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"body": "<p>(Adapted from haggadot.com)</p>\n\n<p><strong>Ritual hand-washing in preparation for the seder |</strong> <em><strong>urchatz</strong></em> <strong>| וּרְ</strong>חַץ</p>\n\n<p> <em>Pass a pitcher, basin, and towl around the table for all to rinse and dry hands, or have one person do so on behalf of the group, while saying:</em> </p>\n\n<p>This is a moment to cleanse and refresh, so that we can begin the seder free from distractions. Let our telling pour forth like water, strengthening spirits, refreshing souls.</p>\n",
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"body": "<p>(Adapted from JewishBoston.com)</p>\n\n<p>We now take a vegetable, representing our joy at the dawning of spring after our long, cold winter. We dip it into salt water, a symbol of the tears our ancestors shed as slaves. Before we eat it, we recite a short blessing:</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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"covertext": "Uncover and hold up the three pieces of matzah and say: Behold, the bread of affliction which our ancestors ate in the...",
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"body": "<p> <em>Uncover and hold up the three pieces of matzah and say:</em> </p>\n\n<p>Behold, 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 needy come and celebrate Passover with us. This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.</p>\n\n<p><em>Take the middle matzah and break it into two, one piece larger than the other. </em> <em>The host should wrap up the larger of the pieces, the afikomen, and at some point between now and the end of dinner, hide it. </em> <em>After dinner, the children will hunt for the afikomen in order to wrap up the meal… and win a prize.</em> </p>\n\n<p><em>The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”</em></p>\n\n\n",
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"body": "<p><strong>Leader:</strong>We cannot eat the Seder meal until the story of Passover is told.</p>\n\n<p>It is written that we were slaves to Pharaoh in Egypt, and God took us from there with a strong hand and outstretched arm. Had Godnot brought our ancestors out of Egypt, then even today we and our children and our grandchildren would still be slaves. Therefore, even if we were all wise, knowledgeable scholars and Torah experts, we would still be obligated to tell the story of the exodus from Egypt.</p>\n\n<p>We begin with somequestions...</p>\n",
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"covertext": "(Adapted from Alida Liberman) Traditionally, the youngest person present asks: Why is this night different from all ot...",
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"body": "<p>(Adapted from Alida Liberman)</p>\n\n<p> <em>Traditionally, the youngest person present asks:</em> </p>\n\n<p><strong>Why is this night different from all other nights?</strong></p>\n\n<p>1. On all other nights we eat either bread or matzah. Why, on this night, do we eat only matzah?</p>\n\n<p>2. On all other nights we eat herbs of any kind. Why, on this night, do we eat maror, the bitter herb?</p>\n\n<p>3. On all other nights, we do not dip our herbs even once. Why, on this night, do we dip them twice?</p>\n\n<p>4. On all other nights, we eat sitting up. Why, on this night, do we eat while reclining?</p>\n\n<p><strong>A different guest readers each ANSWER:</strong></p>\n\n<p>1. MATZAH:</p>\n\n<p>Matzah is the symbol of our affliction and our freedom. Legend has it that when Moses and his followers fled Egypt, they moved so quickly that the bread they baked did not have time to rise. <em>[Scholars have noted that long before the Jews celebrated Passover, farmers of the Middle East celebrated Khag Ha-matsot, the festival of unleavened bread, at this time of year.]</em> </p>\n\n<p>2. MAROR</p>\n\n<p>Tradition says that we eat the bitter herb to remind us of the bitterness of our slavery. We force ourselves to taste pain so that we may more readily value pleasure. <em>[Scholars inform us that bitter herbs were eaten at the Spring festival in ancient times.]</em> </p>\n\n<p>3. DIPPING</p>\n\n<p>Tonight we dip herbs twice--greens into salt water, and maror into charoset. The greens remind us that it is springtime, and new life will grow; while the salt water reminds us of the tears we cried when we were slaves in Egypt. We dip the bitter herb, maror, into the sweet charoset to show us that our ancestors withstood the bitterness of slavery because it was sweetened by the hope of freedom.</p>\n\n<p>4. RECLINING</p>\n\n<p>In ancient times, slaves ate hurriedly, standing or squatting on the ground. To recline at the table was the mark of a free person. As a sign of our freedom, we lean and relax as we eat and drink.</p>\n\n<p>MORE QUESTIONS:</p>\n\n<p><strong>Reader:</strong>We have answered the four traditional questions, but the special foods on our Seder plate leave us with more questions: what is the meaning of the charoset, the roasted shank bone (z'ro-ah), the roasted egg (baytsa), and the orange?