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"covertext": "What are you taking away from our experience together, into the rest of your Passover holiday and into life?",
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"body": "<p>What are you taking away from our experience together, into the rest of your Passover holiday and into life?</p>\n",
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"body": "<p>What's on the Table Contributed by Geoff Chesman</p>\n\n<p><strong>The Seder Plate</strong></p>\n\n<p>We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.</p>\n\n<p> <em>Maror </em> – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.</p>\n\n<p> <em>Charoset </em> – A delicious mix of sweet wine, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt</p>\n\n<p> <em>Karpas </em> – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater</p>\n\n<p> <em>Zeroah </em> – A roasted lamb or shank bone symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)</p>\n\n<p> <em>Beitzah </em> – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.</p>\n\n<p><strong>Matzah </strong></p>\n\n<p>Matzah is the unleavened bread we eat to remember that when the jews fled Egypt, they didn’t even have time to let the dough rise on their bread. We commemorate this by removing all bread and bread products from our home during Passover.</p>\n\n<p><strong>Elijah’s Cup </strong></p>\n\n<p>The fifth ceremonial cup of wine poured during the Seder. It is left untouched in honor of Elijah, who, according to tradition, will arrive one day as an unknown guest to herald the advent of the Messiah. During the Seder dinner, biblical verses are read while the door is briefly opened to welcome Elijah. In this way the Seder dinner not only commemorates the historical redemption from Egyptian bondage of the Jewish people but also calls to mind their future redemption when Elijah and the Messiah shall appear.</p>\n",
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"covertext": "ויְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַ...",
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"body": "<p style=\"text-align:right;\">ויְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים 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 style=\"text-align:right;\"><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p style=\"text-align:right;\"><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה</strong>(שַׁבָּתוֹת לִמְנוּחָה וּ)<strong> מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם </strong>(הַשַׁבָּת הַזֶה וְאֶת יוֹם)<strong> חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ </strong>(בְּאַהֲבָה)<strong>, מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, </strong>(וְשַׁבָּת)<strong> וּמוֹעֲדֵי קָדְשֶךָ </strong>(בְּאַהֲבָה וּבְרָצוֹן,)<strong> בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ </strong>(הַשַׁבָּת וְ) <strong>יִשְׂרָאֵל וְהַזְּמַנִּים.</strong></p>\n\n<p>We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.</p>\n\n<p> <em>Continue here:</em> </p>\n\n<p style=\"text-align:right;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,<br />\nשֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam,<br />\nshe-hechiyanu v’key’manu v’higiyanu lazman hazeh.</p>\n\n<p>We praise God, Ruler of Everything,<br />\nwho has kept us alive, raised us up, and brought us to this happy moment.</p>\n\n<p><strong><u> <em>From Pardes Haggadah Companion:</em> </u></strong></p>\n\n<p>The seder opens with kiddush (the sanctification over wine). This is certainly unremarkable after all, kiddush is the opening act of every shabbat and holiday meal. But kiddush – a ritual .sanctification of time – has an intimate and unique connection to Pesach’s central theme: freedom. How so?</p>\n\n<p>As Israel was about to be released from slavery, God instituted a new calendar: “This month shall (mark for you the beginning of months; the first of the months of the year for you.” (Exodus 12:2) Why is this the first mitzva (commandment) communicated to a free nation?</p>\n\n<p>A slave’s time is not his own. He is at the beck and call of his master. Even when the slave has a pressing personal engagement, his taskmaster’s needs will take priority. In contrast, freedom is the control of our time. We determine what we do when we wake up in the morning; we prioritize our day. This is true for an individual, but also for a nation. God commands Israel to create a Jewish calendar because, as an independent nation, Israel should not march any more to an Egyptian rhythm, celebrating Egyptian months and holidays. Instead Israel must forge a Jewish calendar, with unique days of rest, celebration and memory. Controlling and crafting our time is the critical first act of freedom.</p>\n\n<p>Kiddush says this out loud. We sanctify the day and define its meaning! We proclaim this day as significant, holy and meaningful. We fashion time, claim ownership of it, and fashion it as a potent .contact point with God, peoplehood and tradition. This is a quintessential act of Jewish freedom.</p>\n\n<p>Today, we often feel short of time; that time controls us. Kadesh reminds us that true freedom and self-respect is to master and control time for ourselves, to shape our life in accordance with our values.</p>\n\n<p> <em>Rabbi Alex Israel teaches Bible and is the Director of the Pardes Community Education Program and the Pardes Summer Program</em> </p>",
