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"covertext": "When faced with a particularly weighty problem, the Baal Shem Tov, founder of Hasidic Judaism, would go to a certain pla...",
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"body": "<p>When faced with a particularly weighty problem, the Baal Shem Tov, founder of Hasidic Judaism, would go to a certain place in the woods, light a sacred fire, and pray. In this way, he found insight into his dilemma. His successor, Rabbi Dov Ber, the Preacher of Mezritch, followed his example and went to the same place in the woods and said, “The fire we can no longer light, but we can still say the prayer.” And he, too, found what he needed. Another generation passed, and Rabbi Moshe Leib of Sassov went to the woods and said, “The fire we can no longer light, the prayer we no longer remember; all we know is the place in the woods, and that will have to suffice.” And it did. In the fourth generation, Rabbi Israel of Rishin stayed at home and said, “The fire we can no longer light, the prayer we no longer know, nor do we remember the place. All we can do is tell the tale.” And that, too, proved sufficient.</p>\n\n<p>But why? Why is it that telling the story carries the same healing power as the original act? Because the story recreates the act in such a way as to invite us into it. We don’t simply listen to a story; we become the story. The very act of giving our attention to the story gives the story a personal immediacy that erases the boundary between the story and ourselves.</p>\n\n<p>Although the power of the story to engage the listener is not unique to Jews, it is explicit in Judaism. Each spring at the Passover seder, a sto- ried re-creation of the Exodus from Egypt, participants are urged to tell the tale as if they themselves were experiencing the events right there in their own homes. The Passover story is not a recounting of what hap- pened once upon a time; it is a “live broadcast” spoken by observers “embedded” in the events themselves.</p>\n\n\n\n<p>Storytelling, far more than sacrifice and law, is at the heart of Judaism. Rashi (an acronym for Rabbi Shlomo Yitzchak), the famous eleventh- century Jewish sage, asks in his commentary on the Torah why Torah doesn’t begin with the revelation at Sinai but instead begins with and includes the tales of creation, Cain and Abel, the Tower of Babel, and the legends of Abraham. Rashi answers that this is done to make it clear that God is the God of all creation and can do with it as God sees fit. But there is a less theological reason that I find far more convincing. If the Bible focused on law and commandments rather than embedding them in drama and storytelling, it would be much more difficult to get people to read it. It is the story that carries the law, not the law that carries the story.</p>\n\n<p>Humans are storytelling animals. From the moment we awake to the moment we go to sleep, our primary means of communication is the story. Our stories define us, instruct us, create us. Without our stories, we do not exist, as the sad plight of amnesia sufferers makes so very clear. For us, our story is our self.</p>\n\n<p>When you see friends on Monday morning and someone asks you what you did over the weekend, you don’t pull out your Palm Pilot or Pocket PC and read the appointments listed in your calendar. You tell a story: “Sunday morning started out normal enough, but on my way to the grocery store there was this incredible car accident, and I rushed over to help. You won’t believe who was in the car....” The same is true when you meet with family or friends at the end of a day and relate what hap- pened at home, work, or school. Unless you are a teenager talking to an adult, the answer to “What did you do today?” is rarely “Nothing.” You tell a story. And the story you tell determines the meaning you derive from the events of your life.</p>\n\n<p>The quality of our lives depends to a great degree on the kinds of stories we tell. Miserable people tend to tell stories of woe; joyous peo- ple tend to tell stories of hope. The question we must ask is this: Do our tales reflect the personality of the teller, or do they create it? Does the tale mirror the teller, or does the teller come to resemble the tale?</p>\n\n<p>The safest answer, of course, is that it is a bit of both. But my own experience as a congregational rabbi and professional storyteller is that the tale has greater power than the teller. This is why so many of the great spiritual teachers told stories. These are the great parables, the Zen <em>koan, </em>and the teaching tales of the world’s wisdom traditions. Listening to these tales with full attention lifts us out of our own story and reveals an alter- native drama that may offer us a greater sense of meaning than any of the tales we tell ourselves.</p>\n\n<p>These tales shift our attention from the mundane to the holy while leaving us firmly grounded in the ordinary realities of our everyday lives. The most powerful teaching tales never take us out of the world but plant us more deeply in it. While often dealing with matters of the spirit, they continually ground us in the facts of daily living, for heaven and earth, nirvana and samsara, this world and the World to Come are sim- ply different ways of experiencing the singular reality of this very moment. And that is what great stories do: They show us a different way to engage reality. Nothing changes but our minds, and this, of course, changes everything. </p>\n",