</p>\n\n<p> <em><strong>A different guest reads each answer:</strong></em> </p>\n\n<p><strong>Charoset: </strong>As well as being sweet, the appearance of the charoset reminds us of the bricks and mortar that the Israelites are said to have made when they built the Pharaohs' palaces and cities.</p>\n\n<p><strong>Shank bone</strong>: The bone represents the lamb that was the special Paschal sacrifice on the eve of the exodus from Egypt. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of our ancestors in Egypt when visiting plagues upon our oppressors.</p>\n\n<p><strong>Egg: </strong>The egg represents new life.</p>\n\n<p><strong>Orange: </strong>For thousands of years, an orange had no place on a seder plate, just as some people--such as gay people, and women--found at most a limited place in Jewish life. We now place an orange on the seder plate to show that Jewish life, and indeed our entire society, is more fruitful when all are welcome to fully contribute.</p>\n",
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"covertext": "(Adapted from Truah: The Rabbinic Call for Human Rights) The Torah speaks of four types of children: one is wise, one is...",
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"body": "<p>(Adapted from Truah: The Rabbinic Call for Human Rights)</p>\n\n<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 a question.</p>\n\n<p><strong>What does the wise child say? </strong>\"What is the meaning of the laws and traditions that God has commanded, according to custom?\" You should teach this child all the traditions and meanings of Passover, even to the last detail. Tell this child: “God brought us out of Egypt, out of the house of bondage, that we may understand the heart of those suffering in slavery. We must use all of our powers to redeem those millions of people who, even today, continue to live under slavery and oppression.</p>\n\n<p><strong>What does the wicked child say?</strong> “What does this ritual mean to you?” Notice: “you,” not him or her. The wicked child stays far removed from suffering, and thus has lost the essence of our teachings. You might ask this child: “If you had been in Egypt, would you have been redeemed? And if you do not lift a finger now, who will redeem those who languish in slavery?”</p>\n\n<p><strong>The simple child asks:</strong> “What is all this?” You should teach this child: According to custom, God brought us out of Egypt with a strong hand, out of the affliction of slavery. So we must now use our strength to end slavery and oppression around the world.</p>\n\n<p><strong>The child who does not know to ask a question,</strong> you must help this child ask. Begin the story: “As is written, this is because of what God did for me in taking me out of Egypt.”</p>\n",
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"body": "<p>(Adapted from Machar Congregation)</p>\n\n<p> <em>Take turns reading. Each person is invited to read a grouped set of lines - or to pass.</em> </p>\n\n<p>The tale of our people's first quest for freedom<br />\nfrom slavery in Egypt was written so long ago<br />\nthat no one knows how much of it is fact and how much is fiction.<br />\nLike all good stories, however, its moral lessons are valid and important.</p>\n\n<p>It is written that long ago, during a time of famine,<br />\nthe ancient Israelites traveled to Egypt.<br />\nAccording to this legend, the Israelites at that time were all in a single family -<br />\nJacob and his children.</p>\n\n<p>One of Jacob's sons was Joseph.<br />\nHe was so wise that the ruler of Egypt - the Pharaoh -<br />\nmade Joseph a leader over all the people of Egypt.</p>\n\n<p>But as time passed, another Pharaoh became the ruler of Egypt.<br />\nHe did not remember Joseph and his wise leadership.<br />\nThis new Pharaoh turned the Israelites into slaves,<br />\nand burdened them with heavy work and sorrow.</p>\n\n<p>After the Israelites were in Egypt for over 400 years, a man arose among them named Moses.</p>\n\n<p>God told Moses that he had been chosen to bring the message of freedom to the Israelites, and to warn Pharaoh that God would bring plagues on the Egyptians if he did not let the slaves go free. Moses was such a humble man that he could not imagine being God's messenger, but God promised Moses that he would have help: help from his brother, Aaron, and help from God.</p>\n\n<p>With this assurance, Moses went to Pharaoh and demanded:<br />\nLet my people go!</p>\n\n<p>Pharaoh refused. It was only then that God brought ten plagues on the Egyptians. Each one frightened 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 firstborn of the Egyptians, that Pharaoh finally let the Israelites go. And so it is written that God brought us forth out of Egypt, with a mighty hand and with an outstretched arm and with great terror and with signs and with wonders.</p>\n\n\n\n<p>At our Passover Seder, we celebrate the story of Moses<br />\nand the people he led out of slavery 3000 years ago.<br />\nWe celebrate the struggle of all people to be free.