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"covertext": "We will wash our hands twice during our seder: now, with no blessing, to get us ready for the rituals to come; and then...",
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"body": "<p>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 the moment to prepare for whatever it is we’re about to do. Let's pause as we wash our hands to consider what we hope to get out of our evening together.</p>\n\n",
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"body": "<p>Passover, like many of our holidays, combines the celebration of an event from our Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.</p>\n\n<p>We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter, and dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite together:</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ 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>We praise God, Ruler of Everything, who creates the fruits of the earth.</p>\n",
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"body": "<p>The central imperative of the Seder is to tell the story. The Bible instructs: “ You shall tell your child on that day, saying: ‘This is because of what Adonai did for me when I came out of Egypt.' ” (Exodus 13:8) We relate the story of our ancestors to regain the memories as our own. Elie Weisel writes: God created man because He loves stories. We each have a story to tell — a story of enslavement, struggle, liberation. Be sure to tell your story at the Seder table, for the Passover is offered not as a one-time event, but as a model for human experience in all generations.</p>\n\n<p><strong> <em>Ha lachma anya d’achaloo avhatana b’ara d’meetzrayeem. Kol dichfeen yay-tay vi’yachool, kol deetzreech yay-tay viyeesfsach. Hashata hach. Li’shana ha-ba-aa bi’arah di’yeesrael. Hashata av’day, li’shana ha-ba a bi’nay choreen.</em> </strong></p>\n\n<p><strong> <em>This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and celebrate Passover. Today, we are here. Next year, in the land of Israel. Today, we are slaves. Next year, we will be free.</em> </strong></p>\n\n<p>Written in Aramaic, this statement begins the narration of the Seder by inviting the hungry to our table. Aramaic, Jewish legend has it, is the one language which the angels do not understand. Why then is Ha Lachma spoken in Aramaic? To teach us that where there is hunger, no one should rely upon the angels, no one should pray to the heavens for help. We know the language of the poor, for we were poor in the land of Egypt. We know that we are called to feed the poor and to call them to join our celebration of freedom.</p>\n",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge 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>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><strong> <em>Questions for Discussion: What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?</em> </strong></p>",
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"covertext": "Scallions Aren’t Just For Eating: There is a Persian custom of hitting each other with scallions during Dayenu. The scal...",
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"body": "<p>Scallions Aren’t Just For Eating: There is a Persian custom of hitting each other with scallions during Dayenu. The scallions represent the whips of our oppressors. Although this may seem a little morbid, young and old alike have a wonderful time violating social norms and slamming each other with green onions.</p>\n",
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"covertext": "כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ אִלוּ...",
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"body": "<p>Mixing the Bitter and the Sweet - Eating a sandwich of matzah and bitter herb | <em>koreich</em> | כּוֹרֵךְ</p>\n\n<p> <em>Ze-cher le-mik-dash ke-Hil-el</em> </p>\n\n<p>When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery. This moment is also known as the Hillel sandwich.</p>\n\n<p>What a strange custom to eat something so bitter and something so sweet all in one bite. Why do we do such a thing? We do it to tell our story.</p>\n\n<p>We tell our story through our observance of Jewish holidays throughout the year. 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.</p>\n\n<p>We also tell the story throughout our lifetime of Jewish rituals. 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. 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. And on Passover we mix the sweet charoset with the bitter maror, mixing bitter and sweet of slavery and freedom all in one bite.</p>\n\n<p>Throughout each year and throughout our lifetimes, we challenge ourselves to remember that even in times of strength, it is important to sense our vulnerability, rather than solely bask in our success. We all have memories of times in which bitter and sweet were mixed in our lives, all in the same bite. Judaism says, sometimes life is like that. We can celebrate and mourn all at the same time. And somehow, everything will be ok. Let's take some time now to reflect on the \"oys and joys\" of Jewish life. What is your korech moment?</p>",
