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"covertext": "God uses four expressions of redemption to describe the Exodus from Egypt: \tI will take you out... \tI will save you......",
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"body": "<p>God uses four expressions of redemption to describe the Exodus from Egypt:</p>\n\n<ol>\n\t<li>I will take you out...</li>\n\t<li>I will save you...</li>\n\t<li>I will redeem you...</li>\n\t<li>I will take you as a nation…</li>\n</ol>\n\n<p>In response, we drink each cup of wine as an expression of celebration of our deliverance.</p>\n\n<p>There is also a fifth expression: \"And I will bring you to the land which I promised Abraham, Isaac, and Jacob, and will give it to you as an inheritance.\" In response, there is also a fifth cup of wine; this is set aside for Elijah. While the first four expressions of redemption have come to pass, the fifth expression refers to the coming of the Moshiach (Messaiah) which has not. Thus, this cup goes undrunk, and is set aside for the prophet, Elijah, who is said will announce the arrival of Peace.</p>\n",
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"covertext": "(Traditionally, the Four Questions are recited by the youngest person present. As such, we ask all freshmen and PSEO stu...",
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"body": "<p>(Traditionally, the Four Questions are recited by the youngest person present. As such, we ask all freshmen and PSEO students who are present and able to sing them tonight)</p>\n\n<p>? מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת</p>\n\n<p> <em>Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?</em> </p>\n\n<p>Why is this night of Passover different from all other nights of the year?</p>\n\n<p>#1</p>\n\n<p>.שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה</p>\n\n<p> <em>She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.</em> </p>\n\n<p>On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?</p>\n\n<p>#2</p>\n\n<p>.שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר</p>\n\n<p> <em>Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.</em> </p>\n\n<p>On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?</p>\n\n<p>#3</p>\n\n<p>.שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים</p>\n\n<p> <em>Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.</em> </p>\n\n<p>On all other nights, we do not dip vegetables even once, why on this night do we dip greens into salt water and bitter herbs into sweet haroset?</p>\n\n<p>#4</p>\n\n<p>.שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ</p>\n\n<p> <em>Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.</em> </p>\n\n<p>On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?</p>\n",
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"covertext": "The Four Children Our society likes to break people into categories: the weak and the strong, the good and the bad, the...",
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"body": "<p><u><strong>The Four Children</strong></u></p>\n\n<p>Our society likes to break people into categories: the weak and the strong, the good and the bad, the fast and the furious, the haves and the have-nots. Our tradition speaks of four children: the wise child, the wicked child, the simple child, and the one who does not know how to ask. Each child has a different reaction to hearing the Passover story. . .</p>\n\n<p><strong>What does the wise child say? </strong>“What are the testimonies, the statutes, and the laws our God has commanded us?” We answer this child, “God brought us out of Egypt, out of the house of bondage,” and then instruct them in all the rules of Passover.</p>\n\n<p><strong>What does the wicked child say?</strong> “What does this have to do with <em>you</em> ?” This child considers themself distant from the seder, and excludes themself from the community. We answer this child, \"It is because of this that I would fulfill the commandments, that God acted for <em>me</em> when <em>I</em> left Egypt\" - using \"I\" and not \"us\". According to tradition, the wicked child would not have been redeemed from Egypt, perhaps indicating that a loss of community and identity is it's own bondage.</p>\n\n<p><strong>The simple child asks:</strong> “What’s this all about?” We answer this child, \"God brought us out of Egypt with a strong hand, out of the house of slavery.\"</p>\n\n<p><strong>The child who does not know to ask,</strong> we must begin the conversation.</p>\n",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.</p>\n\n<p> <em>Take a drop of wine out of your cup for each plague</em> </p>\n\n<p>Blood | dam | <strong>דָּם</strong></p>\n\n<p>Frogs | tzfardeiya | <strong>צְפַרְדֵּֽעַ</strong></p>\n\n<p>Lice | kinim | <strong>כִּנִּים</strong></p>\n\n<p>Beasts | arov | <strong>עָרוֹב</strong></p>\n\n<p>Cattle disease | dever | <strong>דֶּֽבֶר</strong></p>\n\n<p>Boils | sh’chin | <strong>שְׁחִין</strong></p>\n\n<p>Hail | barad | <strong>בָּרָד</strong></p>\n\n<p>Locusts | arbeh |<strong> אַרְבֶּה</strong></p>\n\n<p>Darkness | choshech | <strong>חֹֽשֶׁךְ</strong></p>\n\n<p>Death of the Firstborn | makat b’chorot | <strong>מַכַּת בְּכוֹרוֹת</strong></p>\n\n<p>The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes?</p>\n",
