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"covertext": "Baruch atah adonai eloheynu melech ha’olam asher kidshanu b’mitzvotav v’tzivanu l’hadlik ner shel (Shabbat v’shel) yom t...",
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"body": "<p>Baruch atah adonai eloheynu melech ha’olam asher kidshanu b’mitzvotav v’tzivanu l’hadlik ner shel (Shabbat v’shel) yom tov.</p>",
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"covertext": "Follow the Drinking Gourd When the sun comes back and the first quail calls Follow the drinking gourd The old man is wai...",
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"body": "<p><strong>Follow the Drinking Gourd</strong></p>\n\n<p>When the sun comes back and the first quail calls</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>The old man is waiting for to carry you to freedom</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>For the old man is waiting for to carry you to freedom</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Riverbed makes a mighty fine road</p>\n\n<p>The dead trees will show you the way</p>\n\n<p>And it’s left foot, peg foot traveling on</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>The river ends between two hills</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>There’s another river on the other side</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>For the old man is waiting for to carry you to freedom</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>I thought I heard the angels say</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>The stars in the Heavens’ gonna show you the way</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>For the old man is waiting for to carry you to freedom</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>Follow the drinking gourd</p>\n\n<p>For the old man is waiting for to carry you to freedom</p>\n\n<p>Follow the drinking gourd</p>\n",
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"covertext": "Barech בָּרֵךְ Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal). שִׁיר הַמַּעֲלוֹת: בְּשׁו...",
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"body": "<p>Barech</p>\n\n<p>בָּרֵךְ</p>\n\n<p><em>Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).</em></p>\n\n<p>שִׁיר הַמַּעֲלוֹת:</p>\n\n<p>בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.</p>\n\n<p>תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ</p>\n\n<p>Shir Hama’alot, b’shuv Adonai et shee-vat Tzion, ha-yeenu k’chol meem. Az y’ma-lei s’chok pee-nu u’l-sho-nei-nu reena, az yo-m’ru va-goyim, heeg-deel Adonai la-asot eem eleh. Heeg-deel Adonai la-asot eemanu, ha-yee-nu s’mei-cheem. Shuva Adonai et sh’vee-tei-nu, ka-afee-keem ba-negev. Ha-zor-eem b’deem-ah b’reena yeek-tzo-ru. Ha-loch yei-lech u-va-cho no-sei me-shech hazara, bo yavo v’reena, no-sei alu-mo-tav.</p>\n\n<p><em>T’hilat Adonai y’daber pi, vivareich kol basar shem kod’sho l’olam va’ed. Va-anachnu n’varech ya, mei-ata v’ad olam, hal’luya. Hodu la-Adonai ki tov, ki l’olam chasdo. Mi y’maleil g’vurot Adonai, yashmi’a kol t’hilato.</em></p>\n\n<p>When the Lord returns us from exile back to Zion, it will be as though in a dream. We will laugh and sing with joy. It shall be said around the world: “The Lord has done great things for them.” The Lord did great things for us, and we shall rejoice. God, restore our fortunes. We shall be like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.</p>\n\n<p><em>Include parentheses when there is a minayn present.</em></p>\n\n<p>Leader:</p>\n\n<p>רַבּוֹתַי נְבָרֵךְ.</p>\n\n<p>Rabotai n’vareich.</p>\n\n<p>Friends, let us say grace.</p>\n\n<p>Participants:</p>\n\n<p>יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.</p>\n\n<p>Y’hee sheim Adonai m’vo-rach mei-atah v’ad olam.</p>\n\n<p>Praised be the name of the Lord now and forever.</p>\n\n<p>Leader:</p>\n\n<p>יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.</p>\n\n<p>Y’hee sheim Adonai m’vorach mei-atah v’ad olam. Beer-shut maranan v’rabanan v’rabotai, n’vareich (Eloheinu) she’achalnu mee-shelo.</p>\n\n<p>Praised be the name of the Lord now and forever. With your permission, let us now bless (our God) whose food we have eaten.</p>\n\n<p>Participants:</p>\n\n<p>בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.</p>\n\n<p>Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.</p>\n\n<p>Blessed be (our God) whose food we have eaten.</p>\n\n<p>Leader:</p>\n\n<p>בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.</p>\n\n<p>Baruch (Eloheinu) she’achalnu mishelo uv’tuvo chayinu.</p>\n\n<p>Blessed be (our God) whose food we have eaten.</p>\n\n<p>All together:</p>\n\n<p>בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.</p>\n\n<p>Baruch hu u-varuch sh’mo.</p>\n\n<p>Blessed be He and blessed be His name.</p>\n",