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"body": "<p>We wash our hands again now before we eat (yes, finally we’re nearly there!). But why? Why do we not wash our feet like our Middle Eastern ancestors did? Because our hands are the instruments with which we work in the world. It is our hands that plant and write, that caress and create – and our hands which strike and smash, poison and pain. We wash our hands not to absolve ourselves of responsibility but to affirm the need to make our hands pure, to choose to make real decisions; to use our hands for good. This Pesach, let us consecrate our collective hands, to the task of building a better world.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ 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>Throughout our Seder, we pour four cups, remembering the gift of freedom that our ancestors received centuries ago and four promises fulfilled. The first cup as God said, \"I will free you from the labors of the Egyptians.\" The second as God said, \"And I will deliver you from their bondage.\" The third as God said, \"I will redeem you with an outstretched arm with great judgements.\" The fourth because God said, \"I will take you to be My People.\"</p>\n\n<p>We know, though, that all are not yet free. As we welcome Elijah the Prophet, we offer a fifth cup, a cup not yet consumed. May we be emboldened to take action and speak out on behalf of those who are not yet free, hastening Elijah's arrival. Let us recognize that redemption is not a destination but rather a destiny fulfilled by a journey of leveraging our particular narrative of freedom to compel us to seek liberation for all.</p>\n\n<p><strong>אֵלִיָּֽהוּ הַנָּבִי, אֵלִיָּֽהוּ הַתִּשְׁבִּי, אֵלִיָּֽהוּ, אֵלִיָּֽהוּ, אֵלִיָּֽהוּ הַגִּלְעָדִי</strong></p>\n\n<p><strong>בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ עִם מָשִֽׁיחַ בֶּן דָּוִד, עִם מָשִֽׁיחַ בֶּן דָּוִד</strong></p>\n\n<p> <em>Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David, Im mashiach ben-David</em> </p>\n",
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"body": "<p>Leader: רַבּוֹתַי נְבָרֵךְ. <em>Rabotai n’vareich.</em> </p>\n\n<p>All together:</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo b’tuvo, b’chein b’chesed uv-rachamim, hu noten lechem l’chol basar, ki l’olam chasdo, uv-tuvo hagadol, tamid lo chasar lanu v’al yechsar lanu mazon l’olam va’ed. Ba-avur sh’mo hagadol, ki hu Eil zan um’farneis lakol, u-meitiv lakol u-meichin mazon l’chol-b’riyotav asher bara. Baruch atah Adonai, hazan et hakol.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who nourishes the whole world. Your kindness endures forever. May we never be in want of sustenance. God sustains us all, doing good to all, and providing food for all creation. Praised are you, Adonai, who sustains all.</p>\n\n<p><strong> <em>Share: What is something you are grateful for this evening?</em> </strong></p>",
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"body": "<p> <em>To the tune of , of course, \"Take Me Out to the Ballgame!\"</em> </p>\n\n<p>Take me out to the Seder, take me out with the crowd.</p>\n\n<p>Read the Haggadah and don't skip a word.</p>\n\n<p>Please hold your talking, we want to be heard.</p>\n\n<p>And lets, root, root, root for the leader, that they will finish their shpiel</p>\n\n<p>So we can nosh, nosh, nosh and by-gosh, let's eat the meal!</p>\n\n<p>Take me out to the Seder, take me out with the crowd.</p>\n\n<p>Feed me on matzah and chicken legs, I don't care for the hard-boiled eggs.</p>\n\n<p>And its root, root, root for Elijah, that he will soon reappear.</p>\n\n<p>And let's hope, hope, hope that we'll meet once again next year!</p>\n",
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"covertext": "The blessing over the meal is immediately followed by another blessing over the wine: בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מ...",
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"body": "<p>The blessing over the meal is immediately followed by another blessing over the wine:</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p> <em><strong>Drink the third glass of wine!</strong></em> </p>\n",
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Let Israel declare, His kindness endures forever.’
Let the house of Aaron declare His kindness endures forever’.
Let those who fear the Lord say ‘His kindness endures forever.’</p>\n",
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"covertext": "יי זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹ. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַ...",
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"body": "<p><strong>יי זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹ. יְבָרֵךְ יִרְאֵי יי, הַקְּטַנִים עִם הַגְּדֹלִים. יֹסֵף יי עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם. בְּרוּכִים אַתֶּם לַיי, עֹשֵׂה שָׁמַיִם וָאָרֶץ. הַשָּׁמַיִם שָׁמַיִם לַיי,וְהָאָרֶץ נָתַן לִבְנֵי אָדָם. לֹא הַמֵּתִים יְהַלְלוּיָהּ ,וְלֹא כָּל יֹרדֵי דוּמָה. וַאֲנַחְנוּ נְבָרֵךְ יָהּ, מֵעַתָּה וְעַד עוֹלָם, הַלְלוּיָה</strong></p>\n\n<p> <em>Adonai z'charanu y'vareich, y'vareich et beit yisra-el, y'vareich et beit aharon. Y'vareich yirei Adonai, hak'tanim im hag'doleem. Yoseif Adonai aleichem, aleichem v'al b'neichem. B'rucheem atem l'Adonai, oseih shamayeem va-aretz. Hashamayeem shamayeem l'Adonai, v'ha-aretz natan livnei adam. Lo hameiteem y'hal'lu yah, v'lo kol yor'dei dumah. Va-anachnu n'vareich yah, mei-atah v'ad olam, hal'luyah.</em> </p>\n\n<p>The Lord is mindfull of us and will bless us;
He will bless the house of Israel;
He will bless the house of Aaron;
He will bless those who fear the Lord, small and great. May the Lord bless you and increase you, you and your children. You are blessed by the Lord, Maker of heaven and earth.