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"handle": "second-cup-i-will-save-you",
"title": "Second Cup - I Will Save You",
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"covertext": "Please raise your glass, and stand or sit as is your custom, for the second cup of wine. בָּרוּךְ אַתָּה __ ____ מֶלֶךְ...",
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"body": "<p>Please raise your glass, and stand or sit as is your custom, for the second cup of wine.</p>\n\n<p><strong>בָּרוּךְ אַתָּה __ ____ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.</p>\n",
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"covertext": "We continue with a Sephardi/Mizrachi tradition of beating each other with smelly vegetables to the tune of Dayeinu. Alth...",
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"body": "<p>We continue with a Sephardi/Mizrachi tradition of beating each other with smelly vegetables to the tune of Dayeinu. Although there are about 15 verses, we will be singing 3.</p>\n\n<p><strong>אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם</strong></p>\n\n<p> <em>Ilu hotzi- hotzianu, hotzianu mi-mitzrayim, hotzianu mi-mitzrayim, dayeinu...</em> </p>\n\n<p>If he hadn't taken us out of Egypt, it would have been enough</p>\n\n<p><strong>אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת</strong></p>\n\n<p> <em>Ilu natan- natan lanu, natan lanu et ha-shabat, natan lanu et ha-shabat, dayeinu...</em> </p>\n\n<p>If he hadn't given us Shabbat, it would have been enough</p>\n\n<p><strong>אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי</strong></p>\n\n<p> <em>Ilu natan- </em> <em>natan </em> <em>lanu, </em> <em>natan </em> <em>lanu </em> <em>eta ha-torah, </em> <em>natan </em> <em>lanu </em> <em>eta ha-torah, dayeinu...</em> </p>\n\n<p>If he hadn't given us the Torah, it would have been enough</p>\n",
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"covertext": "Three hundred years ago, a ship called the Mayflower set sail to the New World. This was a great event in the histor...",
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"body": "<p>Three hundred years ago, a ship called the <em>Mayflower</em> set sail to the New World. This was a great event in the history of England. Yet I wonder if there is one Englishman who knows at what time the ship set sail? Do the English know how many people embarked on this voyage? What quality of bread did they eat? Yet more than three thousand three hundred years ago, before the <em>Mayflower</em> set sail, the Jews left Egypt. Every Jew in the world, even in America or Soviet Russia, knows exactly what date they left - the fifteenth of the month of Nisan. Everyone knows what kind of bread they ate. Even today the Jews worldwide eat matza on the fifteenth of NIsan. They retell the story of the Exodus and all the troubles Jews have endured since being exiled. They conclude this evening with two statements: <strong> <em>This year, slaves. Next year, free men. This year here. Next year in Jerusalem.</em> </strong></p>\n",
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"covertext": "This year slaves; next year free. This year here; next year in Jerusalem!",
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"body": "<p><strong>This year slaves; next year free.</strong></p>\n\n<p><strong>This year here; next year in Jerusalem!</strong></p>\n",
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"handle": "pouring-wine",
"title": "On Pouring Wine",
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"covertext": "Please fill your neighbor's glass with wine or grape juice. A good goal for the night is to never pour into your own gla...",
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"body": "<p><strong>Please fill your neighbor's glass with wine or grape juice.</strong></p>\n\n<p><strong>A good goal for the night is to never pour into your own glass. This is because in the times of the story of the Exodus, only royalty did not serve themselves. Instead, servants and lower courtesans poured their wine for them. So, as an expression of freedom, we do not serve ourselves.</strong></p>\n",
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"covertext": "We will shortly bless and eat karpas - but first we must rituially wash our hands. We will NOT, however, say the blessin...",
