can be greater than science or nature. The first plague, blood, affects water, which is a part of the natural world, just like the following makot. The second plague affects frogs, the third plague involves tiny bugs that infested the dirt, the fourth involves animals, as does the fifth, the sixth affected human beings, the seventh came from the sky, as did the eighth , and the ninth affected the sun and moon, which help us with the basic systems of life. Finally, the tenth makah, the one that made Pharaoh finally let the Jews free, affected the soul, which is higher than anything in nature. The makot are proof that spirituality, and belief in god, are higher than anything in nature. </b></p>\n\n<p><b>Source: aish.com </b></p>",
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"body": "<p><b>Dayenu means “it would have been enough”. When we were slaves in mitzrayim, Hashem set us free. For us being free would have been enough, but instead Hashem did extra and took us out of Mitzrayim with many miracles. When Moshe was leading the Jews out of Mitzrayim, they hit a sea, and Hashem made a miracle for the sea to split and all the Jews made it through to dry land. When the Egyptians went to chase after the Jews, Hashem made another miracle that the sea went back to how it was and drowned all the Egyptians. The song Dayenu is representing how grateful we are to Hashem for all that Hashem has done for us. At this point of the seder, we are in the middle of Maggid. During Dayenu some people have a custom to hit each other with scallions to remind us of how we were slaves in Mitzrayim and how Hashem helped us. This teaches us that Hashem is our father and he does a lot for us. If we weren't taken out of Mitzrayim we would be working for the Egyptians and we would be going through a difficult time, but Hashem saved us and gave us the Torah. </b></p>\n\n<p><b>Citations:</b></p>\n\n<ul>\n\t<li>\n\t<p><b><a href=\"https://www.jweekly.com/2015/04/02/torah-dayenu-lessons-life-can-be-unfair-and-life-is-beautiful/\">https://www.jweekly.com/2015/04/02/torah-dayenu-lessons-life-can-be-unfair-and-life-is-beautiful/</a></b></p>\n\t</li>\n</ul>",
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"body": "<p><b>Rabban Gamliel was a teacher who lived in Israel about 2,000 years ago and helped write the Haggadah. He wanted us to make sure that the foods at our seder are not just for eating but to remind us how the Jews felt at their last night of slavery. Rabban Gamliel said that every Pesach seder should include the story of Pesach, Matzah, and Maror. </b></p>\n\n<p><b>The Pesach is a lamb bone and also the name of this holiday, but why do we need it on our seder plate? Before the Jews left Egypt, each family had roasted lamb to eat. When Hashem brought the 10th plague to all the houses in Egypt, Hashem “passed over” the Jewish homes. The lamb is a sign to Hashem that the Jews were choosing to be free. The lamb bone reminds us that we are choosing to celebrate Pesach now. </b></p>\n\n<p><b>The next, which is matzah, why is that on our seder table? Matzah is made of the same dough as bread but we make it much faster. Matzah reminds us that when Pharaoh was finally convinced to let us go, we had no time to get ready or wait and that we had to go fast! Eating matzah at the seder reminds us of slavery and freedom because we took it with us to eat when we didn't have time to make anything else. </b></p>\n\n<p><b>Maror, which means “bitter,” is a vegetable we eat on Pesach but why is it on our seder table? Maror has a bitter and harsh taste just like the Jews’ lives being slaves in Egypt. It helps us remember and imagine the heaviness of lifting bricks and our pain and suffering in our hearts when we thought we would never be free. Maror helps us understand the importance of freedom because of how much we talk about slavery. It helps us remember that when we get the choice, we choose to be free. <img src=\"https://lh6.googleusercontent.com/x5g43wle0ELj7VVJfglKHJR_7P7zEMY1-5i6oXfLMbKQR3-zdwGA9NsBCfARYkNHsYmNFR5nwtTCeW2bB0IrsHydg1jpFbEiWyN7w0dURZFRuhOw8em9ipMkZ4RO3-qe6YIHj9jr\" alt=\"x5g43wle0ELj7VVJfglKHJR_7P7zEMY1-5i6oXfLMbKQR3-zdwGA9NsBCfARYkNHsYmNFR5nwtTCeW2bB0IrsHydg1jpFbEiWyN7w0dURZFRuhOw8em9ipMkZ4RO3-qe6YIHj9jr\" /></b></p>\n\n<p><b>These three symbolized foods, Pesach, Maror, and Matzah bring the feeling of Pesach to our table. No matter how long ago the first Pesach was, we still try to feel that right now we are free and we should be thankful for it.</b></p>\n\n<p><br />\n<br />\n<b>*Sources: <a href=\"http://www.sefaria.org\">www.sefaria.org</a> <a href=\"http://www.chabad.org\">www.chabad.org</a> </b></p>",
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"covertext": "Korech is the 10th step in the seder. It's a sandwich with Matzah and maror. You may ask why we would combine them both...",
