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"body": "<p>When a person eats and drinks [as part of celebrating a holiday], they are obligated to feed \"the stranger, the orphan, and the widow\" (Deuteronomy 16:11).</p><p>But someone who locks the doors of their house, eating and drinking with their children and spouse [alone], and doesn't provide food or drink to the poor and depressed, is not participating in the joy of [God's] commandments but rather the joy of the gut, and about them it says, \"their sacrifices are like bread for the dead; all who eat of them will become impure, for their bread is for themselves\" (Hosea 9:4) Joy like this is disgrace for them, as it says, \"I will strew dung upon your faces, the dung of your festal sacrifices\"(Malachi 2:3).</p>",
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"body": "<p style=\"text-align:justify;\">I went to Cyprus to see what could be done – if anything could be done – regarding the hundreds of children who were being held there. At that time there were 40,000 Jews incarcerated in the Cyprus camps and each month the British, with their punctuality and exactness, allowed 1,500 Jews to enter the Land of Israel: 750 came from the camps in Europe and 750 from Cyprus. In Cyprus the certificates were granted on a “first in, first out” basis and as a result many small children had to remain in the camps, where the living conditions were quite harsh for a long time. </p><p style=\"text-align:justify;\">One day a committee of doctors appeared in my office in Jerusalem. “We cannot accept responsibility for the health of the babies if they remain another winter in the camps”, they said. That was why I started to negotiate with the mandatory government. We suggested some sort of framework in which families of survivors who had a child who was less than a year old would be allowed to leave for Palestine earlier than the regular queue. The amount of certificates would be adjusted retroactively. In order to do so we had to convince the mandatory government to act with some flexibility and logic, although at the time this government was neither. The survivors also had to be convinced that children should be given priority. </p><p style=\"text-align:justify;\">It took some time before I arrived at some sort of an arrangement with the government but I did succeed. There was also a special consignment of certificates for orphans. The next step was to go to Cyprus and talk to the survivors themselves. I was told by my friends that I would never convince them to give up their turn. Getting to Palestine was so important for them that they would not want to give up their turn for any reason. I could not accept that verdict without trying, so I left for Cyprus. </p><p>When I arrived I appeared before the British Camp Commander, who was tall, slim and elderly and a veteran of long service in India. One may say that this was a courtesy call. I told him who I was and what my purpose was and asked if I may tour the camps the following day. He listened to what I had to say with a cold and unfriendly demeanor and when I had done, he said: “I am informed of the families with babies but I have received no instructions regarding orphans.” When I informed him that that had been a part of the agreement he said that he would have to clarify that. We continued our conversation when all of a sudden he agreed to add the orphans to the list. I could not figure out what made him change his mind so suddenly but the next morning I heard that he had received a report from the Chief-Secretary in Jerusalem in which he was told to “Beware of Mrs. Meirson, she is a tough one”.</p><p>I guess that that is what made him change his mind so suddenly. </p><p>*Golda Meir was an Israeli Teacher, Kibbutznik, Politician and the fourth Prime Minister of Israel</p><p>Translated by Arieh Malkin </p><div> </div>",
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"body": "<p><strong><strong><strong><strong>The Torah speaks of four Daughters: one possessing wisdom of the heart, one rebellious, one simple and pure, and one who cannot ask questions.</strong></strong></strong></strong></p>\n\n<p><strong><strong><strong><strong>The daughter possessing wisdom of the heart </strong>what does she say? \"Father, your decree is harsher than Pharoah's. The decree of the wicked Pharoah may or may not have been fulfilled, but you who are righteous, your decree surely is realized.\" The father heeded his daughter (Miriam). So we too follow in her steps with drums and dancing, spreading her prophecy amongst the nations</strong></strong></strong></p>\n\n<p><strong><strong><strong>The rebellious daughter</strong>, what does she say? \"Recognize\" the ways of enslavement and the tyranny of man's rule over man. Although she rebels against authority it is said: She was more righteous than he, and we enjoy no freedom until we have left our unjust ways.