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"body": "<p>We will shortly bless and eat karpas - but first we must rituially wash our hands. We will NOT, however, say the blessing that usually accompanies handwashing, because we will not be eating bread afterwards.</p>\n\n<p>We wash our hands because they are the what we use to accomplish any task we undertake. Our hands build and write, give and hold, heal and create. Our hands also strike and tear, shatter and bruise, poison and destroy. This ritual is not to wash away the evil our hands have done, but to remind us to make our hands pure. To use our hands for good.</p>\n",
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"handle": "greens-and-tears",
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"covertext": "This ritual combines two symbols in our tradition. A green vegetable represents spring and rebirth. Saltwater represent...",
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"body": "<p>This ritual combines two symbols in our tradition. </p>\n\n<p>A green vegetable represents spring and rebirth. Saltwater represents the tears our ancestors shed as slaves.</p>\n\n<p>Our tradition combines these symbols of joy and despair both in this ritual and in this holiday, because the joy of liberation cannot be separated from the pain of slavery.</p>\n",
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"handle": "blessing-6",
"title": "The Blessing",
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"covertext": "Now, take your vegetable and dip it three times in the salt water. Before eating, we recite together: בָּרוּךְ אַתָּה __...",
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"body": "<p>Now, take your vegetable and dip it three times in the salt water. Before eating, we recite together:</p>\n\n<p><strong>בָּרוּךְ אַתָּה __ ____ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.</p>\n\n<p>Blessed are you, God, Ruler of Everything, who creates the fruits of the earth.</p>\n",
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"handle": "breaking-middle-matzah-27",
"title": "Breaking the Middle Matzah",
"author": "Minnesota Hillel",
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"covertext": "There are three pieces of matzah on the table for ritual use. We uncover them, and break the middle piece. We use the mi...",
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"body": "<p>There are three pieces of matzah on the table for ritual use. We uncover them, and break the middle piece. We use the middle piece of matzah, and not the top piece, because we will make a blessing on the top piece later. Blessings are said on whole things. Now that the middle matzah is broken, the smaller piece is replaced with the other pieces. It is the \"poor man's bread\" which our Passover story revolves around. <span>The larger piece will be used as the Afikomen.</span></p>\n",
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"handle": "ha-lachma-anya-why-not-hebrew",
"title": "Ha Lachma Anya - Why not Hebrew?",
"author": "Minnesota Hillel",
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"covertext": "The beginning of the Magid is not in Hebrew, but rather Aramaic. Why is that? During this section, we invite anyone who...",
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"body": "<p>The beginning of the Magid is not in Hebrew, but rather Aramaic. Why is that?</p>\n\n<p>During this section, we invite anyone who is hungry to partake in our seder. One explanation is that this should be done in the language most commonly spoken, which was Aramaic at the time of the Second Temple.</p>\n\n<p>Another explanation is that Aramaic is the only language angels don't speak, and tonight we are so elevated that we speak directly to God, and don't need angels between us.</p>\n",
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"title": "Ha Lachma Anya - Song",
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"covertext": "הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי ויכל. כל דצריך ייתי ויפסח. השתא הכא. לשנה הבאה בארעא דישראל. השת...",
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"body": "<p>הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי ויכל. כל דצריך ייתי ויפסח. השתא הכא. לשנה הבאה בארעא דישראל. השתא עבדי. לשנה הבאה בני חורין</p>\n\n<p>Ha lachma anya di achalu avahatana b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei chorin.</p>\n\n<p>This is the bread of affliction that our ancestors ate in Egypt. Let all who are hungry come and eat. Let all who are in need come and celebrate Passover. Now we are here. Next year in the land of Israel. Now we are slaves. Next year we will be free.</p>\n",
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"title": "First Cup - I Will Take You Out",
"author": "Minnesota Hillel",
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"covertext": "This is the first cup of wine, which corresponds with the first expression of redemption: I will take you out. Please si...",
