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"body": "<p>We begin the story by holding up a matzah, the dry unleavened bread that is one of the key symbols of pesach, and saying, “This is the bread of affliction our ancestors ate in the land of Egypt. Let all who are hungry come and eat.”</p>\n",
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"handle": "dayeinu-anglophones",
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"covertext": "אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim Dayeinu (...",
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"body": "<p><strong>אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם</strong><strong>, </strong><strong>דַּיֵּנוּ</strong></p>\n\n<p>Ilu hotzi- hotzianu,<br />\nHotzianu mi-mitzrayim<br />\nHotzianu mi-mitzrayim<br />\nDayeinu</p>\n\n<p> <em>(If God had only taken us out of Egypt<br />\nthat would have been enough!)</em> </p>\n\n<p><strong>אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה</strong><strong>, </strong><strong>דַּיֵּנוּ</strong></p>\n\n<p>Ilu natan natan lanu,<br />\nnatan lanu et ha-Torah,<br />\nNatan lanu et ha-Torah ,<br />\nDayeinu</p>\n\n<p> <em>(If God had only given us the Torah,<br />\nthat would have been enough.)</em> </p>\n\n<p>Dai, da-ye-nu, Dai, da-ye-nu,<br />\nDai, da-ye-nu, dayeinu, dayeinu!</p>\n\n<p>Dai, da-ye-nu, Dai, da-ye-nu,<br />\nDai, da-ye-nu, dayeinu, dayeinu!</p>\n\n<p>Had He brought all, brought all of us,<br />\nbrought all of us out from Egypt,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he judged just the Egyptians,<br />\njust Egyptians not their idols,<br />\nthen it would have been enough<br />\noh dayeinu</p>\n\n<p>Had he destroyed all the idols,<br />\nand not smitten their first-born son,<br />\nthen it would have been enough.<br />\nOh dayeinu!</p>\n\n<p>Had he smitten their first-born son,<br />\nbut not given us their wealth too,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he given us just their wealth,<br />\njust their wealth and not split the sea,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he just split, just split the sea,<br />\nbut not taken us on dry land,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he taken us on dry land,<br />\nbut not drowned all our oppressors,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he drowned all our oppressors,<br />\nbut not supplied our needs for years,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he just supplied for our needs,<br />\nbut not given us the manna,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he just fed us the manna,<br />\nbut not given us the shabbat,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he just given us the Shabbat,<br />\nbut not brought us to the mountain,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he brought us to Mount Sinai,<br />\nbut not given us the Torah,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n\n<p>Had he given us the Torah,<br />\nbut not bring us into the land,<br />\nthen it would have been enough.<br />\nOh, dayeinu.</p>\n",
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"handle": "ballad-serenity",
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"covertext": "composed by Joss Whedon originally performed by Sonny Rhodes take my love take my land take me where I cannot stand I d...",
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"body": "<p> <em>composed by<strong> Joss Whedon</strong><br />\noriginally performed by <strong>Sonny Rhodes</strong></em> </p>\n\n<p>take my love<br />\ntake my land<br />\ntake me where I cannot stand<br />\nI don't care<br />\nI'm still free<br />\nyou can't take the sky from me</p>\n\n<p>take me out<br />\nto the black<br />\nell 'em I ain't coming back<br />\nburn the land<br />\nand boil the sea<br />\nyou can't take the sky from me</p>\n\n<p>have no place<br />\nI can be<br />\nsince I found Serenity<br />\nbut you can't take the sky from me</p>\n",
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"handle": "peace-river",
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"covertext": "I’ve got peace like a river, I’ve got peace like a river, I’ve got peace like a river in my soul, I’ve got peace like a...",
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"body": "<p>I’ve got peace like a river,<br />\nI’ve got peace like a river,<br />\nI’ve got peace like a river in my soul,<br />\nI’ve got peace like a river,<br />\nI’ve got peace like a river,<br />\nI’ve got peace like a river in my soul.</p>\n\n<p>I’ve got love like an ocean,<br />\nI’ve got love like an ocean,<br />\nI’ve got love like an ocean in my soul,<br />\nI’ve got love like an ocean,<br />\nI’ve got love like an ocean,<br />\nI’ve got love like an ocean in my soul.</p>\n\n<p>I’ve got joy like a fountain,<br />\nI’ve got joy like a fountain,<br />\nI’ve got joy like a fountain in my soul,<br />\nI’ve got joy like a fountain,<br />\nI’ve got joy like a fountain,<br />\nI’ve got joy like a fountain in my soul.</p>\n",