</strong></strong></p>\n\n<p><strong><strong>The simple and pure daughter</strong>, what does she say? \"Wherever you go, so shall I go, and where you rest your head so there will I rest mine. Your people are mine, and your God my God\" (Ruth,1:16). We shall indeed fortify her in her loyalty to those she loved, and it was said to her: \"May God make the woman who is coming into your house like Rachel and Leah, both of whom built up the House of Israel.\"</strong></p>\n\n<p><strong>And the daughter who cannot ask</strong>– only her silent weeping is heard, as it is written, \"and she wept for her father and mother.\" We will be her mouthpiece and she will be for us a judge. We will return her to her mother's house and to her who conceived her, and we will proclaim \"liberty in the land for all its inhabitants.\"</p>\n\n<p>Each of the Four Daughters expresses a unique path from bondage to freedom in a national and human sense. They learn from examining their parents' lives and from the struggle of their nation, while their parents themselves are exposed to new spiritual layers as a result of their daughter's education.</p>\n\n<p><strong>Wise of Heart: </strong>According to the <em><a href=\"http://www.ritualwell.org/glossary/4/letterm#term276\">Midrash</a></em>, young Miriam persuaded her father Amram and the other enslaved men of Israel not to separate from their wives despite Pharoah's decree to destroy all male newborns. When her mother Yocheved gave birth to a boy, the two worked together to save the new son/brother. Miriam recognized the historical significance of this nascent struggle, as she did at the splitting of the Red Sea, and thus led her people to redemption ( <em><a href=\"http://www.ritualwell.org/glossary/4/lettert#term363\">Talmud</a> Bavli, Sotah 12</em> ).</p>\n\n<p><strong>Rebellious: </strong>Tamar's complex relationship with her father-in-law, Judah, son of <a href=\"http://www.ritualwell.org/glossary/4/letterj#term235\">Jacob </a>our forefather, expresses a rebellion whose result was critical to the continuation of the tribe of Judah and the Jewish people. With her deeds, Tamar barricaded herself against her loss of freedom as an imprisoned widow. She eventually achieves the <em>yibum </em> (levirate marriage) to which she is entitled, and becomes the \"founding mother\" of the Davidic dynasty, symbol of messianic redemption (Tamar, Genesis 38:26).</p>\n\n<p><strong>Simple and Pure: </strong>Ruth the Moabitess remained true to her mother-in-law Naomi, and her ingenious loyalty is absolute. This wonderful emotional closeness that Ruth so adamantly demonstrates rescues both of them from poverty and internal bondage (Ruth 4:11).</p>\n\n<p><strong>The One Who Cannot Ask: </strong>This last of the four daughters lacks sufficient freedom to taste even slightly the redemption and thus remains weeping in utter slavery. Although the 'beautiful captive' from war is allowed to grieve for her parents before she is taken (Deuteronomy 21:13), she is a reminder of the reality of silenced bondage, which continues to exist in our midst in various ways. The silent weeping that erupts from this dark reality is a call to action for the cause of freedom and liberty of every man and woman (Leviticus 25:10), born in the image of God, in order to live securely in their homes, among their people and loving family (Song of Songs 3:4).</p>\n\n<p>Rabbi Einat Ramon, is the first Israeli-born woman to be ordained as a Rabbi.</p>\n\n<p>This clip originally appeared on <a href=\"https://www.ritualwell.org/ritual/four-daughters-sources\">Ritualwell.org.</a></p>\n",
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"body": "<p></p><p><span><span><span>Korech:<span> </span>Mixing the Bitter and the Sweet</span></span></span></p><p><span><span><span>One of my favorite moments of the seder comes just before dinner is served.<span> </span>It is called Korech.<span> </span>It is also known as the Hillel sandwich.<span> </span>It is the moment when we eat maror (the bitter herbs) and the charoset (the sweet apple and nut mixture) on a piece of matzah.<span> </span>What a strange custom to eat something so bitter and something so sweet all in one bite.<span> </span>I can taste it now, just thinking about it, and the anticipation is almost too much to bear.<span> </span>I dread it, and I long for it all at the same time.<span> </span>Why do we do such a thing?<span> </span>We do it to tell our story.</span></span></span></p><p><span><span><span>The Jewish people tells our story through our observance of Jewish holidays throughout the year.<span> </span>The holidays of Passover, Chanukah and Purim remind us just how close the Jewish people has come to utter destruction and how we now celebrate our strength and our survival with great joy, remembering God’s help and our persistence, and our own determination to survive.