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"covertext": "The Schwartzenfeld (Adele's parents) family tradition is that participants' hands are washed by the hands of another wit...",
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"body": "<p>The Schwartzenfeld (Adele's parents) family tradition is that participants' hands are washed by the hands of another with care.</p>\n\n<p>Tonight, let us add kavanah (intentionality)—and without words.</p>\n\n<p>This communial act can elevate communal consciousnes. How will we utilize this state of purity? V'ahavtah l're'echa kamochah - to love the other as ourself. How will this ancient wisdom propel us forward to empower the silent?</p>\n\n<p>How will we elevate the hands of all those still in Mitzrayim?</p>\n",
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"handle": "adina-and-tefiret-hallel",
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"covertext": "Hallel on the Seder Night Adina Passy and Tiferet Nickerson Why is this hallel different than all other hallels? First...",
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"body": "<p style=\"text-align:center;\">Hallel on the Seder Night</p>\n\n<p style=\"text-align:center;\">Adina Passy and Tiferet Nickerson</p>\n\n<p><br />\n </p>\n\n<p style=\"text-align:justify;\">Why is this hallel different than all other hallels? Firstly, we must determine from where do we get the חיוב to say Hallel. In פסחים קטז. The Mishna quotes from the Hagaddah and it says, “לפיכך אנחנו חייבים להודות להלל” therefore implying that we must praise hashem for taking us out of Egypt. Then two amudim later, the gemara explains that the hallel that we say is to be said when we are expressing our gratitude for redemption, which is the case with yetziat Mitzrayim. The gemara is responding to the fact that the hagadah tells us that every person must see themselves as if they left Egypt, therefore we must praise G-d for redeeming us.</p>\n\n<p style=\"text-align:justify;\">Now that we know where the חיוב comes from we can try to understand the many differences between hallel at the seder and every other recitation. First, it is the only time that women are obligated to say hallel. The gemara clearly states that“חייב אדם לראות את עצמו”, this implies that everyone including women are obligated. Furthermore, Tosfot on Sukkah 38A explains that because women were also involved in the miracle they are obligated in the four cups and hallel.</p>\n\n<p style=\"text-align:justify;\">The second difference is that Hallel at the seder is the only time it is said without a preceeding brachat hamitzva. In the Shulchan Aruch 487:4, Rav Yosef Karo explains that Sephardim read hallel in shul on that night so they can say it with a bracha, but the Rema explains that Ashkenazim do not hold like this. The Tur quotes the opinion of the Ritzvah who holds that you make a bracha before on the first part of hallel in maggid and then make a second bracha before the rest of Hallel. The Tur then quotes the Ritz who agrees with the Gra who say that you do not make a bracha at all because hallel is split up. The Gra adds that the reason Hallel was said in shul was because in those times people did not know how to daven so they fulfilled their obligation by responding the the chazzan. Another reason why we do not make a bracha as stated by the Ran in Pesachim chapter 10, is that although there is a mitzvah Seder night to praise G-d<em>, </em>this praise could be spontaneous and unstructured, and therefore do not require the words of the structured Hallel that we have. Since no specific song or praise is required, <em>Chazal</em> did not require a bracha before singing Hallel<em>. </em>The Rambam and the Chinuch say the reason that we don’t say a bracha before hallel at the seder is because the hallel is a facet of the mitzvah. This is because by retelling the story, praise and thanks are given, and we do not say a bracha on hakarat ha tov.</p>\n\n<p style=\"text-align:justify;\">A third difference is that this is the only time that we say hallel at night. The mishna and Gemara in Megilla explain that we can say Hallel all <strong>Day</strong> as learned from two different psukim in hallel, ממזרח שמש עד מבואו תהלים קיג, ג או זה היום עשה ה’ תהלים קיח, כד so why can we say it at night? Chazal say the reason we say hallel at night in this case is because the miracle happened at night. This is based on a previous statement of tosafot that the hallel on pesach is miracle based. According to Rashi the reason that we can say it at night is because we are singing with the Korban Pesach </p>\n\n<p style=\"text-align:justify;\">The fourth difference is that this is the only time where we say hallel sitting down. Why is that? First we know from the Aruch Hashulchan that Hallel is usually said standing, but the question still stands, why is this night different from all other times? The Mishna Berura explains that while usually we say hallel standing because it is a testimony, and testimony is said standing, on Pesach night because we split up hallel, we say it sitting. Additionally, the Shibollei Haleket explains that we say it sitting to show that we are free people.