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"body": "<p>This is the first cup of wine, which corresponds with the first expression of redemption: I will take you out.</p>\n\n<p>Please sit or stand according to your custom for the blessing over the wine.</p>\n\n<p> <em>Parentheses indicate portions for Shabbat</em> </p>\n\n<p>רָיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל _____ בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת</p>\n\n<p> <em>Vay'hi erev vay'hi voker yom hashi-shi. Vay'chulu hashamayim v'ha-aretz v’choltzva’am. Vay’chal Elohim bayom hashvi’i, m'lachto asher asah, vayishbot bayom hashvi-i, mikol-mlachto asher asah. Vay'vareich Elohim, et-yom hashvi’i, vay'kadeish oto, ki vo shavat mikol-mlachto, asher-bara Elohim la-asot.</em> </p>\n\n<p>And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished Creation. And God blessed the seventh day and made it holy, for on that day God rested.</p>\n\n<p><strong>בָּרוּךְ אַתָּה __ ______ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.</em> </p>\n\n<p>Praised are you, Lord our God, Ruler of the universe, who has created the fruit of the vine.</p>\n\n<p>בָּרוּךְ אַתָּה__ _____ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ אַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha’olam, asher bachar banu mikol’am, v'rom'manu mikol-lashon, v'kid'shanu b'mitzvotav, vatiten-lanu Adonai Eloheinu b'ahavah (shabatot limnuchah u) moadim l'simchah, chagim uz'manim l'sason et-yom (hashabat hazeh v'et-yom) chag hamatzot hazeh. Z'man cheiruteinu, (b'ahavah,) mikra kodesh, zeicher litziat mitzrayim. Ki vanu vacharta v'otanu kidashta mikol ha’amim. (v'shabat) umo’adei kod’shecha (b'ahavah uv'ratzon) b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish (h’shabbat v') Yisrael v'hazmanim.</em> </p>\n\n<p>Praised are you, Lord our God, Ruler of the universe, Who has chosen us from among the nations, and made us holy with Your mitzvot, and in love givien us [Shabbat to rest and] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, [given in love] this holy gathering to recall the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all the nations. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.</p>\n\n<p> <em>On Saturday night Seder:</em> </p>\n\n<p>בָּרוּךְ אַתָּה __ ____ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה__ ____ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה __ הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, borei m'orei ha-eish.</em> <em>Baruch atah Adonai, Eloheinu melech ha’olam, hamavdil bein kodesh l'chol bein or l'choshech, bein Yisrael la-amim, bein yom hashvi-i l'sheishet y'mei hama-aseh. Bein k'dushat shabat likdushat yom tov hivdalta. V'et-yom hashvi-i misheishet y'mei hama-aseh kidashta. Hivdalta v'kidashta et-am'cha yisra-eil bikdushatecha. Baruch atah Adonai, hamavdil bein kodesh l'kodesh.)</em> </p>\n\n<p>Praised are You Adonai our God Lord of the universe who created the lights of fire.</p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who separates the holy and profane, light and darkness, Israel and the nations, Shabbat and the week. You have separate the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who separates degrees of sanctity.</p>\n\n<p> <em>First night only:</em> </p>\n\n<p><strong>בָּרוּךְ אַתָּה __ ____ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה</strong></p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam,<br />\nshe’hecheyanu v'ki'manu v'higi-anu laz'man hazeh.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe,<br />\nwho has given us life, sustained us, and brought us to this season.</p>\n\n<p>Now sit, and lean to the left as you drink the first cup of wine.</p>\n",
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"body": "<p>There are two traditions for how much wine is needed to commemorate the ten plagues. The first is to spill wine from your glass, and the second is to dip a finger into the wine and wipe droplets onto a napkin or plate.</p>\n\n<p>According to the Torah, the people of Israel sang and danced on the shores of the Red Sea after the Egyptians drowned. According to Midrash (oral Torah), the angels also sang and danced at the destruction of the Egyptians. But God rebuked them, saying, \"Are they not also my children?\" As such, though we celebrate, we also must commemorate the hardships of the Egyptians. Because wine is a symbol of celebration and joy in Judaism, some traditions say that we spill out some from our cups, for each plague, to show that our joy is incomplete if it comes at the cost of other human suffering.</p>\n\n<p>One of the reasons that the first two plagues didn't convince Pharaoh to release the Israelites was because his magicians and sorcerers could duplicate them. He didn't believe their God to be all that powerful if his gods could keep up. The first plague that his magicians could not replicate was the plague of lice. They couldn't conjure something smaller than a grain of wheat. But they told Pharaoh not to worry. This is not the hand of the Hebrew God at work - it is is only the tip of God's little finger. So some traditions hold that we dip our little finger into the wine for each plague.</p>\n\n<p>Tonight, follow whichever tradition you prefer.</p>\n",