The heaven is the Lord's, but earth has been given to mankind. The dead cannot praise the Lord, nor can any who go down into silence. We will bless the Lord now and forever. Halleluyah.</p>\n",
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"handle": "fourth-cup-wine-23",
"title": "Fourth Cup of Wine",
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"covertext": "We're approaching the end of our time together, and as part of the praiseworthy spirit that the Hallel section evokes, w...",
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"body": "<p>We're approaching the end of our time together, and as part of the praiseworthy spirit that the Hallel section evokes, we'll sing together Hineh Ma Tov, an expression of gratitude for the community that has gathered here to celebrate together.</p>\n\n<p> <em>Hinei ma tov umanaim</em> </p>\n\n<p> <em>Shevet achim gam yachad</em> </p>\n\n<p>Behold how good and</p>\n\n<p>How pleasant it is</p>\n\n<p>For brothers to dwell together</p>\n\n<p>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.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n",
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"covertext": "One little goat, one little goat. That Father bought for two zuzim, Chad gadya, chad gadya. Then came a cat and ate the...",
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"body": "<p>The Ballad of the Four Sons<br />\n(to the tune of \"Clementine\")<br />\n<strong><em>written by Ben Aronin in 1948</em></strong></p>\n\n<p>Said the father to the children<br />\n\"At the Seder you will dine,<br />\nYou will eat your fill of matzoh,<br />\nYou will drink four cups of wine.\"</p>\n\n<p>Now this father had no daughters,<br />\nBut his sons they numbered four,<br />\nOne was wise, and one was wicked,<br />\nOne was simple and a bore.</p>\n\n<p>And the fourth was sweet and winsome,<br />\nHe was young and he was small,<br />\nWhile his brothers asked the questions,<br />\nHe could scarcely speak at all.</p>\n\n<p>Said the wise one to his father<br />\n\"Would you please explain the laws.<br />\nOf the customs of the Seder<br />\nWill you please explain the cause?\"</p>\n\n<p>And the father proudly answered<br />\n\"As our fathers ate in speed,<br />\nAte the Pascal lamb 'ere midnight,<br />\nAnd from slavery were freed\"</p>\n\n<p>\"So we follow their example,<br />\nAnd 'ere midnight must complete,<br />\nAll the Seder, and we should not<br />\nAfter twelve remain to eat.\"</p>\n\n<p>Then did sneer the son so wicked,<br />\n\"What does all this mean to you?\"<br />\nAnd the father's voice was bitter<br />\nAs his grief and anger grew.</p>\n\n<p>\"If yourself you don't consider,<br />\nAs a son of Israel<br />\nThen for you this has no meaning,<br />\nYou could be a slave as well!\"</p>\n\n<p>Then the simple son said softly,<br />\n\"What is this?\" and quietly<br />\nThe good father told his offspring<br />\n\"We were freed from slavery.\"</p>\n\n<p>But the youngest son was silent,<br />\nFor he could not speak at all,<br />\nHis bright eyes were bright with wonder<br />\nAs his father told him all.</p>\n\n<p>Now, dear people, heed the lesson<br />\nAnd remember evermore,<br />\nWhat the father told his children<br />\nTold his sons who numbered four!</p>\n",
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"handle": "motzei-matzah",
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"covertext": "The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה The familiar hamotzi blessing marks the formal s...",
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"body": "<p>The blessing over the meal and matzah | <em>motzi matzah</em> | מוֹצִיא מַצָּה</p>\n\n<p>The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.</p>\n\n<p><strong>בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.</p>\n\n<p>We praise God, Ruler of Everything, who brings bread from the land.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.</p>\n\n<p>Distribute and eat the top and middle matzah for everyone to eat.</p>\n",
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"covertext": "Dipping the bitter herb in sweet charoset | maror |מָרוֹר In creating a holiday about the joy of freedom, we turn the...",
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"body": "<p>Dipping the bitter herb in sweet charoset | <em>maror </em> |מָרוֹר</p>\n\n<p>In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?</p>\n\n<p><strong>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.</p>\n\n<p>The Hillel Sandwich | <em>korech </em> | כּוֹרֵךְ</p>\n\n<p><strong>זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ</strong></p>\n\n<p> <em>Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”</em> </p>\n\n<p>Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”</p>\n",
