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"body": "<p><span><span><span><span><span>There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen, literally “dessert” in Greek. </span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>Uncover and hold up the three pieces of matzah and say:</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. This year we are here; next year we will be in Israel. </span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>This year we are slaves; next year we will be free.</span></span></span></span></span></p>\n\n<p><span><span><span><span><span>These days, matzah is a special food and we look forward to eating it on Passover.</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>Imagine eating only matzah, or being one of the countless people around the world who don’t have enough to eat.</span></span></span></span></span></p>\n\n\n\n",
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"covertext": "Nirtzah marks the conclusion of the seder. At the end of the seder, we honor the tradition of declaring, “Next year in...",
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"body": "<p><span><span><span> <em><span><span>Nirtzah</span></span></em> <span><span> marks the conclusion of the seder.</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope.</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again, and in person. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.</span></span></span></span></span></p>\n\n<p><span><span><span><span><span>In </span></span></span></span></span></p>\n\n<p><span><span><span><span><span> “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>What can <em><span>we</span></em> do to fulfill our reckless dreams? What will be our legacy for future generations?</span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…</span></span></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><strong><span>לְשָׁנָה</span></strong><strong> </strong><strong><span>הַבָּאָה</span></strong><strong> </strong><strong><span>בִּירוּשָׁלָֽיִם</span></strong></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span> <em><span><span>L’shana haba-ah biy’rushalayim</span></span></em> </span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><span><span>NEXT YEAR IN JERUSALEM!</span></span></span></span></span></p>\n\n\n\n<p style=\"text-align:center;\"><span><span><span><b><span><span><span>NEXT YEAR IN PERSON!</span></span></span></b></span></span></span></p>",
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"covertext": "By Kitty O’Meara And the people stayed home. And read books, and listened, and rested, and exercised, and made art, and...",
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"body": "<p><span><span><span><span><span>As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</span></span></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><strong><span>בָּרוּךְ</span></strong><strong> </strong><strong><span>אַתָּה</span></strong><strong> </strong><strong><span>יְיָ</span></strong><strong><span><span>, </span></span></strong><strong><span>אֱלֹהֵינוּ</span></strong><strong> </strong><strong><span>מֶלֶךְ</span></strong><strong> </strong><strong><span>הָעוֹלָם</span></strong><strong><span><span>, </span></span></strong><strong><span>בּוֹרֵא</span></strong><strong> </strong><strong><span>פְּרִי</span></strong><strong> </strong><strong><span>הַגָּפֶן</span></strong></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span> <em><span><span>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</span></span></em> </span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><span><span>We praise God, Ruler of Everything, who creates the fruit of the vine.</span></span></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><span><span>Drink the fourth and final glass of wine! </span></span></span></span></span></p>\n\n",
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"body": "<p>The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the set format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life.</p>\n\n<p><strong>מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות</strong></p>\n\n<p> <em>Ma nishtana halaila hazeh mikol haleilot?</em> </p>\n\n<p>Why is this night different from all other nights?</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה </strong></p>\n\n<p> <em>Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.</em> </p>\n\n<p>On all other nights we eat both leavened bread and matzah.<br />\nTonight we only eat matzah.</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר</strong></p>\n\n<p> <em>Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</em> </p>\n\n<p>On all other nights we eat all kinds of vegetables,<br />\nbut tonight we eat bitter herbs.</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים</strong></p>\n\n<p> <em>Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</em> </p>\n\n<p>On all other nights we aren’t expected to dip our vegetables one time.<br />\nTonight we do it twice.</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין</strong></p>\n\n<p> <em>Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</em> </p>\n\n<p>On all other nights we eat either sitting normally or reclining.<br />\nTonight we recline.</p>",
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"body": "<p>From Rabbi Danya Ruttenberg:</p>\n\n<p>A lot of traditional commentators describe leaven as puffy and swollen—think of bread rising. They talk about spiritual chametz as the puffy, overextended parts of our ego—the way we try to posture and preen, to <em>be</em> someone in the world (or in the room) rather than just existing as we are, being gentle and modest, a mere humble matzah. </p>\n\n<p>Passover humility message from 19th c. Lithuanian Rabbi Naftali Zvi Yehudah Berlin (Netziv),</p>\n\n<blockquote>\n<p> <em><strong>Leaven may not be eaten [on Passover]</strong>... In order to instill the memory in our hearts through a physical action which shows and reminds us of this idea: Matzah takes no advantage of the human technological ingenuity which allows humans to raise the dough more than simple flour and water which are created by God.</em> </p>\n\n<p> <em>Chametz is the epitome of human involvement in nature. Thus, non-leaven is the symbol of the survival and ongoing existence of the Jewish people as they survive solely through the spirit of God. (Haamek Davar on Exodus 13:3:4)</em> </p>\n\n<p>The root חמץ —Ch-m-tz—really comes from “sour”; you can see how one can get from “sour” to “fermenting,” right? But the thing is, the word also goes from “sour” (and vinegar) to “harsh” and then to “cruel.”³</p>\n\n<p>Which is why Isaiah 1:17 reads,</p>\n\n<blockquote>\n<p> <em>“Learn to do good. Devote yourselves to justice; aid the <strong>chamotz</strong> [oppressed/one who has cruelty done to them]. Uphold the rights of the orphan; defend the cause of the widow.”</em> </p>\n</blockquote>\n\n<p>Chamotz—the one who is oppressed, who has cruelty done to them. Chametz, here: the one in the state of being oppressed/the one in the state of having cruelty done to them.</p>\n\n<p>So getting rid of chametz would be, perhaps, a twin endeavor. Both to search out the places <strong>where we have been, are, the one who brings this sourness, harshness, cruelty to the world.</strong></p>\n\n<p>And perhaps to also <strong>see and attend to the ways in which we have had cruelty done to us—the hurt places.</strong> The grudges to which we are finally willing to let go. The traumas to which we need to attend, lovingly.</p>\n\n<p>Like the search for physical leaven, we need to be intentional in our attempts to collect all of the parts of who we've been that are not nourishing, that are dragging us down.</p>\n</blockquote>",
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