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"covertext": "Those Were The Plagues Sung to the tune of \"Those Were the Days\" God sent Moses with a plea to Pharoah Pharoah told hi...",
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"body": "<p><strong>Those Were The Plagues</strong></p>\n\n<p> <em>Sung to the tune of \"Those Were the Days\"</em> </p>\n\n\n\n<p>God sent Moses with a plea to Pharoah</p>\n\n<p>Pharoah told him he should go away.</p>\n\n<p>Next day, when the kids went to school in Egypt,</p>\n\n<p>All the water in the fountains was type A!</p>\n\n\n\n<p>( <em>Chorus)</em> </p>\n\n<p> <em>Those were the plagues, my friends</em> </p>\n\n<p>We thought they'd never end</p>\n\n<p>The blood and frogs and hail and beasts and lice</p>\n\n<p>And Pharaoh just says no</p>\n\n<p>Won't let our people go</p>\n\n<p>But keeping slaves just isn't very nice.</p>\n\n\n\n<p>Later frogs infested all of Egypt</p>\n\n<p>And when they left, the lice were spreading, too.</p>\n\n<p>But worse than that were wild beasts that plagued us</p>\n\n<p>God had opened all the cages in the zoo!</p>\n\n\n\n<p>( <em>Chorus)</em> </p>\n\n\n\n<p>Fifth, came outbreaks; later came the break-outs,</p>\n\n<p>Boils, then winds of hail and locusts blew.</p>\n\n<p>After that came darkness, total blackout</p>\n\n<p>There was nothing the electric company could do!</p>\n\n\n\n<p>Those were the plagues, my friends</p>\n\n<p>We thought they'd never end,</p>\n\n<p>But then they did, with tragedy and woe.</p>\n\n<p>When all the firstborn died, then all of Egypt cried</p>\n\n<p> <em>(sing slowly)</em> </p>\n\n<p>And Pharaoh said he'd let my people go!</p>\n",
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"covertext": "Whipping with Onions By Meredith Melnick The traditional Passover song \"Dayenu\" literally means \"it would have been enou...",
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"body": "<p>Whipping with Onions</p>\n\n\n\n<p>By Meredith Melnick</p>\n\n<p>The traditional Passover song \"Dayenu\" literally means \"it would have been enough\" and lists the 15 gifts and miracles (like parting the Red Sea) bestowed upon the Jewish people by God in the Book of Exodus. The idea that each blessing would be enough on its own, even without further or more profound blessings, is a central theme during the holiday.</p>\n\n<p>\"Dayenu\" is sung throughout the diaspora during the seder, but Sephardic Jews from Iran and Afghanistan have a particularly lively custom in which they whip each other with oversize scallions. Before the song begins, each seder participant stands, takes a scallion and starts whacking the other members of the feast. In some families, one scallion is passed around the table while each person takes a turn whipping. There is some debate about where the custom originates. Many believe it is a way to mimic the whips of slave drivers in Egypt. But others say it's a reference to Bamidbar 11:5-6, a passage that describes the Israelites' longing for Egyptian onions while eating manna during their 40 years wandering in the desert. Seder participants whip one other as a way to scold one another for desiring any aspect of their lives of enslavement.</p>\n",
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"body": "<p><strong>Whipping with Onions </strong></p>\n\n<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/images_97.jpeg?itok=NfeJXFRF\" alt=\"images_97.jpeg?itok=NfeJXFRF\" /></p>\n\n<p>By Meredith Melnick</p>\n\n<p>The traditional Passover song \"Dayenu\" literally means \"it would have been enough\" and lists the 15 gifts and miracles (like parting the Red Sea) bestowed upon the Jewish people by God in the Book of Exodus. The idea that each blessing would be enough on its own, even without further or more profound blessings, is a central theme during the holiday. \"Dayenu\" is sung throughout the diaspora during the seder, but Sephardic Jews from Iran and Afghanistan have a particularly lively custom in which they whip each other with oversize scallions. Before the song