<br />\nThroughout the centuries, the story of Moses and the exodus from Egypt<br />\nhas inspired Jews and non-Jews in times of persecution and hardship.</p>\n\n<p>Let us remember that the thirst for freedom exists in all people.<br />\nMany centuries after the legendary time of Moses,<br />\nAfrican people were brought to the Americas as slaves.<br />\nThese slaves longed for freedom,<br />\nand they were inspired by the story of Moses and the ancient Israelites.</p>\n\n<p>When the slaves in America sang \"Go Down Moses,\"<br />\nthey were thinking of their own leaders who were working to end slavery.<br />\nLet us now sing that beautiful song.</p>\n\n<p>-</p>\n\n<p>GO DOWN MOSES</p>\n\n<p>When Israel was in Egypt land, Let my people go!<br />\nOppressed so hard they could not stand, Let my people go!</p>\n\n<p>CHORUS:<br />\nGo down Moses,<br />\nWay down in Egypt land, Tell old Pharaoh<br />\nLet my people go.</p>\n\n<p><br />\nWhen Moses took them from their toil, Let my people go!<br />\nHe led them all to freedom's soil Let my people go!</p>\n\n<p>(CHORUS)</p>\n",
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"body": "<p>(Adapted from Machar Congregation)</p>\n\n<p><strong>Leader:</strong><br />\nLet us all refill our cups.</p>\n\n<p> <em>[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]</em> </p>\n\n<p>A full cup of wine symbolizes complete happiness.<br />\nOur joy at our deliverance from slavery is diminished by the great suffering of the people of Egypt<br />\nwhen ten plagues were visited upon them.<br />\nIn the story, the plagues that befell the Egyptians resulted from the decisions of tyrants,<br />\nbut the greatest suffering occurred among those who had no choice but to follow.</p>\n\n<p>It is fitting that we mourn their loss of life, and express our sorrow over their suffering.<br />\nFor we cannot take joy in the suffering of others.<br />\nTherefore, let us diminish the wine in our cups<br />\nas we recall the ten plagues that befell the Egyptian people.</p>\n\n<p><strong>Leader:</strong></p>\n\n<p>As we recite the name of each plague,<br />\nplease dip a finger in your wine and then touch your plate to remove the drop.</p>\n\n<p><strong>Everyone:</strong></p>\n\n<p>Blood</p>\n\n<p>Frogs</p>\n\n<p>Gnats<br />\nFlies<br />\nCattle Disease<br />\nBoils<br />\nHail<br />\nLocusts<br />\nDarkness<br />\nDeath of the Firstborn</p>\n\n<p> <em>[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]</em> </p>\n\n<p>In the same spirit, our celebration today also is shadowed<br />\nby our awareness of continuing sorrow and oppression in all parts of the world.<br />\nAncient plagues are mirrored in modern tragedies.</p>\n\n<p>In our own time, as in ancient Egypt, ordinary people suffer and die<br />\nas a result of the actions of the tyrants who rule over them.<br />\nWhile we may rejoice in the defeat of tyrants in our own time,<br />\nwe must also express our sorrow at the suffering of the many innocent people<br />\nwho had little or no choice but to follow.</p>\n\n<p><strong>Leader:</strong></p>\n\n<p>As the pain of others diminishes our joys,<br />\nlet us once more diminish the ceremonial drink of our festival<br />\nas we together recite the names of these modern plagues:</p>\n\n<p>Hunger<br />\nWar<br />\nTyranny<br />\nGreed<br />\nBigotry<br />\nInjustice<br />\nPoverty<br />\nIgnorance<br />\nPollution of the Earth</p>\n\n<p>Indifference to Suffering</p>\n",
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"body": "<p>(Adapted from multiple sources)</p>\n\n<p>In the Exodus story, the plagues that led to our escape from Egypt were just the beginning of many miracles that God performed for us. To show our appreciation for all of the blessings we have received, we say that had God done even just one of these kindnesses, it would have been enough – dayeinu.</p>\n\n<p>DAYEINU</p>\n\n<p>Ilu hotzi- hotzianu, hotzianu mi-mitzrayim. Hotzianu mi-mitzrayim, dayeinu!</p>\n\n<p> <em>Refrain: </em> Day-day-einu.Day-day-einu.Day-day-einu.Dayeinu, dayeinu!</p>\n\n<p>Ilu natan, natan lanu, natan lanu et-mamonam. Natan lanu et-mamonam, dayeinu! <em>(refrain)</em> </p>\n\n<p>Ilu sipek tzar’keinu,bamid’bar arba’im shana. Bamid’bar arba’im shana, dayeinu! <em>(refrain)</em></p>\n\n<p>Ilu natan, natan lanu, natan lanu et-hashabat. Natan lanu et-hashabat, dayeinu! <em>(refrain)</em></p>\n\n<p>Ilu natan natan lanu, natan lanu et ha-Torah. Natan lanu et ha-Torah , dayeinu! <em>(refrain)</em> </p>\n",
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"covertext": "(Adapted from Machar Congregation) Leader: Let us raise our glasses in a toast to peace and freedom for all. P'ri ha-gap...",
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"covertext": "(Adapted from JewishBoston.com) As we transition from the Passover story to the celebratory meal, we again wash our hand...",
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"body": "<p>(Adapted from JewishBoston.com)</p>\n\n<p><br />\nAs we transition from the Passover story to the celebratory meal, we again wash our hands to prepare ourselves.</p>\n\n<p> <em>After you have poured the water over your hands, recite this short blessing.</em> </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>[ <em>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.</em> ]</p>\n",