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"handle": "ill-fly-away-0",
"title": "I'll Fly Away",
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"covertext": "Some bright morning when this life is over I'll fly away To that home on Gods celestial shore I'll fly away I'll fly awa...",
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"body": "<p>Some bright morning when this life is over<br />\nI'll fly away<br />\nTo that home on Gods celestial shore<br />\nI'll fly away</p>\n\n<p>I'll fly away, oh glory<br />\nI'll fly away in the morning<br />\nWhen I die hallelujah by and by<br />\nI'll fly away</p>\n\n<p>When the shadows of this life have gone<br />\nI'll fly away<br />\nLike a bird from these prison walls I'll fly<br />\nI'll fly away</p>\n\n<p>I'll fly away, oh glory<br />\nI'll fly away in the morning<br />\nWhen I die hallelujah by and by<br />\nI'll fly away</p>\n\n<p>Oh how glad and happy when we meet<br />\nI'll fly away<br />\nNo more cold iron shackles on my feet<br />\nI'll fly away</p>\n\n<p>I'll fly away oh glory<br />\nI'll fly away in the morning<br />\nWhen I die hallelujah by and by<br />\nI'll fly away</p>\n\n<p>I'll fly away oh glory<br />\nI'll fly away in the morning<br />\nWhen I die hallelujah by and by<br />\nI'll fly away</p>\n\n<p>Just a few more weary days and then<br />\nI'll fly away<br />\nTo a land where joys will never end<br />\nI'll fly away</p>\n\n<p>I'll fly away oh glory<br />\nI'll fly away in the morning<br />\nWhen I die hallelujah by and by<br />\nI'll fly away<br />\nI'll fly away</p>\n",
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"handle": "hava-nagila",
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"covertext": "Hava nagila Hava nagila Hava nagila venis'mecha (repeat stanza once) Hava neranenah Hava neranenah Hava neranenah ve...",
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"body": "<p>Hava nagila<br />\nHava nagila<br />\nHava nagila venis'mecha<br />\n <em>(repeat stanza once)</em> </p>\n\n<p>Hava neranenah<br />\nHava neranenah<br />\nHava neranenah venis'mecha<br />\n <em>(repeat stanza once)</em> </p>\n\n<p>Uru, uru achim!<br />\nUru achim b'lev sameach<br />\n <em>(repeat line three times)</em> </p>\n\n<p>Uru achim, uru achim!<br />\nB'lev sameach</p>\n\n<p><strong>הבה נגיל<br />\nהבה נגיל<br />\nהבה נגילה ונשמחה</strong></p>\n\n<p><strong>הבה נרננה<br />\nהבה נרננה<br />\nהבה נרננה ונשמחה</strong></p>\n\n<p><strong>!עורו, עורו אחים<br />\nעורו אחים בלב שמח</strong></p>\n\n<p><strong>!עורו אחים, עורו אחים<br />\nבלב שמח</strong></p>\n\n<p>Let's rejoice<br />\nLet's rejoice<br />\nRejoice and be happy</p>\n\n<p>Let's sing<br />\nLet's sing<br />\nSing and be happy</p>\n\n<p>Awake, awake, brothers!<br />\nWith a happy heart<br />\nAwake, brothers, awake, brothers!<br />\nWith a happy heart</p>\n",
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"handle": "portugal-persia-passover-customs-around-world",
"title": "From Portugal to Persia: Passover Customs from Around the World",
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"covertext": "by Rachel Musleah, Journalist, Author, Singer, Educator, Speaker At my Passover seder, which follows the traditions of...",
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"body": "<p> <em>by Rachel Musleah, Journalist, Author, Singer, Educator, Speaker</em> </p>\n\n\n\n<p>At my Passover seder, which follows the traditions of the Jews of Indian-Iraqi-Syrian ancestry, we chant each paragraph of the haggadah in both Hebrew and Judeo-Arabic, a combination of Hebrew and Arabic. We use romaine lettuce instead of horseradish; a thick date syrup called <em>halek</em> for <em>haroset</em> ; celery leaves instead of parsley for <em>karpas</em> ; lemon juice instead of salt water, bread instead of matzah... No, no, just kidding. But only about the bread.<br />\n<br />\nAlthough Jews all over the world conduct a seder for Passover with the hagaddah as their \"instruction manual,\" customs vary from country to country. The words may be familiar, and certain rituals universal, but different melodies, novel customs and special foods impart a distinctive flair to Passover traditions from Portugal to Persia. One rule of thumb: American Jews generally follow the customs of Ashkenazic Jews (from Eastern Europe); what sounds unusual in America is actually quite common among the many Sephardic and Mizrahi Jews (who hail originally from Spain or the East). Sephardic communities often share similar customs, although they vary in nuance by country. Foods, especially, were influenced by what was available locally and by regional culinary traditions.