begins, each seder participant stands, takes a scallion and starts whacking the other members of the feast. In some families, one scallion is passed around the table while each person takes a turn whipping. There is some debate about where the custom originates. Many believe it is a way to mimic the whips of slave drivers in Egypt. But others say it's a reference to Bamidbar 11:5-6, a passage that describes the Israelites' longing for Egyptian onions while eating manna during their 40 years wandering in the desert. Seder participants whip one other as a way to scold one another for desiring any aspect of their lives of enslavement.</p>\n",
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"covertext": "Every Jewish holiday is ushered in with light. Tonight, before we light the candles, we read the words of Hanna Senesh,...",
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"body": "<p>Every Jewish holiday is ushered in with light. Tonight, before we light the candles, we read the words of Hanna Senesh, a Jewish freedom fighter who parachuted behind Nazi lines and was executed by the Nazis in 1944 on a mission in Hungary. She wrote:</p>\n\n<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/hashoah8.gif?itok=I7BZtMPZ\" alt=\"hashoah8.gif?itok=I7BZtMPZ\" /><br />\nBlessed is the match consumed in the kindling flame. <br />\nBlessed is the flame that burns in the heart's secret places. <br />\nBlessed is the heart with strength to stop its beating for honor's sake.<br />\nBlessed is the match consumed in the kindling flame.</p>\n\n\n",
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"covertext": "Exodus means meaning \"going out\". It is the story of our our ancestors went out from slavery in Egypt to freedom. The Bi...",
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"body": "\n\n<p>Exodus means meaning \"going out\". It is the story of our our ancestors went out from slavery in Egypt to freedom.</p>\n\n<p>The Bible says, \"We were slaves in the land of Egypt.\" And we have an obligation to tell the story of the Exodus because \"in every generation, one ought to regard oneself as though he or she had been personally liberated from slavery.\"</p>\n\n<p>It is written \"in every generation\" because in all generations people struggle for dignity and independence, for meaning and continuity. Every people has its Moses.</p>\n\n<p>Long ago, Abraham left his country and his father's house to go to the land of Canaan, where he would become the founder of \"a great nation.\" He married Sarah, the princess of Ur, who brought him riches, flocks, and hereditary power.</p>\n\n<p>When Sarah was 90 years old, she gave birth to Isaac. Isaac and Rebecca were the parents of twins, Jacob and Esau. Esau sold his share of his birthright to his brother, Jacob, in exchange for red pottage. Jacob, then, was recognized as Isaac's firstborn. Jacob had four wives, two of them sister, Rachel and Leah. Among the twelve sons of Jacob was Joseph, who was sold by his brothers into slavery in Egypt.</p>\n\n<p>In Egypt, Joseph came to the attention of the Pharaoh because he had the ability to interpret the Pharoah's dreams. He became an advisor to Pharaoh. He told Pharaoh to build storehouses and fill them with grain. When years of famine struck, there was food to eat in Egypt. The Pharaoh was so grateful that when Joseph's brothers came in search of food, he invited them to settle. They lived there for many years and became known as the Israelites.</p>\n\n<p>After a while, a new king ruled over Egypt \"who knew not Joseph.\" He enslaved the Israelites because they were becoming \"too many and too might for us.\" Taskmasters were set over them and they were afflicted with burdens and they were made to build cities and pyramids for the Egyptians.</p>\n\n<p>Generations passed and a new Pharaoh feared a prophecy that a male child would be born to the Hebrew slaves who would lead a rebellion among the slaves and threaten the Pharoah's throne. This Pharaoh ordered that all newborn boys be thrown into the Nile River.