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"handle": "motzi-matzah-31",
"title": "Motzi Matzah",
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"covertext": "(Adapted from JewishBoston.com) Blessing over the meal and matzah. (The familiar hamotzi blessing marks the formal star...",
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"body": "<p>(Adapted from JewishBoston.com)</p>\n\n<p> <em>Blessing over the meal and matzah. (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)</em> </p>\n\n<p>בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:</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\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:</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\n\n<p> <em>Distribute and eat the top and middle matzah for everyone to eat</em> </p>\n",
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"handle": "maror-bitter-herb-2",
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"covertext": "(Adapted from Machar Congregation) Maror held up for all to see. Why do we eat maror? Tradition says that this bitter...",
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"body": "<p>(Adapted from Machar Congregation)</p>\n\n<p> <em>Maror held up for all to see.</em> </p>\n\n<p>Why do we eat maror?<br />\nTradition says that this bitter herb is to remind us of the bitterness of our slavery.<br />\nWe force ourselves to taste pain so that we may more readily value pleasure.</p>\n\n<p> <em>All take a taste of maror on a piece of matzah.</em> </p>\n\n<p>[ <em>Scholars inform us that bitter herbs were eaten at spring festivals in ancient times.<br />\nThe sharpness of the taste awakened the senses<br />\nand made the people feel at one with nature's revival.</em> ]<br />\n </p>\n",
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"covertext": "(Adapted from Sebastian Greenholtz) In keeping with the custom instituted by Hillel, the great Talmudic sage, we now eat...",
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"body": "<p>(Adapted from Sebastian Greenholtz)</p>\n\n<p>In keeping with the custom instituted by Hillel, the great Talmudic sage, we now eat a sandwich of matzah and maror.</p>\n\n<p> <em>Break off two pieces of the bottom matzah. Again, take bitter herbs and dip them in the charoset. Place this between the two pieces of matzah and eat the sandwich while reclining.</em> </p>\n",
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"body": "<p>(Adapted from Alida Liberman)</p>\n\n<p> <em>Pour the third cup of wine</em> </p>\n\n<p>The prophet Isaiah said:<strong> </strong>They shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not take up sword against nation, they shall never again know war. But they shall sit every one under their vines and fig trees, and none shall make them afraid.</p>\n\n<p>The swords have not yet been put aside, and the time of the plowshare and the pruning hooks is still to come. But the journey has begun. Towards that redemption, let us lift once again our glasses of wine and join in the blessing:</p>\n\n<p>Baruch atah Adonai, Eloheinu Melech ha'olam boreh p'ri ha-gafen.<br />\n[ <em>We praise You, O God, Sovereign of the Universe, Who brings forth the fruit of the vine.</em> ]</p>\n",
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"covertext": "(Adapted from Barry Louis Polisar) Refill everyone’s wine glass. We have eaten this Passover meal as a free people, an...",
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"body": "<p>(Adapted from Barry Louis Polisar)</p>\n\n<p> <em>Refill everyone’s wine glass.</em> </p>\n\n<p>We have eaten this Passover meal as a free people, and we give thanks to our creator for our many blessings. Preserve us in life, sustain us with good and honorable work and make us worthy. Bless this home, this table, and all assembled here; may all our loved ones share our blessings.</p>\n\n<p> <em>Drink the third cup</em> </p>\n",
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"body": "<p>(Adapted from Machar Congregation)</p>\n\n<p> <em>Fill the fourth glass of wine</em> </p>\n\n<p>We now fill a glass, and open the front door, to invite the prophet Elijah to join our seder. </p>\n\n<p> <em>Open the door for Elijah</em> </p>\n\n<p>This tradition symbolizes the hope that Elijah will return to herald the coming of a messiah and a new era of peace. Yet for now the tasks of saving the world must be taken up by us mere mortals, by common people with shared goals. Working together for change, we can bring about the improvement of the world, tiqqun ha-olam - for justice and for peace, we can and we must.</p>\n\n<p><strong>Everyone: </strong>L'Tiqqun Olam!</p>\n\n<p> <em>Drink the fourth glass</em> </p>\n",
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Time to hunt for the afikomen!
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