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"body": "<p>Of the many Passover rituals, there is one that strikes me as particularly strange - the dipping of parsley in salt water. Many Haggadahs give the <em>midrash</em> that parsley signifies Spring and rebirth, while salt water symbolizes our tears in Egypt. Other Haggadahs give no explanation of the <em>karpas</em> ritual at all.</p>\n\n<p>Motivated to keep the seder on a timeline, many of us eat the parsley and move forward, hoping that the meal will come soon. This year, though, I’d like to encourage you to <strong>pause for parsley</strong>, and consider the follow alternative explanation offered by Rashi:</p>\n\n<ul>\n\t<li>Parsley signifies fine wool or linen, specifically Joseph’s coat of many colors. ( <em>Rashi, Genesis 37:3</em> )</li>\n\t<li>Dipping in salt water reminds us that Joseph’s brothers dipped his coat in blood to convince their father, Jacob, that Joseph had been killed.</li>\n</ul>\n\n<p>If this commentary illuminates the true meaning of the <em>karpas</em> ritual, isn’t this a peculiar start to the seder? On one hand we are prepared to celebrate freedom while on the other hand we symbolically drag out the family’s dirty laundry: the horrific episode wherein our ancestors got jealous, sought to kill their brother, and then sold him into slavery.</p>\n\n<p> <em>On Passover, the questions are always better than the answers.</em> </p>\n\n<p>This year, I offer you this question to consider: <strong>What do we gain by recalling the misdeeds done unto Joseph?</strong></p>\n\n<p>Conversational prompts:</p>\n\n<ol>\n\t<li>Explore our ancestors’ culpability in events which led to our slavery in Egypt? As the Talmud states: “[Joseph’s] brothers became jealous of him, and the matter unfolded, and [as a result] our forefathers descended to Egypt.”?</li>\n\t<li>Provide a moment for introspection about favoritism with our children? Could this be a counterbalance to the four sons found later in the Haggadah, some of whom may be viewed more favorably than others?</li>\n\t<li>Focus our attention towards the perennial problem of the Jewish people – <em>sinat chinam</em>, hatred for our own brethren, and the ways in which that leads to our downfall?</li>\n\t<li>Explore the idea that “pride comes before a fall?” After all, Joseph’s pride in his appearance and insistence on relating his dreams contributed to the hatred his brothers felt for him.</li>\n\t<li>Recognize the cost of a continued cover-up? Had the brothers not deceived their father, perhaps the family would have sent a search party for Joseph, redeeming him before he met Pharaoh, and averting Egyptian exile?</li>\n\t<li>Would our kids ask us different questions if the Haggadah more explicitly told the story of Joseph’s abuse by his brethren?</li>\n\t<li>Should we all adopt the Persian custom of using red wine vinegar instead of salt water at this point in the seder?</li>\n</ol>\n",
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"body": "<p>The Pesach story begins in a broken world, amidst slavery and oppression. The sound of the breaking of the matza sends us into that fractured existence, only to become whole again when we find the broken half, the afikoman, at the end of the Seder.</p>\n\n<p>This brokenness is not just a physical or political situation: It reminds us of all those hard, damaged places within ourselves. All those narrow places from which we want to break to free. In Hebrew, Egypt is called <em>Mitzrayim</em>, reminding us of the word <em>tzar</em>, narrow. Thus, in Hassidic thought, Mitzrayim symbolizes the inner straits that trap our souls. Yet even here we can find a unique value, as the Hassidic saying teaches us: \"There is nothing more whole – than a broken heart.\"</p>\n\n<p>We are free, but we remember when we were slaves. We are whole, but we bring to mind those who are broken. The middle matzah is broken, but it is the larger part which is hidden. Because the future will be greater than the past, and tomorrow’s Passover nobler than yesterday’s exodus. The prospects for the dreamed future are overwhelming to the point of making us mute. So it is in silence, without blessing, that we break and hide the matzah and long for its recovery and our redemption.</p>\n",
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"body": "<p>On other nights, we allow the news of tragedy in distant places to pass us by. We succumb to compassion fatigue – aware that we cannot possibly respond to every injustice that arises around the world. On this night, we are reminded that our legacy as the descendants of slaves creates in us a different kind of responsibility – we are to protect the stranger because we were strangers in the land of Egypt.</p>\n\n<p>Let us add a fifth question to this year’s seder: <strong>How can we make this year different from all other years?</strong></p>\n\n<p>This Passover, let us recommit to that sacred responsibility to protect the stranger, particularly those vulnerable strangers in faraway places whose suffering is so often ignored. Let us infuse the rituals of the seder with action: When tasting the matzah, the bread of poverty, let us find ways to help the poor and the hungry. When eating the maror, let us commit to help those whose lives are embittered by disease. When dipping to commemorate the blood that protected our ancestors against the Angel of Death, let us pursue protection for those whose lives are threatened by violence and conflict. When reclining in celebration of our freedom, let us seek opportunities to help those who are oppressed.</p>\n",