</p>\n\n<p>A Levite couple, Amram and Yocheved, would not kill their newborn son. Midrash tells us he was radiant with light. Instead, they hid him in their hut for three months. When his cries became too loud, Yocheved saves her baby by setting him adrift on an ark of bulrushes on the river Nile. Their daughter, Miriam, kept watch to see what would happen. The Pharoah's daughter, coming to bathe in the river, finds the child. She felt pity for the helpless child and decided to keep him as her own. She named him Moshe (Moses), which means \"drawn from the water.\" Bravely, Miriam asked the Pharoah's daughter if she needed a nurse to help him with the baby. And so, it happened that Yocheved was able to care for her own son and teach him about his heritage.</p>\n\n<p>Moses would have continued to live at the Pharoah's palace forever, but he could not ignore the suffering of his people. Once when he saw an Egyptian beating an Israelite slave, he could not control his anger, and he killed the Egyptian. Knowing his life would be in danger once the news of his deed spread, Moses fled to the land of Midian, where he became a shepherd. There he marries Zipporah, the daughter of Midianite priest Jethro.</p>\n\n<p>One day, while tending sheep on Mount Horeb, Moses heard God's voice calling him. God appeared to him as a burning bush. Moses asked God for his name and God replied \"I AM that I AM.\"</p>\n\n<p>God said, \"I am the God of your ancestors. I have seen the suffering of the Israelites and I have heard their cries. I am ready to take them out of Egypt and bring them to a new land, a land flowing with milk and honey.\" God told Moses to return to Egypt to bring the message of freedom to the Israelites, to lead the them into Canaan, the land promised to Abraham.</p>\n\n<p>When Moses asked Pharaoh to free the Israelites, he refused, so God brought ten plagues on the Egyptians, including a river of blood, an invasion of frogs, and the death of first-born children. Each plague frightened the Pharaoh, and each time, he promised to free the slaves. But when each plague ended, Pharaoh did not keep his word. It was only after the last plague, the death of the first-born of the Egyptians, that Pharaoh agreed to let the Israelites go. To make sure that no Israelite first-born was destroyed by mistake, the Israelites marked their doorways with the blood of the Paschal lamb so that the Angel of Death would \" <em>pass over</em> their houses.\"</p>\n\n<p>The Israelites feared that Pharaoh would not keep his promise to release them, so they prepared to leave Egypt in a great hurry. They did not have time to allow the dough to rise to make bread to take with them, so they baked a simple, unleavened bread.</p>\n\n<p>The Israelites did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaoh’s daughter came with them.</p>\n\n<p>Pharaoh reneged on his promise and sent his armies to to capture and kill the Israelites as they are leaving. They followed the Israelites to the Sea of Reeds, and the waters parted to let the Israelites cross in safety and freedom. We mourn, even now, that Pharoah's army drowned. Our liberation is bittersweet because people died in our pursuit. To this day, we relive our liberation, that we many not become complacent, that we may always rejoice in our freedom.</p>\n",
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"covertext": " We will now proceed to the ceremonial washing of the hands. The fingers of the hand represent the tree or book of your...",