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"body": "<p><b>Korech is the 10th step in the seder. It's a sandwich with Matzah and maror. You may ask why we would combine them both if we have eaten matzah and maror before. Matzah and maror represent two different things. Matzah is a symbol of freedom and our strengths and since Maror is very bitter, it can symbolize our weaknesses. We all have things that we are really good at and things that we still have difficulty with. Our weaknesses aren’t extremely bad, they can be used in a positive direction. We eat matzah to identify what our strengths are and we eat maror to identify what our weaknesses are to know where we could grow and fix things. We put them together so the strong parts of who we are can inspire and help the weak parts of ourselves. This will elevate and guide us so every part of us can be in freedom. This is why we combine both maror and matzah together.</b></p>\n\n<p><br />\n<b>Dvar Torah Inspired by:</b></p>\n\n<p><b><a href=\"https://www.chabad.org/holidays/passover/pesach_cdo/aid/1797/jewish/Korech.htmhttps://www.chabad.org/holidays/passover/pesach_cdo/aid/1797/jewish/Korech.htm\">https://www.chabad.org/holidays/passover/pesach_cdo/aid/1797/jewish/Korech.htmhttps://www.chabad.org/holidays/passover/pesach_cdo/aid/1797/jewish/Korech.htm</a></b></p>\n\n\n\n<p><b><a href=\"https://www.chabad.org/multimedia/video_cdo/aid/3293132/jewish/The-Meaning-Behind-the-Matzah-Maror-Sandwich-Korech.htm\">https://www.chabad.org/multimedia/video_cdo/aid/3293132/jewish/The-Meaning-Behind-the-Matzah-Maror-Sandwich-Korech.htm</a></b></p>\n\n<p><b>Final Ideas Written by me</b></p>",
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"body": "<p><b>The afikoman is the half of the middle matzah that was hidden away to be eaten for the end of the meal.We eat the afikoman after shulchan orech. There is a question if the afikoman is intended to remember the paschal offering or the matzah that was eaten together with it. Because of this we eat the Lubavetchers custom of two kazeitim. The afikoman should be eaten while reclining on the left side, without stopping or interruption. At the first seder, the afikoman should be eaten before midnight. After the afikoman, nothing should be eaten for the remainder of night. The only exception are the remaining 2 cups of wine. We do this so that the taste of the matzah will stay in our mouth.</b></p>\n\n<p><b>The word afikoman can be divided into 2 words...afiko man which means “ bring out sustenance”. Eating the afikoman brings Hashem's strengths and power into the material world.</b></p>\n\n<p><b>The afikoman is related to the paschal sacrifice. Both are eaten at the end of the meal when the person has already satisfied his hunger. Rav Sholem Kaidnaner, asked Rebbe Maharash the meaning of tzafun. He said it means hidden. </b></p>\n\n<p><b>Eating the afikoman allows us to destroy the hidden evil in our heart. </b></p>\n\n<p><b>Source: At Our Rebbe Seder Table collected from the works of the Lubavitcher Rebbe and Rabbi Menachem M. Schneerson<img src=\"https://lh3.googleusercontent.com/GZFqLLD3VflZdhLTKMORR1-pg6POsmkN-kZVZ9oYD25VkymUj2pNNuH09QGhzVOODbqQFFXXpDayAhpRD98jLFIS_rX1Jg2EBI8yEphHNucNTX4aW4ipm2O_nmWhKcdzzfBfliaH\" alt=\"GZFqLLD3VflZdhLTKMORR1-pg6POsmkN-kZVZ9oYD25VkymUj2pNNuH09QGhzVOODbqQFFXXpDayAhpRD98jLFIS_rX1Jg2EBI8yEphHNucNTX4aW4ipm2O_nmWhKcdzzfBfliaH\" /></b></p>",
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"body": "<p><b>Hallel is the part of the seder where we praise Hashem. Pesach is the only רגל that we say Hallel shalem on the first 2 days. The dvar torah is about the prayer of Hallel. Hallel is being said at the last part of the Haggadah. We say it after the seudah on a full stomach. There are places where it is customary to recite the entire Hallel communally and to recite the blessings beforehand and afterwards on the first night of Pesach after the Evening Service. It is similarly recited on the second night of Pesach. This custom is not practiced in these regions, for we do not recite Hallel at all in the synagogue on this night. </b></p>\n\n<p><b>This idea is from chabad.org</b></p>",
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"covertext": "Before we sing the last song of the seder I have a dvar torah for you . The song לשנה הבאה בירושלים is talking about how...",
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"body": "<p><b>Before we sing the last song of the seder I have a dvar torah for you . The song לשנה הבאה בירושלים is talking about how hopefully within the next year we will be in Israel and Mashiach will come. I was wondering why Mashiach is brought up so many times during the year. Mashiach is brought up during Tefillah everyday, during Holidays and many more times during the year. Why do we daven so many times during the year for Mashiach to come, but he never comes. There are also a bunch of things that have to happen in order for Mashiach to come like all the Jews have to spend a shabbat together or the red cow. So I was wondering why Mashiach hasn’t come yet, even though we haven’t seen a red cow or spent a shabbat with all the Jews, Mashaich can still come. Also with this whole coronavirus is a sign that Mashaich might be able to come. Whether those are true or false, the reason Mashaich isn’t here yet is because us Jews are not ready for Mashiach to come. What does that mean we are not ready for Mashiach to come. 1. We are not prepared. Mashaich can come anytime in this year and we won't have anything packed. 2. We don’t know enough about Mashiach. All we can do is that we keep on davening until Mashiach comes.</b></p>\n\n\n\n<p><b>This Dvar Torah was written by Gabriella Eckman (source: knowledge). </b></p>",