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"covertext": "This time, we wash our hands and then say the blessing. בָּרוּךְ אַתָּה __ _____ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ ב...",
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"body": "<p>This time, we wash our hands and then say the blessing.</p>\n\n<p><strong>בָּרוּךְ אַתָּה __ _____ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.</p>\n",
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"body": "<p><strong>בְָרוּךְ אַתָה __, ____ מֶלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ</strong></p>\n\n<p><strong>בָרוּךְ אַתָה __, ____ מֶלֶךְ הָעוֹלָם, אֲשֶר קִדְשָנוּ בְמִצְוֹתַָיו וְצִוָנוּ עַל אֲכִילַת מַצָה</strong></p>\n\n<p>Baruch atah, Adonai eloheinu, melech ha’olam, hamotzi lechem min ha’aretz.</p>\n\n<p>Baruch atah, Adonai eloheinu, melech ha’olam, asher kidshanu b’mitzvotav, v’tzivanu al achilat matzah.</p>\n\n<p><strong>Blessed are you, Adonai, Breath of Life, who brings forth bread from the earth.</strong></p>\n\n<p><strong>Blessed are you, Adonai, Breath of Life, who sanctifies us with the commandment to eat</strong></p>\n\n<p><strong>matzah.</strong></p>\n\n<p>You may now eat matzah.</p>\n",
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"body": "<p><strong>This is the bread of affliction.</strong></p>\n\n<p>During the Exodus, our ancestors had to leave Egypt quickly so that Pharaoh wouldn't have time to change his mind again and re-enslave them. They left in such a hurry, they didn't have time for their bread dough to rise. By eating the matzah, we remind ourselves that we must take every opportunity for liberation, even if we don't feel ready. If we wait, that opportunity may vanish and never come again.</p>\n\n<p>But there are other explanations:</p>\n\n<p><strong>This is the bread our ancestors ate in Egypt.</strong></p>\n\n<p>Our ancestors experienced inexplicable suffering at the hands of the Egyptians. Why then, is matzah the central symbol for this holiday. If someone asks \"How bad was it really?\" why do we point to the matzah and say, \"That's how bad\"? </p>\n\n<p>Matzah is bland and generally unappealing. In addition, it is a fairly impractical food. Flour and water will naturally rise when left alone. If the Egyptians gave the Israelites matzah to eat, they would have to make a conscious effort to do so. Further, the simple ingredients have very little nutritional value. It's not the food used to make a worker productive; it's the food used to subdue and placate a prisoner. </p>\n\n<p><strong>This is the bread of humility.</strong></p>\n\n<p>Matzah is the most simple form of bread you can have. It only has two ingredients. It's simple in flavor. It hasn't even puffed up yet. This leavening is a symbol of an inflated ego. With this understanding, matzah teaches us to critically consider the time and attention we require. It teaches us to let go of the superficial, and prioritize both our own basic needs and those of the people around us.</p>\n\n\n",
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"covertext": ".בָרוּךְ אַתָה __ ____מֶלֶךְ הָעוֹלָם, אֲשֶר קִדְשָנוּ בְמִצְוֹתָיו וְצִוָנוּ עַל אֲכִילַת מָרוֹר Baruch atah, Adonai, eloh...",
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"body": "<p><strong>.בָרוּךְ אַתָה __ ____מֶלֶךְ הָעוֹלָם, אֲשֶר קִדְשָנוּ בְמִצְוֹתָיו וְצִוָנוּ עַל אֲכִילַת מָרוֹר</strong></p>\n\n<p>Baruch atah, Adonai, eloheinu melech ha’olam, asher kidshanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p><strong>Blessed are you, Adonai, sovereign of all worlds, who sanctifies us with the commandment to eat the bitter herb.</strong></p>\n",
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"covertext": "Because the time has come! The afikomen should be the last thing you eat, and the last taste in your mouth after the mea...",
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"covertext": "בָּרוּךְ אַתָּה __, ____ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן...",
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"covertext": "Psalm 113 Halleluyah! Praise God. Sing praises, you servants of God. Let God be praised now and forever. From east to we...",