<br />\n </p>\n\n<p>Here is a sampler of different customs and foods that might whet your appetite to add creativity to your own seder, compiled from my own traditions, kosher ethnic cookbooks and Rabbi Herbert Dobrinsky's <em>A Treasury of Sephardic Laws and Customs</em> (Yeshiva University/Ktav). All seder plates must include the shankbone ( <em>zero'a</em> ), egg ( <em>betzah</em> ), bitter herbs ( <em>maror</em> ), <em>haroset</em> (symbolizing mortar), green vegetable ( <em>karpas</em> ), and a second green vegetable ( <em>hazeret</em> ). Three matzot (plural of matzah, which means unleavened bread) and a liquid for dipping--either salt water, lemon juice or vinegar--stand outside the plate. As is my custom, many Sephardic families use romaine lettuce for <em>maror</em> and celery leaves for <em>karpas</em> . Before boxed matzah was readily available, some communities baked a thick pita-like matzah for the seder and a wafer-thin variety for the rest of the week.<br />\n<br />\nThe one element that changes most from community to community is the recipe for <em>haroset</em> , which symbolizes the mortar the Israelites used to make bricks. <em>Haroset</em> is usually sweet, often made in large quantities and eaten for breakfast, even lunch and dinner, throughout the week of Passover. But the recipe most of us are familiar with--chopped apples, walnuts, sweet wine and cinnamon--is hardly set is stone. In my family, haroset is made from boiling dates until they are reduced to a thick liquid, straining them, then adding chopped walnuts. Persian communities mix spices with over a dozen kinds of fruits and nuts, including dates, pomegranates, bananas, oranges and pistachios. Venetian Jews blend chestnut paste and apricots. Despite the bitterness it is supposed to symbolize, only a few communities temper the pleasant flavor of <em>haroset</em> : among them, the Greek Jews of Zakynthos mash raisins in vinegar, and add pinches of pepper and finely ground brick! Yemenite Jews use chopped dates and figs, chili pepper and spicy coriander.<br />\n<br />\nThe haggadah (book containing the seder service), recited in Hebrew as well as the local vernacular, whether Ladino (Spanish and Hebrew), French or Arabic, highlights the concept that each person should feel as if he or she were leaving Egypt. A custom I'm particularly fond of—common among Sephardic and Mizrahi Jews—helps reenact the exodus. We tie the <em>afikomen</em> (special matzah that had been placed in the middle of the other matzoh) in a large napkin and give it to one of the children, who slings it from his or her shoulders. The leader asks a series of three questions:<br />\n\"From where have you come?\"<br />\n\"From Egypt,\" the child answers.<br />\n\"Where are you going?\"<br />\n\"To Jerusalem.\"<br />\n\"What are you taking with you?\"<br />\nThe child points to the sack of matzah. Then, everyone bursts into the singing of Mah Nishtanah, the Four Questions, which is not reserved for the youngest child alone.<br />\n<br />\nThe questions also follow a different order. First, we ask, \"Why do we dip twice?\" which is the third question according to Ashkenazic custom, then \"Why do we eat matzah (unleavened bread)?\" \"Why <em>maror</em> (bitter herbs)?\" \"Why do we recline?\"<br />\n<br />\nMoroccan Jews hold the seder tray aloft and pass it over the heads of everyone at the table, proclaiming that they have left Egypt and are now free. Persian Jews beat each other lightly on the back and shoulders with bunches of scallions or leeks when they chant Dayenu, to symbolize the sting of the taskmaster's whip.<br />\n<br />\nIn Ashkenazic homes, when the ten plagues are recited, each person dips a pinky in the wine and diminishes it by ten drops. Sephardic families are much more superstitious! Often, it is only the leader who recites the plagues so that others will not be \"contaminated.\" In my house, the leader empties a special cup of wine into a bowl, then washes his or her hands. Among Levantine and Balkan Jews (from Turkey, for instance), nobody even looks at the wine that is spilled out. While Sephardic Jews do not usually have a Cup of Elijah or hide the <em>afikomen</em> (special middle matzah) symbols from the seder plate are transformed into good omens for year-round protection against the \"Evil Eye.\" No rabbits' feet here. The Bene Israel Jews in the villages around Bombay still dip a hand in sheep's blood, impress it on a sheet of paper, then hang it above the doorway as a <em>hamsa</em>, the symbolic, protective hand of God. Moroccan Jews follow a similar tradition--but with haroset instead of blood. They also strip the shankbone of meat after the seders and leave it in the cupboard all year as a good luck omen. My family stashes away a piece of <em>afikomen</em> --an unusually crunchy amulet! We've even been known to take that <em>afikomen</em> on plane rides to make sure we leave and arrive in safety.<br />\n<br />\nAshkenazic Jews do not eat legumes ( <em>kitniyot</em> ), such as rice, corn, beans and peas on Passover, because these products were sometimes ground into flour and baked into bread. To avoid confusion with the grains which are truly <em>hametz</em> (forbidden), legumes were added to the category of forbidden foods. The practice of Sephardic Jews varies, but many communities do eat rice and other legumes. Lamb--the original Passover sacrifice--is also forbidden among Ashkenazim (Eastern European Jews) since the destruction of the Temple, but some Sephardim (Jews from Spain or the Middle East) feature lamb as the centerpiece of the seder meal. Other special foods include <em>haminados</em> --eggs boiled with red onion skins, vinegar and saffron; leek croquettes; <em>mina</em> -a vegetable or meat matzah pie; fava bean soup; almond torte and nut cake.