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"covertext": "English What makes this night different from all [other] nights? 1) On all nights we need not dip even once, on this ni...",
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"body": "<p><strong>English</strong></p>\n\n<p>What makes this night different from all [other] nights? </p>\n\n<p>1) On all nights we need not dip even once, on this night we do so twice?</p>\n\n<p>2) On all nights we eat chametz or matzah, and on this night only matzah?</p>\n\n<p>3) On all nights we eat any kind of vegetables, and on this night maror?</p>\n\n<p>4) On all nights we eat sitting upright or reclining, and on this night we all recline?</p>\n\n<p><strong>Hebrew</strong></p>\n\n<p>Mah nishtanah halyla hazeh mikol halaylot</p>\n\n<p>1) She'bechol halaylot ain anu matbilin afilu pa'am echat, halyla hazeh shtei pe'amim?</p>\n\n<p>2) She'bechol halaylot anu ochlim chametz o matza, halyla hazeh kulo maztah?</p>\n\n<p>3) She'bechol halaylot anu ochlim she'ar yerakot, halyla hazeh maror?</p>\n\n<p>4) She'bechol halaylot anu ochlim bain yoshvin bain mesubin, halyla hazeh kulanu mesubin?</p>\n\n<p><strong>Yiddish</strong></p>\n\n<p>Tate ich vil bei dir fregen di fir kashes:</p>\n\n<p>Ma nishtana halayla hazeh mikol haleylos. Vos iz anderesh fun der nacht fun Pesach fun ale necht fun a gants yor? </p>\n\n<p>1) Di ershte kashe iz,</p>\n\n<p>Sheb'chol haleylos eyn anu matbilin afilu pa'am echas, halayla hazeh sh'tey p'amim?</p>\n\n<p>Ale necht fun a gants yor tunken mir nisht ayn afileh eyn mol, ober di nacht fun peysach, tunken mir ayn tsvey mol -- ayn mol karpas in zaltz vasser, di tsveyte mol maror in charoses? </p>\n\n<p>2) Di tsveyte kashe iz,</p>\n\n<p>Sheb'chol haleylos anu ochlin chameytz oy matzah, halayla hazeh kulo matzah?</p>\n\n<p>Ale necht fun a gants yor esn mir chomets ader matseh, ober di nakht fun peysakh, esn mir nor matseh? </p>\n\n<p>3) Di drite kashe iz,</p>\n\n<p>Sheb'chol haleylos anu ochlin sh'ar yerakos, halayla hazeh maror?</p>\n\n<p>Ale necht fun a gants yor esn mir alerlay grintsen, ober di nacht fun peysach, esn mir nor bitere grintsen? </p>\n\n<p>4) Di ferte kashe iz,</p>\n\n<p>Sheb'chol haleylos onu ochlin beyn yoshvin uveyn m'subin, halayla hazeh kulanu m'subin?</p>\n\n<p>Ale necht fun a gants yor esn mir say zitsndikerheit un say ongeleynterheit, ober di nakht fun peysach, esn mir nor ongeleynterheit? </p>\n\n<p>Tate ich hob bei dir gefrekdt di di fir kashes yetzt gib mir a teretz.</p>\n\n<p><strong>French</strong></p>\n\n<p>Pourquoi cette nuit se différencie-t-elle de toutes les autres nuits? </p>\n\n<p>1) Toutes les nuits, nous ne sommes pas tenus de tremper même une seule fois, cette nuit nous le faisons deux fois?</p>\n\n<p>2) Toutes les nuits, nous mangeons du 'Hametz ou de la Matzah, cette nuit, seulement de la Matzah?</p>\n\n<p>3) Toutes les nuits, nous mangeons n'importe quel sorte de légumes, cette nuit, du Maror?</p>\n\n<p>4) Toutes les nuits, nous mangeons assis ou accoudés, cette nuit, nous sommes tous accoudés?</p>\n\n<p><strong>Spanish</strong></p>\n\n<p>¿Qué hace diferente a esta noche de todas las [demás] noches? ¿Ma nishtaná haláila hazé micól haleilót? </p>\n\n<p>1) En todas las noches no precisamos sumergir ni siquiera una vez, ¡y en esta noche lo hacemos dos veces? ...shebejól haleilót éin ánu matbilín afílu paám eját, haláila hazé shtéi peamím? </p>\n\n<p>2) En todas las noches comemos jametz o matzá, ¡en esta noche solamente matzá? ...shebejól haleilót ánu ojlín jamétz umatzá, haláila hazé kuló matzá? </p>\n\n<p>3) En todas las noches comemos cualquier clase de verdura, ¡esta noche maror? ...shebejól haleilót ánu ojlín sheár ieracót, haláila hazé marór? </p>\n\n<p>4) En todas las noches comemos sentados erguidos o reclinados, ¡esta noche todos nos reclinamos! </p>\n\n<p><strong>Italian</strong></p>\n\n<p>Perché è diversa questa sera da tutte le altre? </p>\n\n<p>1) Perché tutte le sere non intingiamo neppure una volta questa sera lo facciamo due volte?</p>\n\n<p>2) Perché tutte le sere noi mangiamo chamètz e matzà questa sera soltanto matzà? </p>\n\n<p>3) Perché tutte le sere noi mangiamo qualsiasi verdura questa sera maròr?