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"body": "<p><strong>Psalm 113</strong></p>\n\n<p>Halleluyah! Praise God.</p>\n\n<p>Sing praises, you servants of God. Let God be praised now and forever. From east to west, praised is God. God is exalted above all nations; God's glory extends beyond the heavens. Who is like the Lord our God, enthroned on high, concerned with all below on earth and in the heavens? God lifts the poor out of the dust, raises the needy from the rubbish heap, and seats them with the powerful, with the of His people. God settles a barren woman in her home, a mother happy with children. Halleluyah!</p>\n\n<p><strong>Psalm 114</strong></p>\n\n<p>When Israel left the land of Egypt, when the House of Jacobs left alien people, Judah became God's holy one; Israel, God's domain. The sea fled at the sight; the Jordan retreated. Mountains leaped like rams; and hills, like lambs. O sea, why did you flee? Jordan, why did you retreat? Mountains, why leap like rams? and hills, like lambs? Even the earth trembled at God's presence, at the presence of Jacob's God who turns rock into pools of water, flint into fountains.</p>\n\n<p><strong>Psalm 115</strong></p>\n\n<p>Not for us, God, not for us, but for Yourself win praise through Your love and faithfulness. Why should the nations say: \"Were is their God?\" Our God is in heaven, doing whatever He wills. Their idols are silver and gold, made by human hands. They have a mouth and cannot speak, eyes and cannot see. They have ears and cannot hear, a nose and cannot smell. They have hands and cannot feel, feet and cannot walk. They cannot make a sound in their throat. Their makers, all who trust in them, shall become like them. Let the House of Israel trust in God; God is their help and their shield. Let those who revere God trust in God; the Lord is their help and shield.</p>\n\n<p>God remembers us with blessing; God will bless the House of Israel. God will bless the House of Aaron, and all those who revere God, young and old. May the Lord increase your blessings, yours and your children'. May you be blessed by God, maker of heaven and earth. The heavens belong to God; the earth God has entrusted to us. The dead cannot praise God, nor can those who go down into silence. But we shall praise the Lord now and forever. Halleluyah!</p>\n\n<p><strong>Psalm 116</strong></p>\n\n<p>I love knowing that God listens to my cry of supplication. Because God does hear me, I will call on God in days of need. The cords of death encompassed me; the grave held me in its grip, I found myself in distress and despair. I called on the Lord; I prayed that God would save me. Gracious is the Lord, and kind. Our God is compassionate. The Lord protects the simple I was brought low and God saved me. Be at ease once again, my soul, for the Lord has dealt kindly with you. God has delivered me from death, my eyes from tears, my feet from stumbling. I shall walk bbefore the Lord in the land of the living. I kept my faith even when greatly afflicted, even when, in anguish, I cried out: Mortals cannot be trusted!</p>\n\n<p>How can I repay the Lord for all God's gifts to me? I will raise the cup of deliverance, and invoke the Lord by name. I will honor my vows to the Lord, in the presence of God's people. Grievous in the Lord's sight is the death of the faithful. I am Your servant, born of Your maidservant; You have released me from bondage. To You will I bring an offering, and invoke the Lord by name. I will honor my vows to the Lord in the presence of God's people, in the courts of the House of God, in the mdst of Jerusalem. Halleluyah!</p>\n\n<p><strong>Psalm 117</strong></p>\n\n<p>Praise the Lord, all nations; laud God, all peoples. God's love has overwhelmed us God's faithfulness endures forever. Halleluyah!</p>\n\n<p><strong>Psalm 118</strong></p>\n\n<p>Praise the Lord, for God is good; God's love endures forever.</p>\n\n<p>Let the House of Israel declare: God's love endures forever.</p>\n\n<p>Let the House of Aaron declare: God's love endures forever.</p>\n\n<p>Let those who revere the Lord declare: God's love endures forever.</p>\n\n<p>In distress I called to the Lord who answered by setting me free. The Lord is with me, I shall not fear; what can mortals do to me? With the Lord at my side, best help of all, I will yet see the fall of my foes. Better to depend on the Lord than to trust in mortals. Better to depend on the Lord than to trust in the powerful. Though all nations surrounded me, in the Lord's name I overcame them. Though they surrounded and encircled me, in the Lord's name I overcame them. Though they surrounded me like bees, like burning stingers they were smothered. In the Lord's name I overcame the. Hard pressed was I and tottering, but the Lord stood by me. God is my strength, my might, my deliverance. The homes of the righteous echo with songs of deliverance: \"the might of God is triumphant. The might of God is supreme. The might of God is triumphant.