</p>\n\n<p style=\"text-align:justify;\">Building off the Mishna Berura the question arises, why do we split up hallel? According to the Sefer Abudraham, the reason we split it up is to glorify the second cup with hallel. And according to Chazal we split it according to the fact that up until maggid we tell the story of yetziat mitzrayim and we make the bracha of asher gaalnu, so we say the parts of hallel that have to do with past redemption, and during hallel in the seder we say the parts of hallel that have to do with future redemptions. In the gemara on קטז: there is a machloket on where to split the hallel but ultimately we paskin that we say hallel until Betzayit Yisrael Mimitzrayim.</p>\n\n<p style=\"text-align:justify;\">All in all, it seems to now make sense why this hallel is different than all other hallels.</p>\n\n\n",
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"covertext": "The Second Cup Corresponds to Rivkah The Second Cup corresponds to the second of the four languages of redemption: I wil...",
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"body": "<p>The Second Cup Corresponds to Rivkah The Second Cup corresponds to the second of the four languages of redemption: I will deliver you out of their bondage. This promise includes delivery from both physical and spiritual enslavement. We may not be aware, but many of our actions derive from various unconscious scripts imprinted in our psyche from childhood wounds and traumas, which cause fears, jealousy, and anger. Although Rivkah came from a severely dysfunctional family, she was able to heal her childhood wounds by attaching herself to holiness. Even at a tender young age, she was not afraid to detach herself from her family, and familiar environment, in order to follow a strange man to an un-known place. When we drink the Second Cup, it is good to meditate and pray for removing all our attachments and addictions. This cup also has the ability to free us from the confinement of performing the mitzvot only out of rote because we are expected to, without conviction and excitement. Rivkah was totally in touch with her soul, and all her actions were permeated with her spirit of enthusiasm. The Second Cup corresponds to the reading of the Hagadah. Just as the Hagadah begins with disgrace but concludes with praise (Babylonian Talmud, Passoverim 116a), so did Rivkah emanate from the thorns of her cradle, yet became an everlasting rose (Vayikra Rabah 23:1). May we learn from Rivkah to detach ourselves from all the negative influence of our past!</p>\n",
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"handle": "fresh-look-abbreviations-plagues",
"title": "A Fresh Look at the Abbreviations of the Plagues",
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"covertext": "Rabbi Ari Sytner explores the abbreviations of the plagues and asks 3 questions, why is it such a big deal that R’ Yehud...",
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"body": "<p>Rabbi Ari Sytner explores the abbreviations of the plagues and asks 3 questions, why is it such a big deal that R’ Yehuda created a acronym, why does it say give in the present tense and not past tense, and why does it say “bahem”- in them, instead of “Lahem” - for them? He answers these questions very simply, but he gives a lot of background info. Rabbi Sytner says that Rabbi Yehudah was a pragmatic thinker, and he thought about the average Jew at the time, they probably didn't have a haggadah, and rather than making them struggle to remember the 10 plagues, he created a simple mnemonic. The present tense נותן refers to the fact that he was here and now working with people. And בהם does not refer to the plagues it refers to the jewish people, saying that he (G-d) gave to them (the despondent generation) to say that we have been oppressed before and hashem has saved us, he will do it again, and that is the meaning of the acronym, it is a symbol of hope and simplicity. </p>\n",
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"covertext": "Dr. Rabbi Solomon suggests that just like the four sons, there are four different readers of the haggadah. \tThe Halachic...",
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"body": "<p>Dr. Rabbi Solomon suggests that just like the four sons, there are four different readers of the haggadah.</p>\n\n<ol>\n\t<li><strong>The Halachic reader:</strong> The reader wants to know how to perform the mitzvot properly</li>\n\t<li><strong>The Theological reader:</strong> What do these rituals and this story teach me about God?</li>\n\t<li><strong>The Philological reader</strong>: What are the meaning of these words? How was the Haggadah put together? How did these rituals evolve? Wants to read the haggadah from an academic approach.</li>\n\t<li><strong>The Political reader:</strong> What values do I learn from the Haggadah? How can participating in this make ethical person? How can the Seder help me change the world? He wants to apply them to his/her life.</li>\n</ol>\n\n<p>In conclusion: We should all teach based on the specific personality of the student, or ask questions based on who you are, since everyone is included.</p>\n",