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"body": "<p>Free people ask questions. We begin our Seder with questions. Although the custom is that the youngest at the table asks, tradition instructs that all must ask:</p>\n\n<p><strong>מַה</strong><strong> </strong><strong>נִּשְׁתַּנָּה</strong><strong> </strong><strong>הַלַּֽיְלָה</strong><strong> </strong><strong>הַזֶּה</strong><strong> </strong><strong>מִכָּל</strong><strong> </strong><strong>הַלֵּילות</strong></p>\n\n<p>Ma nishtana halaila hazeh mikol haleilot?</p>\n\n<p>Why is this night different from all other nights?</p>\n\n<p><strong>שֶׁבְּכָל</strong><strong> </strong><strong>הַלֵּילוֹת</strong><strong> </strong><strong>אָֽנוּ</strong><strong> </strong><strong>אוֹכלין</strong><strong> </strong><strong>חָמֵץ</strong><strong> </strong><strong>וּמַצָּה</strong><strong> </strong><strong>הַלַּֽיְלָה</strong><strong> </strong><strong>הַזֶּה</strong><strong> </strong><strong>כֻּלּוֹ</strong><strong> </strong><strong>מצה</strong></p>\n\n<p>Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.</p>\n\n<p>On all other nights we eat both leavened bread and matzah. Tonight we only eat matzah.</p>\n\n<p><strong>שֶׁבְּכָל</strong><strong> </strong><strong>הַלֵּילוֹת</strong><strong> </strong><strong>אָֽנוּ</strong><strong> </strong><strong>אוֹכְלִין</strong><strong> </strong><strong>שְׁאָר</strong><strong> </strong><strong>יְרָקוֹת</strong><strong> </strong><strong>הַלַּֽיְלָה</strong><strong> </strong><strong>הַזֶּה</strong><strong> </strong><strong>מָרוֹר</strong></p>\n\n<p>Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</p>\n\n<p>On all other nights we eat all kinds of vegetables, but tonight we eat bitter herbs.</p>\n\n<p><strong>שֶׁבְּכָל</strong><strong> </strong><strong>הַלֵּילוֹת</strong><strong> </strong><strong>אֵין</strong><strong> </strong><strong>אָֽנוּ</strong><strong> </strong><strong>מַטְבִּילִין</strong><strong> </strong><strong>אֲפִילוּ</strong><strong> </strong><strong>פַּֽעַם</strong><strong> </strong><strong>אחָת</strong><strong> </strong><strong>הַלַּֽיְלָה</strong><strong> </strong><strong>הַזֶּה</strong><strong> </strong><strong>שְׁתֵּי</strong><strong> </strong><strong>פְעמים</strong></p>\n\n<p>Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</p>\n\n<p>On all other nights we aren’t expected to dip our vegetables one time. Tonight we do it twice.</p>\n\n<p><strong>שֶׁבְּכָל</strong><strong> </strong><strong>הַלֵּילוֹת</strong><strong> </strong><strong>אָֽנוּ</strong><strong> </strong><strong>אוֹכְלִין</strong><strong> </strong><strong>בֵּין</strong><strong> </strong><strong>יוֹשְׁבִין</strong><strong> </strong><strong>וּבֵין</strong><strong> </strong><strong>מְסֻבִּין</strong><strong>. :</strong><strong>הַלַּֽיְלָה</strong><strong> </strong><strong>הַזֶּה</strong><strong> </strong><strong>כֻּלָּֽנוּ</strong><strong> </strong><strong>מְסֻבין</strong></p>\n\n<p>Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</p>\n\n<p>On all other nights we eat either sitting normally or reclining. Tonight we recline.</p>\n\n<p>--</p>\n\n<p>A recent study by the psychologist Arthur Aron (and others) explores whether personal connection between two strangers can be accelerated by having them ask each other a specific series of 36 personal questions. We've selected three of them here to serve as our Four Questions to meet new friends.</p>\n\n<p>In order to get to know each other a little better, select a question from the list below and ask your neighbor:</p>\n\n<ol>\n\t<li>Given the choice of anyone in the world, whom would you want as a dinner guest?</li>\n\t<li>For what in your life do you feel most grateful?</li>\n\t<li>What would constitute a “perfect” day for you?</li>\n\t<li>What meal makes you feel at home? Why?</li>\n</ol>",
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"body": "<p> <em>We lift up our cup wine and cover the matzah, as we recite the following and recall God's promise to Abraham, emphasizing eternal divine watchfulness.</em> </p>\n\n<p><strong>.וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם</strong></p>\n\n<p> <em>V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.</em> </p>\n\n<p>This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.</p>",