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"body": "<p> We will now proceed to the ceremonial washing of the hands. The fingers of the hand represent the tree or book of your life. The circle made by the thumb and first finger is called the endless circle, or <em>ein soph. </em> The three remaining fingers represent the mind, the body, and the soul. When we wash our hands, we show that we participate in this ceremony wholeheartedly and with renewed hope. </p>\n\n<p>Ein Soph and the Ten Sefirot</p>\n\n<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/einsof.jpg?itok=u8M0MRIa\" alt=\"einsof.jpg?itok=u8M0MRIa\" /></p>\n\n<p>The white in this picture represents God’s Infinite and Eternal Light ( <em>Ein Soph</em> ). The <em>Ein Soph </em> contains infinite possibilities and is beyond what any finite being can perceive or know. According to the Kabbalah, before the <em>tzimtzum</em> (the contraction of the Infinite Light that gave birth to creation) only the <em>Ein Soph </em> existed. The <em>tzimtzum</em> reveals the Ten Sefirot (ten emanations of visible light), and these were first expressed as the ten concentric colored circles in this picture. The names of these Sefirot are written in these circles, from the largest to the smallest:</p>\n\n<p> <em>Keter</em> -Crown,<br />\n <em>Chochmah</em> -Wisdom,<br />\n <em>Binah</em> -Understanding,<br />\n <em>Chesed</em> -Loving-kindness,<br />\n <em>Gevurah</em> -Strength,<br />\n <em>Tiferet</em> -Beauty,<br />\n <em>Netzach</em> -Eternity,<br />\n <em>Hod</em> -Majesty,<br />\n <em>Yesod</em> -Foundation<br />\nand <em>Malchut</em> -Kingship.</p>\n\n<p>Notice how these circles are imperfect and incomplete. Creation was intentionally made that way so we can be partners with God in repairing the world ( <em>Tikkun Olam</em> ). Now look at the white circles. See how they are complete and all connected to each other? The formless Infinite Light is given form by the Sefirot, as our body expresses and gives form to our soul.</p>\n",
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"body": "<p>Dayenu is the name of a beautiful prayer which means <em>\"It would have sufficed\" </em> or <em>\"We would have been satisfied.\" </em> Perhaps grateful would be a better translation. <em>Dayenu</em> is our song of our gratitude. A Jew is defined by his or her capacity for gratitude. A Jewish philosopher was once asked, \"What is the opposite of nihilism?\" and he responded, \"Dayenu,\" the ability to be thankful for what we have received, for what we are. The first prayer a Jew is expected to recite upon waking expresses gratitude for being alive. This holds for all generations, and surely for ours. For each of us, every day, should be an act of grace, every hour an miraculous offering.</p>\n\n<p><strong>I-lu i-lu, ho-tzi-a-nu</strong></p>\n\n<p><strong>Ho-tzi-a-nu mi-mitz-ra-yim</strong></p>\n\n<p><strong>Ho-tzi-a-nu mi-mitz-ra-yim</strong></p>\n\n<p><strong>Da-ye-nu</strong></p>\n\n<p><strong>Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu.</strong></p>\n\n<p><strong>Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu.</strong></p>\n\n<p><strong>I-lu i-lu na-tan la-nu</strong></p>\n\n<p><strong>Na-tan la-nu et ha-Shabat</strong></p>\n\n<p><strong>Na-tan la-nu et ha-Shabat </strong></p>\n\n<p><strong>Da-ye-nu</strong></p>\n\n<p><strong>Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu.</strong></p>\n\n<p><strong>Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu.</strong></p>\n\n<p><strong>I-lu i-lu na-tan la-nu</strong></p>\n\n<p><strong>Na-tan la-nu et ha-Torah</strong></p>\n\n<p><strong>Na-tan la-nu et ha-Torah</strong></p>\n\n<p><strong>Da-ye-nu</strong></p>\n\n<p><strong>Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu.</strong></p>\n\n<p><strong>Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu. Dy, da-ye-nu.</strong></p>\n\n<p>Ilu asa vahem shfatim velo asa veloheihem <br />\nVelo asa veloheihem dayenu<br />\nDay dayenu (4x) <br />\n <br />\nIlu asa veloheihem velo harag bechoreihem <br />\nVelo harag bechoreihem dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu harag bechoreihem velo natan lanu et mamonam <br />\nVelo natan lanu et mamonam dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu natan lanu et mamonam velo kara lanu et hayam <br />\nVelo kara lanu et hayam dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu kara lanu et hayam velo he'eviranu betocho becharava <br />\nVelo he'eviranu betocho becharava dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu he'eviranu betocho becharava