<span> </span></span></span></span></p><p><span><span><span>We also tell the story throughout our lifetime of Jewish rituals. <span> </span>The breaking of a glass at a Jewish wedding reminds us that even in times of life’s greatest joys we remember the sadness of the destruction of the Temple.<span> </span>When we build a home, some Jews leave a part unfinished to remember that even when building something new, we sense the times of tragedy in the Jewish people.<span> </span>And on Passover we mix the sweet charoset with the bitter maror, mixing bitter and sweet of slavery and freedom all in one bite.</span></span></span></p><p><span><span><span>Throughout each year and throughout our lifetimes, we challenge ourselves to remember that even in times of strength, it is better to sense our vulnerability, rather than bask in our success.<span> </span>We all have memories of times in which bitter and sweet were mixed in our lives, all in the same bite.<span> </span>Judaism says, sometimes life is like that.<span> </span>We can celebrate and mourn all at the same time.<span> </span>And somehow, everything will be ok.<span> </span>What is your korech moment?</span></span></span></p><p><span> </span></p>",
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"body": "<p><span>The plagues God visited on the Egyptians in Egypt seem to be a parade of people’s greatest fears, a mythological show of the power of the living versus primal fear. </span></p><p><span>Starting from the blood of birth and of death, through primal human fears of small creatures (lice) and large ones (wild beasts), fear of financial ruin (locusts), fear of the dark (losing direction and meaning), we face the greatest fear: the fear of our children’s lives – loss of the future. Tonight, a night to commemorate the past, we seek the mercy of God’s protection, look out from our places at a world full of fears and dangers – and</span><span> </span><a href=\"http://www.sinai-temple.org/passover/plagues.php#\">pray for</a><span> </span><span>another quiet year.</span></p><p><span>Shai Zarchi, Israeli educator at \"HaMidrasha\" and a reciepient of the Liebhaber prize for the Promotion of Religius Tolerance</span><span>.</span></p><p><span>*HaMidrasha promotes Jewish renewal in Israel by using the Israeli-Zionist experience as a platform for reconnecting to Jewish heritage.</span></p>",
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"body": "<div><table><tbody><tr><td><p>Thank You</p></td><td><p>Toda – Uzi Hitman</p></td><td><p>תודה - עוזי חיטמן</p><p>מילים: עוזי חיטמן</p></td><td></td></tr><tr><td><p>Chorus:</p><p><br /> Thanks for all that You've created,</p><p>Thanks for what You've given me.</p><p><br /> For our eyesight,</p><p>A friend or two,</p><p>For what I have in the world.</p><p>For the song which flows,</p><p>And a forgiving heart -</p><p>Because of all this - I exist.</p><p>Thanks for all that You've created,</p><p>Thanks for what You've given me.</p><p> <br /> For a child's laughter,</p><p>And the blue sky,</p><p>For the earth - and a warm home.</p><p>A corner to sit in,</p><p>A loving woman,</p><p>Because of all this - I exist.</p><p><br /> Thanks for all that You've created,</p><p>Thanks for what You've given me.</p><p><br /> For a day of happiness,</p><p>Innocence and honesty,</p><p>For the sad day - which passed and disappeared.</p><p>Two thousand cheers, <br /> and hands clapping.</p><p>Because of all this - I exist. <strong></strong></p></td><td><p>Chorus:</p><p>Toda al kol ma shebarata, <br /> Toda al ma sheli natata. <br /> <br /> Al or einayim, <br /> Chaver oh shnayim, <br /> Al ma sheyesh li ba'olam. <br /> Al shir kolei'ach <br /> Velev solei'ach <br /> Shebizchutam ani kayam.</p><p>Toda al kol ma shebarata, <br /> Toda al ma sheli natata. <br /> <br /> Al tzchok shel yeled <br /> Ushmei hat'chelet <br /> Al adama - uvayit cham. <br /> Pina lashevet <br /> Isha ohevet <br /> Shebizchutam ani kayam. </p><p>Toda al kol ma shebarata, <br /> Toda al ma sheli natata. <br /> <br /> Al yom shel osher, <br /> T'mimut veyosher, <br /> Al yom atzuv shene'elam. <br /> Tshu'ot - alpayim, <br /> V'chapayim, <br /> Shebizchutam ani kayam. </p></td><td><p>תודה על כל מה שבראת</p><p>תודה על מה שלי נתת</p><p>על אור עיניים</p><p>חבר או שניים</p><p>על מה שיש לי בעולם</p><p>על שיר קולח</p><p>ולב סולח</p><p>שבזכותם אני קיים</p><p>תודה על כל מה שבראת</p><p>תודה על מה שלי נתת</p><p>על צחוק של ילד</p><p>ושמי התכלת</p><p>על אדמה ובית חם</p><p>פינה לשבת</p><p>אישה אוהבת</p><p>שבזכותם אני קיים</p><p>תודה על כל מה שבראת</p><p>תודה על מה שלי נתת</p><p>על יום של אושר</p><p>תמימות ויושר</p><p>על יום עצוב שנעלם</p><p>תשואות אלפיים</p><p>וכפיים</p><p>שבזכותם אני קיים</p></td></tr></tbody></table></div>",
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