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"body": "<p>Along with the cup for the Prophet Elijah, we have a cup for the Prophetess Miriam, sister of Moses, one of the central figures in the Exodus story. Miriam has long been associated with water – she watched over Moses when he was placed in the Nile River and provided the Israelites with life-sustaining water during their wandering in the desert. The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and draw attention to the importance of the other women of the Exodus story who have sometimes been overlooked but about whom our tradition says, \"If it wasn't for the righteousness of women of that generation we would not have been redeemed from Egypt\" (Babylonian Talmud, Sotah 9b).</p>\n\n<p><strong>זאת כּוֹס ִמריָם, כּוֹס ַמיִם ַחיִּים זֵכר ִליציאַת ִמצריִם</strong></p>\n\n<p> <em>Zot kos Miryam, cos mayim chayim zecher litziat Mitzrayim.</em> </p>\n\n<p><strong>This is the cup of Miriam, the cup of living waters, a reminder of the Exodus from Egypt.</strong></p>\n\n<p>Let us remember the Exodus from Egypt. These are the living waters, God’s gift to Miriam, which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You God, Who brings us from the narrows into the wilderness, sustains us with endless possibilities, and enables us to reach a new place.</p>\n",
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"body": "<p>It is traditional to end seder with <em>\"Next Year in Jerusalem\"</em>. We sometimes think of this as a literal wish, but Jerusalem is more than a place -- it is a feeling, a hope. 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 ready to embark on a year that we hope will bring positive change in the world and freedom to all people. And in the spirit of thinking about our own story of liberation as a catalyst for change in our world, we add an additional charge: Next year in a just world.</p>\n\n<p>In <em>The Leader's Guide to the Family Participation Haggadah: A Different Night</em>, Rabbi David Hartman writes: “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.” What can <em>we</em> do to fulfill our reckless dreams? What will be our legacy for future generations? As we close our evening together, consider: what is your own personal Jerusalem where you hope to see yourself a year from now? </p>\n\n<p><strong>לְשָׁנָה</strong><strong> </strong><strong>הַבָּאָה</strong><strong> </strong><strong>בִּירוּשָׁלָֽיִם</strong></p>\n\n<p> <em>L’shana haba-ah biy’rushalayim</em> </p>\n\n<p>NEXT YEAR IN JERUSALEM!</p>\n",
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"body": "<p>The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.</p>\n\n<p>חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.</p>\n\n<p> <em>Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.</em> </p>\n\n<p>The Wise One asks: \"What is the meaning of the laws and traditions God has commanded?\" (Deuteronomy 6:20) You should teach them all the traditions of Passover, even to the last detail.</p>\n\n<p>רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבֹדָה הַזֹּאת לָכֶם? לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי - וְלֹא לוֹ. אִילּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל</p>\n\n<p> <em>Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.</em> </p>\n\n<p>The Wicked One asks: \"What does this ritual mean to you?\" (Exodus 12:26) By using the expression \"to you\" they exclude themselves from his people and denies God. Shake their arrogance and say to them: \"It is because of what the Lord did for me when I came out of Egypt...\" (Exodus 13:8) \"For me\" and not for them -- for had they been in Egypt, they would not have been freed.</p>\n\n<p>תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים</p>\n\n<p> <em>Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.</em> </p>\n\n<p>The Simple One asks: \"What is all this?\" You should tell them: \"It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage.\"</p>\n\n<p>ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם</p>\n\n<p> <em>V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.</em> </p>\n\n<p>As for the One Who Does Not Know How To Ask, you should open the discussion for them, as it is written: \"And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt.\" (Exodus 13:8)</p>",
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"body": "<p>עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.</p>\n\n<p> <em>Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.</em> </p>\n\n<p>We were slaves to Pharaoh in Egypt and the Lord brought us out with a mighty hand and an outstretched arm. Had not the Holy One brought out our ancestors from Egypt, then we, and our children and our children's children would still be enslaved to Pharaoh in Egypt. And even if all of us are wise, all of us are understanding, all of us are old and venerable, all of us are knowledgable of Torah, we are obligated to tell the story of the Exodus from Egypt. Whoever expands upon the story of the Exodus from Egypt is deemed praiseworthy.</p>\n",