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"body": "<p>The Wicked Child asks, \"What is this work you are doing?\" He does not include himeself! We answer, \"If you would have been in Egypt, you would not have been redeemed.\" This question and answer do not seem connected. What is he asking? What are we answering?</p>\n\n<p>The Wicked Child is saying that he only keeps the Mitzvot when they make sense to him. We answer, then the blood on the doorpost would not have made sense to you and you would not have been saved. This teaches us that sometimes we just need to have Emunah (faith) in Hashem. We need to have the Emuna, the faith that כל מה שה' עושה הכל לטובה everything that Hashem does is for the good, even if things look bad, they are supposed to happen to us. The message is to have Emunah.</p>\n\n",
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"covertext": "Have you ever wondered why it is that the רשע and the שאינו יודע לשאול have the same answer even though they don't ask q...",
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"body": "<p><b>Have you ever wondered why it is that the רשע and the שאינו יודע לשאול have the same answer even though they don't ask questions that even remotely resemble each other? Now being as it may that you have a Haggadah right in front of you I am not going to write out the question and answers of all the banim rather I will just highlight what I am using by writing it down. What I am going to focus on is a specific part of the answer that both of the banim get בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם what this pasuk means is: because of this Hashem did this to me when I was leaving Egypt. The answer for the רשע is that the passuk says for me and not for you (the רשע) had you (the רשע) been in Egypt you would not have been taken out. And the answer for שאינו יודע לשאול is the pasuk is the answer. Essentially it is saying that the pasuk says וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם. And that the pasuk is teaching you to do exactly that and you explain to him that because of the פסח מצה ומרור Hashem took me (the parent) out of Egypt. But, what if I told you the “son who doesn't know how to ask” has the same answer as the רשע because he too is a רשע. According to the כלי יקר in שמות the שאינו יודע לשאול can be worse than the רשע. The כלי יקר explains that there are two types of שאינו יודע לשאול 's, one who doesn't know how to ask and one who if you properly translate the words שאינו - doesn’t יודע - know לשאול - to ask, this child has no דרך ארץ he wants to be so far removed from taking part in the סדר that he won't even disrespectfully ask any questions. This is also why he is called the שאינו יודע לשאול and not the שאינו יודע איך לשאול. This child is the most troublesome child at the table, worse than the Rasha. The כלי יקר also says that the reason that the רשע and the שאינו יודע לשאול have the same answer is that if this child is a רשע רע then he will understand that לי ולא לו would apply to him because had he been there he would not have participated in the עבודה and would have thus not been taken out of Egypt. And if this child didn't know how to ask then he would not even think לי ולא לו because he believes he would and/or actually would have participated in the עבודה and the idea of עָשָׂה ה' לִי meaning לי ולא לו would not even cross his mind. </b></p>\n\n<p><b>Furthermore, the ירושלמי when explaining the ארבע בנים, says that there are four sons the חכם the רשע the טיפש and the שאינו יודע לשאול. If you didn't know what was weird about that the תם is replaced with the טיפש why would the תם be called the simple one and not the שאינו יודע לשאול which everyone believes is the simplest one at the table? The reason is because the ירושלמי doesn't believe that the שאינו יודע לשאול is the simplest person at the table. After all, he isn’t the farthest removed from the table in the sense that he isn't participating rather than being the farthest removed from the table in the sense that he is the least intelligent. He has seperated himself the very most. </b></p>",