\" I shall not die, but live to recount the deeds of God. The Lord severely chastened me, but did not condemn me to death. Open for me the gates of triumph, that I may enter to praise the Lord. The is the gateway of God. The righteous shall enter therein.</p>\n\n<p>I praise You for having ganswered me; You have become my deliverance. The stone rejected by the builders has become the cornerstone. This is the doing of the Lord it is the marvelous in our sight. This si the day the Lord has made let us exalt and rejoice in it.</p>\n\n<p>Deliver us, God, we implore You. Deliver us, God we implore You.</p>\n\n<p>Prosper us, God, we implore You. Prosper us, God we implore You.</p>\n\n<p>Blessed are those who come in the name of God; we bless you from the House of God. The Lord is God who has given us light; wreathe the festive procession with myrtle as it proceeds to the corners of the altar.</p>\n\n<p>You are my God and I praise You.</p>\n\n<p>You are my God, and I exalt You.</p>\n\n<p>Acclaim the Lord, for God is good; God's love endures forever.</p>\n\n<p>May all creation praise You, Lord our God. May the pious, the righteous who do You will, and all Your people, the House of Israel, join in acclaiming You with joyous song. May they praise, revere, adore, extol, exalt, and sanctify Your glory, our Sovereign. To You it is good to chant praise; to Your glory it is fitting to sing. You are God, from age to age, everlastingly. Praised are You, God, Sovereign acclaimed with songs of praise.</p>\n",
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"covertext": "Tonight we welcome two prophets: not only Elijah, but also Miriam, sister of Moses. Elijah is a symbol of messianic rede...",
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"body": "<p>Tonight we welcome two prophets: not only Elijah, but also Miriam, sister of Moses. Elijah is a symbol of messianic redemption at the end of time; Miriam, of redemption in our present lives.</p>\n\n<p><strong>Please rise and sing as you are able as we open the doors of Hillel to welcome the prophets.</strong></p>\n\n<p><strong>אֵלִיָּהוּ הַנָּבִיא אֵלִיָּהוּ הַתִשְׁבִּי</strong></p>\n\n<p><strong>אֵלִיָּהוּ הַגִּלְעָדִי</strong></p>\n\n<p><strong>במְהֵרָה בְיָמֵנוּ יָבוא אֵלֵינוּ</strong></p>\n\n<p><strong>עִם מָשִׁיחַ בֶּן דָוִד, עִם מָשִׁיחַ בֶּן דָוִד</strong></p>\n\n<p><em>Eliyahu ha-navi, Eliyahu ha-Tishbi,</em></p>\n\n<p><em>Eliyahu (3x) ha-Giladi.</em></p>\n\n<p><em>Bimheirah v'yameinu, yavo ei-leinu</em></p>\n\n<p><em>im Mashiach ben David (2x)</em></p>\n\n<p>Elijah, the prophet; Elijiah, the Tishbite; Elijah, of Gilead! Come quickly in our days with the Messiah from the line of David.</p>\n",
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"covertext": "Please pour one more glass for your neighbors, and rise or sit according to your custom, for the fourth cup of wine. בָר...",
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"body": "<p>Please pour one more glass for your neighbors, and rise or sit according to your custom, for the fourth cup of wine.</p>\n\n<p><strong>בָרוּךְ אַתָה__, ____ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הַגָפֶן</strong></p>\n\n<p><em>Baruch atah, Adonai, eloheinu melech ha’olam, borei pri hagafen.</em></p>\n\n<p>Blessed are you, Adonai our God, Ruler of the universe, creator of the fruit of the vine.</p>\n",
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"covertext": "Why do we eat maror? It represents the bitterness of slavery. Tradition says that by eating the herbs we feel the bitter...",
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"body": "<p>Why do we eat maror? It represents the bitterness of slavery. Tradition says that by eating the herbs we feel the bitterness ourselves, and can more easily imagine ourselves as slaves. But this is not just a tradition in Judaism - it is a commandment. Both Exodus and Numbers contain the instruction to eat the Pesach sacrifice with \"unleavened bread and bitter herbs.\" </p>\n\n<p>But we also eat the maror with haroset. Although the haroset symbolizes slave labor by reminding us of mortar for bricks our ancestors laid in Egypt, it has a sweet taste. This is to remind us that sometimes our subjugation can be masked in familiar sweetness. By eating them together, we remind ourselves that life is both sweet and bitter, and the importance of maintaining balance between the two.</p>\n\n<p>Let the maror also remind us that pain is not meaningless. That the suffering our ancestors endured was not in vain. Instead, it lead to their outcry for freedom, and their commitment to their own redemption.</p>\n",
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"handle": "hillel-sandwich-55",
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"covertext": "The Talmud records a debate from the time of the Second Temple. In it, our sages debated how to eat the seder's required...",