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"covertext": "כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ אִלוּ...",
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"body": "<p><img src=\"https://www.haggadot.com/uploads/clips/152107/conversions/dayenu%20graph-cover.jpg\" alt=\"dayenu%20graph-cover.jpg\" /></p>\n\n<h4><a>Dayenu</a></h4>\n\n<p>Contributed By <a>Hillel At UCLA</a></p>\n\n<p>כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ</p>\n\n<p><strong>אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ</strong></p>\n\n<p><strong>אִלוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינוּ</strong></p>\n\n<p>אִלוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם, דַּיֵינוּ</p>\n\n<p>אִלוּ הָרַג אֶת בְּכוֹרֵיהֶם, וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם, דַּיֵינוּ</p>\n\n<p>אִלוּ נָתַן לָנוּ אֶת מָמוֹנָם, וְלֹא קָרַע לָנוּ אֶת הַיָּם, דַּיֵינוּ</p>\n\n<p>אִלוּ קָרַע לָנוּ אֶת הַיָּם, וְלֹא הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, דַּיֵינוּ</p>\n\n<p>אִלוּ הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, וְלֹא שְׁקַע צָרֵנוּ בְּתוֹכוֹ, דַּיֵינוּ</p>\n\n<p>אִלוּ שִׁקַע צָרֵנוּ בְּתוֹכוֹ, וְלֹא סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, דַּיֵינוּ</p>\n\n<p>אִלוּ סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן, דַּיֵינוּ</p>\n\n<p>אִלוּ הֶאֱכִילָנוּ אֶת הַמָּן, וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ</p>\n\n<p><strong>אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי, דַּיֵינוּ</strong></p>\n\n<p>אִלוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נַָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ</p>\n\n<p><strong>אִלוּ נַָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ</strong></p>\n\n<p>אִלוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וְלֹא בָנָה לָנוּ אֶת בֵּית הַבְּחִירָה, דַּיֵינוּ</p>\n\n<p>See transliteration and translation on the following pages.</p>\n\n<p><strong> <em>Ilu hotzi’anu mimitzrayim, v’lo asah bahem shfatim, dayenu.</em> </strong></p>\n\n<p><strong> <em>Ilu asah bahem shfatim, v’lo asah vailoheihem, dayenu.</em> </strong></p>\n\n<p> <em>Ilu asah vailoheihem, v’lo harag et bichoraihem, dayenu.</em> </p>\n\n<p> <em>Ilu harag et bichoraihem, v’lo natan lanu mamonam, dayenu.</em> </p>\n\n<p> <em>Ilu natan lanu mamonam, v’lo karah lanu et hayam, dayenu.</em> </p>\n\n<p> <em>Ilu karah lanu et hayam, v’lo he’evairanu bitocho becheravah, dayenu.</em> </p>\n\n<p> <em>Ilu he’evairanu bitocho becheravah, v’lo shikah tzareinu b’tocho, dayenu.</em> </p>\n\n<p> <em>Ilu shikah tzareinu b’tocho, v’lo sifek tzarchainu bamidbar arba’im shana, dayneu.</em> </p>\n\n<p> <em>Ilu sifek tzarchainu bamidbar arba’im shana, v’lo he’echilanu et haman, dayenu.</em> </p>\n\n<p> <em>Ilu he’echilanu et haman, v’lo natan lanu et hashabbat, dayenu.</em> </p>\n\n<p><strong> <em>Ilu natan lanu et hashabbat, v’lo karvanu lifnei har Sinai, dayenu.</em> </strong></p>\n\n<p> <em>Ilu karvanu lifnei har Sinai, v’lo natan lanu et hatorah, dayenu.</em> </p>\n\n<p><strong> <em>Ilu natan lanu et hatorah, v’lo hichnisanu l’eretz Yisrael, dayenu.</em> </strong></p>\n\n<p> <em>Ilu hicnisanu l’eretz Yisrael, v’lo vana lanu et bait habchirah, dayenu.</em> </p>\n\n<p><strong>God has bestowed many favors upon us.</strong></p>\n\n<p><strong>Had God 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 God executed judgments against the Egyptians, and not their gods, It would have been enough – Dayyenu</strong></p>\n\n<p>Had God executed judgments against their gods and not put to death their firstborn, It would have been enough – Dayyenu</p>\n\n<p>Had God put to death their firstborn, and not given us their riches, It would have been enough – Dayyenu</p>\n\n<p>Had God given us their riches, and not split the Sea for us, It would have been enough – Dayyenu</p>\n\n<p>Had God split the Sea for us, and not led us through it on dry land, It would have been enough – Dayyenu</p>\n\n<p>Had God led us through it on dry land, and not sunk our foes in it, It would have been enough – Dayyenu</p>\n\n<p>Had God sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough – Dayyenu</p>\n\n<p>Had God satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough – Dayyenu</p>\n\n<p>Had God fed us the manna, and not given us the Sabbath, It would have been enough – Dayyenu</p>\n\n<p><strong>Had God given us the Sabbath, and not brought us to Mount Sinai, It would have been enough – Dayyenu</strong></p>\n\n<p>Had God brought us to Mount Sinai, and not given us the Torah, It would have been enough – Dayyenu</p>\n\n<p><strong>Had God given us the Torah, and not brought us into Israel, It would have been enough – Dayyenu</strong></p>\n\n<p>Had God brought us into Israel, and not built the Temple for us, It would have been enough – Dayyenu</p>",
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