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"body": "<p>Growing up a block away from my maternal grandfather was a uniqe privilege. One of my most favorite parts of Pesach was Shulchan Aruch of the second Seder, when my Zaide would tell us the story of his exodus from Russia. He would detail how he was a young boy and he was only allowed to take a pillow. He left his home, his beloved cow Nadjya and everything he knew, and with his family, snuck over the border by boat in the middle of the night. The story included details from before the escape, how he was beat up in school for being Jewish and how his father, the Rabbi of the community, was thrown in jail. We heard about the sacrifices his parents made by sending him and his brothers in a milk cart over the Polish border to learn Torah with the Chafetz Chaim. How poinant, I realize as an adult, that the second Seder, the one for those of us in the galut, is when my gradnfather would detail his suffering in galut. The exodus from Russia story would be told over bowls of the Baal Shem Tov's borscht, that my mother would make for the second Seder. This is the first year that I am making it myself. As my husband and I talked about what our new Seder would be, without extended family, we chose elements of each of our family's Seders. Of course, on the second night, over steaming bowls of borscht, I will tell my Zaide's story to my children, connecting them to the rich past that I grew up dreaming of as I fell asleep during Nirtza at the table, seated next to my Zaide.</p>",
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"covertext": "Dear YHT Family, It is a pleasure to present this special edition of the YHT Family Haggadah, which is a collective effo...",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>Dear YHT Family,</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<div>\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>It is a pleasure to present this special edition of the YHT Family Haggadah, which is a collective effort by our faculty, parents and students. During this time of separation and isolation, this is yet another expression of our unity and strength. Kol HaKavod to all who contributed and a special Yasher Koach to Morah Geller's 7th grade girls. Special thanks to Judy Sobel and Ms. Kletenik for serving as editors. I hope this Haggadah enhances your fulfillment of Sippur Yetziat Mitzrayim as we continue to transmit our mesorah to our precious children. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span>The source for the Mitzvah of telling the story of </span><i>yetziat mitzraim</i><span> is </span><span><span><span><span><span><span>וְהִגַּדְתָּ֣ לְבִנְךָ֔ בַּיּ֥וֹם הַה֖וּא לֵאמֹ֑ר, and you should tell it to your child on this day. Why does the Torah use the word וְהִגַּדְתָּ֣ and not </span></span></span></span></span></span><span><span><span><span><span><span>וְאָמַרְתָּ֥? The <i>Netziv</i>, in his Torah commentary <i>Haamek Davar,</i> distinguishes between <i>haggadah </i>and <i>amirah </i>in the verse in Parashat Haazinu: </span></span></span></span></span></span></div>\n\n<div> </div>\n\n<div>\n<div>\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>שְׁאַ֤ל אָבִ֙יךָ֙ וְיַגֵּ֔דְךָ זְקֵנֶ֖יךָ וְיֹ֥אמְרוּ לָֽךְ</span></span></span><span><span><span> - Ask you father and he will relate to you, your elders and they will tell you. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>\n\n<div> </div>\n\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>The <i>Netziv</i> explains that <i>amirah </i>refers to answering the questions directly and to the point, while <i>haggadah </i>goes beyond simply answering the questions, but involves elaborating and teaching far-reaching lessons, which motivate the child to want to learn even more. The special relationship which a parent has with a child, in general, but in particular t the <i>Seder,</i> is one of <i>haggadah</i>, teaching through discussion, which not only deepens the child's understanding but creates a special bond </span></span></span>between<span><span><span> parent and child as well. This relationship establishes the foundation for future conversations and discussions through which our beautiful <i>mesorah</i> is transmitted.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>\n\n<div> </div>\n\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font><span>It is my fervent hope that this YHT Family Haggadah, created during a challenging time when so many are not able to celebrate with extended family and friends, will unite us and bring meaning and unity to our Pesach experience.</span></font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>\n\n<div> </div>\n\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font><span>Chag Kasher Vesameach,</span></font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>\n\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font><span>Rabbi Gary Menchel</span></font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>\n\n<div><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><font><font><span>Rosh HaYeshiva</span></font></font></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>\n</div>\n</div>\n</div>",
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Korech
Haggadah Section: Koreich
Source:
Ayelet Noy
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