velo shika tzarenu betocho <br />\nVelo shika tzarenu betocho dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu shika tzarenu betocho velo sipek tzarchenu bamidbar <br />\nArbaim shana dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu sipek tzarchenu bamidbar arbaim shana <br />\nVelo he'echilanu et haman dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu he'echilanu et haman velo natan lanu et haShabbat <br />\nVelo natan lanu et haShabbat dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu natan lanu et haShabbat velo kervanu lifne Har Sinai <br />\nVelo kervanu lifne har sinai dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu kervanu lifne Har Sinai velo natan lanu et haTorah <br />\nVelo natan lanu et haTorah dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu natan lanu et haTorah velo hichnisanu l'eretz Yisrael <br />\nVelo hichnisanu l'eretz Yisrael dayenu <br />\nDay dayenu (4x) <br />\n <br />\nIlu hichnisanu l'eretz Yisrael velo bana lanu et Beit Habechira <br />\nVelo bana lanu et Beit Habechira <br />\nDay dayenu (4x)</p>\n",
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"covertext": "By Meredith Melnick The traditional Passover song \"Dayenu\" literally means \"it would have been enough\" and lists the 15...",
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"body": "<p>By Meredith Melnick</p>\n\n<p>The traditional Passover song \"Dayenu\" literally means \"it would have been enough\" and lists the 15 gifts and miracles (like parting the Red Sea) bestowed upon the Jewish people by God in the Book of Exodus. The idea that each blessing would be enough on its own, even without further or more profound blessings, is a central theme during the holiday.</p>\n\n<p>\"Dayenu\" is sung throughout the diaspora during the seder, but Sephardic Jews from Iran and Afghanistan have a particularly lively custom in which they whip each other with oversize scallions. Before the song begins, each seder participant stands, takes a scallion and starts whacking the other members of the feast. In some families, one scallion is passed around the table while each person takes a turn whipping. There is some debate about where the custom originates. Many believe it is a way to mimic the whips of slave drivers in Egypt. But others say it's a reference to Bamidbar 11:5-6, a passage that describes the Israelites' longing for Egyptian onions while eating manna during their 40 years wandering in the desert. Seder participants whip one other as a way to scold one another for desiring any aspect of their lives of enslavement.</p>\n",
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"covertext": "From The Haggadah of Liberation Lift wine glasses and recite together: To where we've each come from To where we're...",
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"body": "<p><strong>From <em>The Haggadah of Liberation</em> </strong></p>\n\n<p> <em>Lift wine glasses and recite together:</em> </p>\n\n<p>To where we've each come from</p>\n\n<p>To where we're going and how we're changing</p>\n\n<p>To being where we are and who we are</p>\n\n<p>To what we can share</p>\n\n<p>To what we can't share--yet</p>\n\n<p>To our joys and our struggles, which in full times we know are connected and which in hard times isolate us</p>\n\n<p>To process, and the times we lose sight of the process</p>\n\n<p>To pain, to growth</p>\n\n<p>To painless growth, to painful growth</p>\n\n<p>To our efforts, our faith, our determination</p>\n\n<p>To our fears, tears, laughter, hugs, and kisses</p>\n\n<p>To wisdom, to study--alone and in groups</p>\n\n<p>To our books and tools, to toys</p>\n\n<p>To materials, raw and fine</p>\n\n<p>To work, to meetings, to sleep</p>\n\n<p>To our eyes, which see mountains and faces and flowers and bodies and occasionally sunshine</p>\n\n<p>To our ears, hands, noses, mouths, toes, breasts</p>\n\n<p>To caresses, to touch, to our senses</p>\n\n<p>To our knees</p>\n\n<p>To the times we fall down and pick ourselves up and the times friends help us up</p>\n\n<p>To the shoulders we cry on</p>\n\n<p>To the arms that hold us</p>\n\n<p>To the strength in each of us, alone</p>\n\n<p>To our work</p>\n\n<p>To our play</p>\n\n<p>To our loving</p>\n\n<p>To our growth</p>\n\n<p>To life itself</p>\n\n<p>L'CHAIM!</p>\n\n\n",