</p>\n\n<p>4) Perché tutte le sere noi mangiamo e beviamo sia seduti e sia adagiati, ma questa sera siamo tutti adagiati?</p>\n\n<p><strong>German</strong></p>\n\n<p>Was unterscheidet diese Nacht von allen anderen Nächten?</p>\n\n<p>In allen anderen Nächten brauchen wir nicht ein einziges Mal einzutunken, in dieser Nacht zweimal?</p>\n\n<p>In allen anderen Nächten können wir Gesäuertes und Ungesäuertes essen, in dieser Nacht nur Ungesäuertes?</p>\n\n<p>In allen anderen Nächten können wir verschiedene Kräuter essen, in dieser Nacht nur bittere Kräuter?</p>\n\n<p>In allen anderen Nächten können wir freisitzend oder angelehnt essen, in dieser Nacht sitzen wir alle angelehnt?</p>\n\n<p><strong>Korean</strong></p>\n\n<p>Oneul pameun piongso pamdeul kwa pikiohalte otoke tareumnika?</p>\n\n<p>Piongso pameneun han bonto chikoso mokzi aneunde, oneul pameneun we tubonina chikoso mokseumnika?</p>\n\n<p>Piongso pameneun chametzto mokko, matzahto mokneunde, oneul pameneun we matzahman mokseumnika?</p>\n\n<p>Piongso pameneun yoro yachereur mokneunde, oneul pameneun we maror mokseumnika?</p>\n\n<p>Piongso pameneun hori pioso ankito hago, kideso ankito haneunde, oneul pameneun we uri modu ta kideso anjaya hamnika?</p>\n",
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"covertext": "The Ballad of the Four Sons (to the tune of \"Clementine\") wriiten by Ben Aronin in 1948 Said the father to his childre...",
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"body": "\n\n<p><strong>The Ballad of the Four Sons<br />\n(to the tune of \"Clementine\")<br />\n <em>wriiten by Ben Aronin in 1948</em> </strong></p>\n\n\n\n<p><strong>Said the father to his children, \"At the seder you will dine, You will eat your fill of matzah, You will drink four cups of wine.\" </strong></p>\n\n<p><strong>Now this father had no daughters, But his sons they numbered four. One was wise and one was wicked, One was simple and a bore. </strong></p>\n\n<p><strong>And the fourth was sweet and winsome, he was young and he was small. While his brothers asked the questions he could scarcely speak at all. </strong></p>\n\n<p><strong>Said the wise one to his father \"Would you please explain the laws? Of the customs of the seder Will you please explain the cause?\" </strong></p>\n\n<p><strong>And the father proudly answered, \"As our fathers ate in speed, Ate the paschal lamb 'ere midnight And from slavery were freed.\" </strong></p>\n\n<p><strong>So we follow their example And 'ere midnight must complete All the seder and we should not After 12 remain to eat. </strong></p>\n\n<p><strong>Then did sneer the son so wicked \"What does all this mean to you?\" And the father's voice was bitter </strong></p>\n\n<p><strong>As his grief and anger grew. \"</strong></p>\n\n<p><strong>If you yourself don't consider </strong></p>\n\n<p><strong>As son of Israel, Then for you this has no meaning </strong></p>\n\n<p><strong>You could be a slave as well.\" </strong></p>\n\n<p><strong>Then the simple son said simply \"What is this,\" and quietly </strong></p>\n\n<p><strong>The good father told his offspring </strong></p>\n\n<p><strong>\"We were freed from slavery.\" But the youngest son was silent For he could not ask at all. </strong></p>\n\n<p><strong>His bright eyes were bright with wonder As his father told him all. </strong></p>\n\n<p><strong>My dear children, heed the lesson and remember evermore </strong></p>\n\n<p><strong>What the father told his children </strong></p>\n\n<p><strong>Told his sons that numbered four.</strong></p>\n\n\n\n\n",
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"covertext": "Kadesh, Urchatz, Karpas, Yachatz Maggid, Rachtza, Motzi Matzah Maror, Korech, Shulchan Orech Tzafun, Barech, Hallel, Nir...",
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"body": "\n\n\n\n<p>Kadesh, Urchatz, Karpas, Yachatz<br />\nMaggid, Rachtza, Motzi Matzah<br />\nMaror, Korech, Shulchan Orech<br />\nTzafun, Barech, Hallel, Nirtzah</p>\n\n\n\n\n\n\n",
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"body": "<p>Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then again later, we’ll wash again with a blessing, preparing us for the meal.</p>\n\n<p>Too often during our daily lives we don’t stop and take a moment to prepare for whatever it is we’re about to do.</p>\n\n<p>Let's pause to consider what we hope to get out of our evening together tonight. One at a time, pour water over each others’ hands.</p>\n\n<p>As water is being poured over your hands, share one hope or expectation you have for tonight's <em>seder </em> OR as water is poured over your hands, share with us what you would like to let go of right now, what you would like to have “washed away”.</p>\n\n<p>And after each person speaks, give them support by all saying “Kayn Yihee Ratzon”, or “So Be It.”</p>\n",
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someecard
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