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"body": "<p><strong><a>Traditional - Maggid - Closing</a></strong></p>\n\n<p><strong>God has bestowed many favors upon us.</strong></p>\n\n<p><strong>Had He brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He executed judgments against the Egyptians, and not their gods, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He executed judgments against their gods and not put to death their firstborn, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He put to death their firstborn, and not given us their riches, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He given us their riches, and not split the Sea for us, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He split the Sea for us, and not led us through it on dry land, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He led us through it on dry land, and not sunk our foes in it, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He fed us the manna, and not given us the Sabbath, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He given us the Torah, and not brought us into Israel, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Had He brought us into Israel, and not built the Temple for us, It would have been enough – Dayyenu</strong></p>\n\n<p><strong>Obligations of the Holiday</strong></p>\n\n<p>רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר:כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן</p>\n\n<p>פֶּסַח, מַצָה, וּמָרוֹר.</p>\n\n<p> <em>Rabban Gamlieil hayah omeir: kol shelo amar sh’loshah d’varim eilu bapesach, lo yatza y’dei chovato, v’eilu hein: Pesach, Matzah, Umaror.</em> </p>\n\n<p><strong>Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are:</strong></p>\n\n<p> <em>Point to the shank bone.</em> </p>\n\n<p>פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפֶָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פֶָּסַח עַל בָּתֵּי בְּני יִשְׂרָאֵל בְּמִצְרַים בְּנָגְפּוֹ אֶת מִצְרַים , וְאֶת בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְּׁתַּחווּ.</p>\n\n<p> <em>Pesach shehayu avoteinu och’lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum shepasach hakadosh baruch hu al batei avoteinu b’mitzrayim, shene’emar: va’amartem zevach pesach hu l’Adonai, asher pasach al batei v’nei Yisrael b’mitzrayim, b’nagpo et mitzrayim v’et bateinu hitzil, vayikod ha’am vayishtachavu.</em> </p>\n\n<p><strong>The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.</strong></p>\n\n<p> <em>Point to the matza.</em> </p>\n\n<p>מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַּם צֵדָה לֹא עָשׂו לָהֶם.</p>\n\n<p> <em>Matzah zeh sheanu och’lim, al shum mah? Al shum shelo hispik b’tzeikam shel avoteinu l’hachamitz ad sheniglah aleihem melech malchei ham’lachim, hakadosh baruch hu, ug’alam, shene’emar: vayofu et habatzeik asher hotziu mimitzrayim ugot matzot, ki lo chameitz, ki gor’shu mimitzrayim v’lo yachlu l’hitmahmeiha, v’gam tzeidah lo asu lahem.</em> </p>\n\n<p><strong>Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out o Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”</strong></p>\n\n<p> <em>Point to the maror.</em> </p>\n\n<p>מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַיְמָרֲרוּ אֶת חַיֵיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶך</p>\n\n<p> <em>Maror zeh sheanu och’lim, al shum mah? Al shum shemeir’ru hamitzrim et chayei avoteinu b’mitzrayim, shene’emar: vayamararu et chayeihem baavodah kashah, b’chomer uvilveinim uv’chol avodah basadeh et kol avodatam asher avdu vahem b’farech.</em> </p>\n\n<p><strong>Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”</strong></p>\n\n<p>בְּכָל דּוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יֶָָצֶָא מִמִּצְרַָים , שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַים . לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם , לְמַעַן הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵנוּ.</p>\n\n<p> <em>B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim, shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu et ha’aretz asher nishba la’avoteinu.</em> </p>\n\n<p><strong>Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Blessed be He, Who performed all these miracles for our ancestors and therefore for us! You brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Your presence we renew our singing as in ancient days: Hallel-lu-yah Sing Hallel to God.</strong></p>\n\n<p> <em>Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.</em> </p>\n\n",