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"covertext": "The following text is excerpted from \"Ani Maamin,\" a poem by Elie Wiesel set to music by Darius Milhaud, which had its...",
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"body": "<p> <em>The following text is excerpted from \"Ani Maamin,\" a poem by Elie Wiesel set to music by Darius Milhaud, which had its premier at Carnegie Hall on November 13, 1973</em> </p>\n\n<p>A camp.</p>\n\n<p>An inmate.</p>\n\n<p>A creature without a name,</p>\n\n<p>A man without a face,</p>\n\n<p>Without a destiny. </p>\n\n<p>It is night,</p>\n\n<p>The first night of Passover. </p>\n\n<p>The camp is asleep,</p>\n\n<p>He alone is awake. </p>\n\n<p>He talks to himself,</p>\n\n<p>Soundlessly. </p>\n\n<p>I hear his words,</p>\n\n<p>I capture his silence. </p>\n\n<p>To himself, to me,</p>\n\n<p>He is saying:</p>\n\n<p>I have not partaken of matzot,</p>\n\n<p>Nor of maror. </p>\n\n<p>I have not emptied the four cups,</p>\n\n<p>Symbols of the four deliverances. </p>\n\n<p>I did not invite the hungry</p>\n\n<p>To share my repast-- </p>\n\n<p>Or even my hunger. </p>\n\n<p>No longer have I a son</p>\n\n<p>To ask me The four questions--</p>\n\n<p>No longer do I have the strength</p>\n\n<p>To answer...</p>\n\n<p>The parable of Chad Gadya is misleading: </p>\n\n<p>God will not come</p>\n\n<p>To slay the slaughterer. </p>\n\n<p>The innocent victims</p>\n\n<p>Will go unavenged. </p>\n\n<p>The ancient wish--</p>\n\n<p>Leshana habra bi-Yerushalaim--</p>\n\n<p>Will not be granted. </p>\n\n<p>I shall not be in Jerusalem next year. </p>\n\n<p>Or anywhere else. </p>\n\n<p>Next year</p>\n\n<p>I shall not be. </p>\n\n<p>And then,</p>\n\n<p>How do I know</p>\n\n<p>That Jerusalem is there,</p>\n\n<p>Far away,</p>\n\n<p>That Jerusalem is not here? </p>\n\n<p>Still, I recite the Haggadah</p>\n\n<p>As though I believe in it. </p>\n\n<p>And I await the prophet Elijah,</p>\n\n<p>As I did long ago. </p>\n\n<p>I open my heart to him</p>\n\n<p>And say:</p>\n\n<p>Welcome, prophet of the promise,</p>\n\n<p>Welcome, herald of redemption. </p>\n\n<p>Come, share in my story,</p>\n\n<p>Come, rejoice with the dead</p>\n\n<p>That we are. </p>\n\n<p>Empty the cup</p>\n\n<p>That bears your name. </p>\n\n<p>Come to us,</p>\n\n<p>Come to us on this Passover night: </p>\n\n<p>We are in Egypt</p>\n\n<p>And we are the ones</p>\n\n<p>To suffer God's plagues. </p>\n\n<p>Come, friend of the poor,</p>\n\n<p>Defender of the oppressed,</p>\n\n<p>Come. </p>\n\n<p>I shall wait for you. </p>\n\n<p>And even if you disappoint me</p>\n\n<p>I shall go on waiting,</p>\n\n<p>Ani Maamin.</p>\n",
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"handle": "chad-gadya-125",
"title": "Chad Gadya",
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"covertext": "As with any work of verse, Chad Gadya is open to interpretation. According to some modern Jewish commentators, what appe...",
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"body": "<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/chadgfullbig_0.jpg?itok=KcrL-uiO\" alt=\"chadgfullbig_0.jpg?itok=KcrL-uiO\" /></p>\n\n<p>As with any work of verse, Chad Gadya is open to interpretation. According to some modern Jewish commentators, what appears to be a light-hearted song may be symbolic. One interpretation is that Chad Gadya is about the different nations that have conquered the Land of Israel: The kid symbolizes the Jewish people, the cat, Assyria; the dog, Babylon; the stick, Persia; the fire, Macedonia; the water, Roman Empire; the ox, the Saracens; the slaughterer, the Crusaders; the angel of death, the Turks. At the end, God returns to send the Jews back to Israel. The recurring refrain of 'two zuzim' is a reference to the two stone tablets given to Moses on Mount