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"body": "<p>The Talmud records a debate from the time of the Second Temple. In it, our sages debated how to eat the seder's required foods: meat from the Passover sacrifice, maror, and matzah. Hillel advocated eating them all together, but other rabbis argued they should be eaten separately. They said each food has it's own blessing and it's own symbolism. Eating them together would be unnecessary and even confusing. Hillel, however, argued that by combining the symbol of slavery (maror), the symbol of redemption (matzah), and the symbol of God's hand in it (korban pesach), we remind ourselves that, through God's Will, even the most bitter circumstances must end.</p>\n\n<p>Because the Holy Temple is not standing, there is nowhere to offer the Passover sacrifice, so we omit the lamb from the sandwich. Because maror and haroset are eaten together, we include it in the sandwich.</p>\n\n<p><strong>Combine haroset and maror between two pieces of matzah and eat your Hillel Sandwich. There is no extra blessing needed.</strong></p>\n",
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"covertext": "There are two answers to this question, both of which are actually very practical. The first answer is that the afikoman...",
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"body": "<p>There are two answers to this question, both of which are actually very practical. The first answer is that the afikoman isn't to be eaten until the end of the meal, so hiding it means you won't accidentally eat it early. The other answer comes from the Talmud: hiding the afikoman keeps the children awake, waiting to go search for it.</p>\n",
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"handle": "miriams-song-23",
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"covertext": "Music by Debbie Friedman Chorus: And the women dancing with their timbrels, Followed Miriam as she sang her song, Sing a...",
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"body": "<p>Music by Debbie Friedman</p>\n\n<p>Chorus:</p>\n\n<p>And the women dancing with their timbrels,<br />\nFollowed Miriam as she sang her song,<br />\nSing a song to the One whom we've exalted,<br />\nMiriam and the women danced and danced the whole night long</p>\n\n<p><br />\nAnd Miriam was a weaver of unique variety<br />\nThe tapestry she wove was one which sang our history.<br />\nWith every strand and every thread she crafted her delight!<br />\nA woman touched with spirit, she dances toward the light</p>\n\n<p>And the women...</p>\n\n<p><br />\nWhen Miriam stood upon the shores and gazed across the sea<br />\nThe wonder of this miracle she soon came to believe.<br />\nWhoever thought the sea would part with an outstretched hand<br />\nAnd we would pass to freedom and march to the promised land!</p>\n\n<p>And the women...</p>\n\n<p><br />\nAnd Miriam the prophet took her timbrel in her hand,<br />\nAnd all the women followed her just as she had planned,<br />\nAnd Miriam raised her voice in song-<br />\nShe sang with praise and might<br />\nWe've just lived through a miracle: We're going to dance tonight!!</p>\n\n<p>And the women...</p>\n",
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"handle": "counting-omer-6",
"title": "Counting the Omer",
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"covertext": "On the second night of Passover, we begin a fourty-nine-day count, which ends with Shavuot, the holiday celebrating rece...",
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"body": "<p>On the second night of Passover, we begin a fourty-nine-day count, which ends with Shavuot, the holiday celebrating receiving the Ten Commandments at Mount Sinai. </p>\n\n<p><strong>.בָרוּךְ אַתָה __ _______ מֶלֶךְ הַעוֹלָם, אֲשֶר קִדְּשָנוּ בְמִצְוֹתָיו, וְצִוָנוּ עַל סְפִירַת הַעוֹמֶר</strong></p>\n\n<p> <em>Baruch atah Adonai elohainu melech ha'olam, asher kidshanu bmitzvotav, v'tsivanu al s'firat ha'omer.</em> </p>\n\n<p>Blessed are You, Lord our God, Master of the Universe, who has sanctified us with His commandments, and commanded us concerning the counting of the Omer.</p>\n\n<p><strong>.הַיוֹם יוֹם אֶחָד לָעֽוֹמֶר</strong></p>\n\n<p> <em>Ha'yom yom echad la-omer.</em> </p>\n\n<p>Today is the first day of the Omer.</p>\n\n<p><strong>.הָרַחֲמָן הוּא יַחֲזִיר לָנוּ עֲבוֹדַת בֵּית הַמִקְדָּש לִמְקוֹמָה, בִּמְהֵרָה בְיָמֵינוּ אָמֵן סֶלָה</strong></p>\n\n<p> <em>Harachaman hu yachazir lanu avodat beit ha'mikdash limkomah, bimheirah, v'yameiny amein selah.</em> </p>\n\n<p>May the MercifulOne restore uto us the service of the Bet Hamikdash to its place, speedily in our days; Amen, Selah.</p>\n",
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Miriam's Song
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