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"body": "<p>“A new king arose over Egypt who did not know Joseph. And he said to his</p>\n\n<p>people, ‘Look, the Israelite people are much too numerous for us. Let us deal</p>\n\n<p>shrewdly with them, so that they may not increase; otherwise in the event of</p>\n\n<p>war, they may join our enemies in fighting against us and rise from the ground.’</p>\n\n<p>So they set taskmasters over them to oppress them…”</p>\n\n<p>(Exodus 1:10-11)</p>\n\n<p>As we begin the Exodus story, we read that the oppression of the Israelites resulted from</p>\n\n<p>Pharaoh’s fear that their growth would somehow overwhelm the Egyptian nation. These verses</p>\n\n<p>certainly have an ominous resonance for the Jewish people. Indeed any member of a minority</p>\n\n<p>faith or ethnic group knows all too well the tragedy that inevitably ensues when a nation views</p>\n\n<p>their demographic growth as a “threat.”</p>\n\n<p>Today it is all too common to hear Israel’s leaders and supporters suggest that the “Jewish</p>\n\n<p>character” of Israel is threatened by the demographic growth of the Palestinian people. How</p>\n\n<p>should we react to the suggestion that the mere fact of this group’s growth necessarily poses a</p>\n\n<p>national threat to Israel? As Jews living in the Diaspora, how would we respond if our leaders</p>\n\n<p>raised questions about the “demographic threat” of a particular minority group to the “national</p>\n\n<p>character” of our country? In a multi-ethnic society, can a state’s identity ever be predicated upon</p>\n\n<p>the primacy of one ethnic group without the oppression of another?</p>\n\n<p>As we answer this question, pass olives around the table.</p>\n\n<p>When our conversation is finished, we ask:</p>\n\n<p>Zayit: al shum mah? – This olive: why do we eat it?</p>\n\n<p>The olive tree is one of the first plants mentioned in the Torah and remains among the oldest</p>\n\n<p>species in Israel/Palestine. It has become a universal symbol of peace and hope, as it is written in</p>\n\n<p>Psalm 52: “I am like a thriving olive tree in God’s house, I trust in God’s loyal kindness forever and</p>\n\n<p>ever.” We add this olive to our seder plate as a reminder that we must all be God’s bearers of peace</p>\n\n<p>and hope in the world.</p>\n\n<p>At the same time, we eat this olive in sorrow, mindful that olive trees, the source of livelihood</p>\n\n<p>for Palestinian farmers, are regularly chopped down, burned and uprooted by Israeli settlers and</p>\n\n<p>the Israeli authorities. As we look on, Israel pursues systematic policies that increasingly deny</p>\n\n<p>Palestinians access to olive orchards that have belonged to them for generations. As we eat now,</p>\n\n<p>we ask one another: How will we, as Jews, bear witness to the unjust actions committed in our</p>\n\n<p>name? Will these olives inspire us to be bearers of peace and hope for Palestinians – and for all</p>\n\n<p>who are oppressed?</p>",
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"body": "<table>\n\t<tbody>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t<div>\n\t\t\t<p><span><span><strong>MA NISHTANA</strong></span></span></p>\n\t\t\t</div>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<div><span><span>(WHY IS THIS NIGHT DIFFERENT FROM ALL OTHER NIGHTS?)</span></span></div>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td><span><span> </span></span></td>\n\t\t\t<td>\n\t\t\t<div>\n\t\t\t<p><span><span><span> <em>Question:</em> </span><br />\n\t\t\t<strong><span><span><span>Ma Nishtana, halaila hazeh, mikol ha'leilot? mikol ha'leilot? </span></span></span></strong></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong> <em>Answers:</em> </span></span></span></p>\n\n\t\t\t<p><span><span><span><strong>(1) She bechol ha'leilot, anu ochlim - CHAMETZ U'MATSAH; CHAMETZ U'MATSAH</strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong><strong>Ha'laila hazeh, ha'laila hazeh - KOO'LOH MATSAH x2 </strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong><strong>(2) She bechol ha'leilot, anu ochlim - SHE'AR YERAKOT; SHE'AR YERAKOT</strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong><strong>Ha'lailah hazeh, ha'lailah hazeh - KOO'LOH MA'ROR x2 </strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong><strong>(3) She bechol ha'leilot, ein anu matbilim - AFILU PA'AM ECHAT; AFILU PA'AM ECHAT</strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong><strong>Ha'laila hazeh, ha'laila hazeh - SHE'TEI PE'A'MIM x2 </strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong> </strong><strong>(4) She bechol ha'leilot, anu ochlim - BEIN YOSHVIN U VEIN MESUBIN, BEIN YOSHVIN U VEIN MESUBIN</strong></span></span></span></p>\n\n\t\t\t<p><span><span><span><strong>Ha'laila hazeh, ha'laila hazeh - KOOLANU MESUBIN x2</strong></span></span></span></p>\n\t\t\t</div>\n\t\t\t</td>\n\t\t</tr>\n\t</tbody>\n</table>",
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Prayer for Candle Lighting
Haggadah Section: Introduction
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