Sinai (or refer to Moses and Aaron). Though commonly interpreted as an historical allegory of the Jewish people, the song may also represent the journey to self-development. The price of two zuzim, mentioned in every stanza, is equal to the half-shekel tax upon every adult Israelite male; making the price of two zuzim the price of a Jewish soul. In 1994, Rabbi Kenneth Brander summarized the interpretations of three rabbis: as a list of the pitfalls and perils facing the soul during one's life, as a very abbreviated history of Israel from the Covenant of the Two Pieces recorded in Genesis 15 (the two zuzim), to slavery in Egypt (the cat), the staff of Moses (the stick) and ending with the Roman conqueror Titus (the Angel of Death), and as a description of the Passover ritual in the Temple of Jerusalem - the goat purchased for the Paschal sacrifice, according to the Talmud dreaming of a cat is a premonition of singing such as occurs in the seder, the Talmud also relates that dogs bark after midnight which is the time limit for the seder, the priest who led the cleaning of the altar on Passover morning would use water to wash his hands, many people at the Temple that day would bring oxen as sacrifices, the Angel of Death is the Roman Empire that destroyed the Second Temple.</p>\n\n<p>The real meaning of the song may be that, in jewish history, all creatures, all beings, all events, are connected. The goat, the cat, the fire, the water, the slaughterer, and the redeemer are all part of the story.</p>\n\n<p>Sometimes stories are sad. Still, it is important to tell them and retell them, to live them again and again, this year and next, when we shall meet again around this Seder table. </p>",
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"title": "Concluding the Seder",
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"covertext": "Tonight, we also acknowledge our parents and ancestors. We vow that we will not allow their stories, their experiences,...",
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"body": "\n\n<p>Tonight, we also acknowledge our parents and ancestors. We vow that we will not allow their stories, their experiences, their wisdom, to be stolen from us. It is our legacy and we will study it and teach it to our friends and children. In sadness, we remember death and suffering, but in joy, we remember liberation.</p>\n\n<p><strong>The Fourth Cup of Wine</strong></p>\n\n<p>Before we drink from the final cup of wine, we should read and excerpt from Anne Frank's diary:</p>\n\n<p>\"It's really a wonder that I haven't dropped all of my ideals, because they seem so absurd and impossible to carry out. Yet I keep them, because in spite of everything, I still believe that people are really good at heart. I simply can't build up my hopes on a foundation consisting of confusion, misery and death. I see the world gradually being turned into a wilderness. I hear the ever-approaching thunder, which will destroy us too. I can feel the sufferings of millions and yet, if I look up into the heavens, I think that it will all come right, that this cruelty too will end, and that peace and tranquillity will return again. In the meantime, I must uphold my ideals, for perhaps the time will come when I shall be able to carry them out.\"</p>\n\n<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/Unknown_4.png?itok=r12KtXm7\" alt=\"Unknown_4.png?itok=r12KtXm7\" /></p>\n\n<p>We dedicate the final cup of wine to our hopes and dreams for the future. We dream of a world not threatened by destruction. We hope for a time when Jerusalem will be a beacon of brotherhood and sisterhood. We dream of a world in which Jews and other people are free to be themselves. We dream of a world at peace.</p>\n\n<p>Our seder is now complete. May we be granted the blessing of celebrating Pesach for many years to come.</p>\n\n<p>Happy Passover!</p>\n",
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The Ten Plagues
Haggadah Section: -- Ten Plagues
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