<br />\n<br />\nFor Sephardic and Mizrahi Jews, Passover celebrations did not end with the seders. In Turkish homes, the father or grandfather throws grass, coins and candy for the children to collect, a symbol of the wealth the Israelites brought out of Egypt (the grass represents the reeds of the Red Sea), and a wish that the year ahead should be \"green\" and productive. Probably the best known end-of-Passover celebration is the Moroccan \"Maimuna,\" held the day after Passover. During Maimuna, the Arabic word for wealth, or good fortune, tables groan with an array of sweets and symbols of good luck. Traditionally a time for matchmaking, Mainuna has become a day for picnicking in Israel today.<br />\n<br />\nAs we say in the Iraqi tradition at the end of Passover, <em>sant-il-khadra</em>, a year of good fortune!</p>\n",
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"body": "\n\n\n\n\n\n<p>We have been reading a lot about Passover traditions around the world as we prepare to host this pesach and select the elements we'd like to use in our Haggadah. In so doing we came across the Persian / Iranian tradition of \"Dayeinu warfare\" a battle of onions!</p>\n\n<p>From <a href=\"http://www.joyofkosher.com/2012/03/a-perfectly-persian-pesach/\">http://www.joyofkosher.com/2012/03/a-perfectly-persian-pesach/</a></p>\n\n<p> <em>\"According to tradition, the reason we beat each other with scallions during Dayenu is to remind us of the suffering our brethren experienced in Egypt. The scallions represent the whips the Egyptians used on the Jewish slaves. However, why should we do this during Dayenu? Isn’t constipation due to matzah consumption enough of a pain to remind us of all kinds of suffering? Well, Dayenu is written as a poem to show gratitude to Hashem over all the big and little things He did for us during these times. But let’s be honest, who can ever really say a proper “thank you” for something that happened thousands of years ago? Hence, It is only by going through a little bit of the affliction (by the way of smelly scallions) we felt when we were slaves that we can actually be thankful today and realize from what we were spared. Plus, [...] the experience is incredibly cathartic!\"</em> </p>\n\n<p>And from <a href=\"http://sdjewishjournal.com/sdjj/april-2015/persian-passover-and-a-brief-history-of-jews-in-iran/\">http://sdjewishjournal.com/sdjj/april-2015/persian-passover-and-a-brief-...</a></p>\n\n<p> <em>Nothing quite compares to what comes next. A big platter of green onions look appetizing enough…except, we cannot eat them. These onions are for flogging.</em> </p>\n\n<p> <em>“During the reading of the Dayenu, everyone young and old gets a hold of a green onion…we wait patiently to get to the reciting of the word, ‘Dayenu.’”</em> </p>\n\n<p> <em>That’s when the semi-formal Persian Passover turns into mayhem.</em> </p>\n\n<p> <em>“People jump up from their seat and begin hitting each other with green onions,” Ross says. “Some people say this is [...] for a few seconds of fun. Some people say it is to feel the lashes that our ancestors endured as slaves in Egypt. It is not really known as to when or why this tradition started,” though it’s customary, she concludes. If nothing else, it brings a little levity into the ceremony.</em> </p>\n\n<p>So without further ado - here come the onions!</p>\n",
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"body": "<p>The karpas, the green vegetable, is the first part of the seder that makes this night different from all other nights. While the wine and the hand washing are significant, they do mnot ark any difference; they are regular parts of meals. The karpas, however, is not. The differentness of this night starts starts now.</p>\n\n<p>This difference between slavery and freedom brings us hope, joy, and renewed life. But getting to this point of freedome involves pain and tears. We have shed these tears ourselves and we have caused others to shed tears. Making a difference can also be dangerous.</p>\n\n<p>Tonight, we dip the karpas into salt water, and as we taste it, we taste both the fresh, celebratory sweetness of freedom and the pain and tears that come with all rebirth.</p>\n\n<p>Together we say:</p>\n\n<p> <em>Baruch atah Adonai Eloheinu ruach ha'olam borei pri ha adamah.</em> </p>\n\n<p> <em>You are Blessed, Our God, Spirit of the World, who creates the fruit of the earth.</em> </p>\n",
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Tolkien Kadesh
Haggadah Section: Kadesh
Source:
J.R.R. Tolkien. The Hobbit. Ballantine Books, New York. Copyright 1937, 1938, 1966.
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