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"body": "<p><strong>אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַים , וְאֵלוּ הֵן</strong></p>\n\n<p> <em>Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein:</em> </p>\n\n<p>These are the Plagues that the holy one, blessed be he, brought upon Egypt.</p>\n\n<p><strong>דָּם וָאֵשׁ וְתִימְרוֹת עָשָׁן</strong></p>\n\n<p> <em>Dam V’eish V’tim’ro ashan</em> </p>\n\n<p>“Blood, and fire and pillars of smoke…”</p>\n\n<p>“Before the great and terrible day of the Lord comes, I will set wonders in the sky and on the earth… blood, fire and pillars of smoke: The sun shall turn to darkness and the moon into blood.” Joel 3:3</p>\n\n<p>דָבָר אַחֵר: בְּיָד חֲזָקָה - שְׁתַּיִם, וּבִזְרֹעַ נְטוּיָה - שְׁתַּיִם, וּבְמֹרָא גָּדֹל - שְׁתַּיִם, וּבְאֹתוֹת - שְׁתַּיִם, וּבְמֹפְתִים - שְׁתַּיִם.</p>\n\n<p> <em>Davar acheir. B'yad chazakah sh'tayim. Uvizroa n'tuyah sh'tayim. Uv'mora gadol sh'tayim. Uv'otot sh'tayim. Uv'mof'tim sh'tayim.</em> </p>\n\n<p> <em>(Another interpretation of Deuteronomy 26:8 is: “strong hand” indicates two plagues; “out-stretched arm” indicates two more plagues; “great awe” indicates two plagues; “signs” indicates two more plagues because it is plural; and “wonders” two more plagues because it is in the plural. This then is a total of Ten Plagues.)</em> </p>\n\n<p>אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַים , וְאֵלוּ הֵן:</p>\n\n<p> <em>Eilu eser makot sheheivi hakadosh baruch hu al hamitzrim b'mitzrayim, v'eilu hein:</em> </p>\n\n<p>These are the Plagues that the holy one, blessed be he, brought upon Egypt.</p>\n\n<p>Blood | Dom | דָּם</p>\n\n<p>Frogs | Tzfardeyah | צְפֵרְדֵּע</p>\n\n<p>Lice | Kinim | כִּנִים</p>\n\n<p>Beasts | Arov | עָרוֹב</p>\n\n<p>Cattle Plague | Dever | דֶּבֶר</p>\n\n<p>Boils | Sh’chin | שְׁחִין</p>\n\n<p>Hail | Barad | בָּרד</p>\n\n<p>Locusts | Arbeh | אַרְבֶּה</p>\n\n<p>Darkness | Choshech | חשֶׁךְ</p>\n\n<p>Slaying of First Born |Makat Bechorot | מַכַּת בְּכוֹרוֹת</p>\n",
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"body": "<p>The great danger of the Haggadah is that the text is so rich, our seder plate and agenda is so full, that we will just rush through the experience – or simply mimic the teachings from before. It’s important to carve out time in the seder to debate, to talk, to learn actively. So, for Israel’s 70th, why not replicate the small “salons” that popped up throughout Eastern Europe more than a century ago, debating three key Zionist ideas: that we are a people not just a religion, that we have a homeland, and that we, like other nations, have rights to establish a state on that homeland</p>\n\n<p>. ■ With no additional text, do what Rabbi Eliezer and his colleagues did, think big: ask:</p>\n\n<p>“What’s the most inspiring experience you ever had in Israel or Jewishly in general?</p>\n\n<p>““What does having a State of Israel mean for us today”</p>",
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"covertext": "Pesach is a time of inclusion. On seder night, there are two moments where we open our doors and invite others in. One i...",
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"body": "<p>Pesach is a time of inclusion.</p>\n\n<p>On seder night, there are two moments where we open our doors and invite others in. One is at<br />\nthe opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.”<br />\nThere is a beautiful message here: we were once slaves; poor and hungry, and we remember our<br />\nredemption by sharing what we have with others.</p>\n\n<p>The other, comes towards the end of the seder, when we open the door for Elijah the Prophet. This<br />\nis a statement of faith, a statement that says that although we are a free people, our redemption<br />\nis not yet complete, and we believe that it will come.</p>\n\n<p>From the most downtrodden to the most celebrated, the message is clear: everyone is welcome,<br />\nand everyone is necessary. Why is it that we go out of our way to include all at our seder table?<br />\nPerhaps it is because when we make room for others, we have the opportunity to make room for<br />\nourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:</p>\n\n<p><a href=\"https://elmad.pardes.org/wp-content/uploads/2016/04/haggadah-SS.jpg\"><img src=\"https://elmad.pardes.org/wp-content/uploads/2016/04/haggadah-SS.jpg\" alt=\"haggadah-SS.jpg\" /></a></p>\n\n<p>The seder presents us with the obligation of identifying with the generation that left Egypt and<br />\ninternalizing that experience. And through that internalization, we come to feel the redemption<br />\nas if it was our own as well.</p>\n\n<p>Further, the reliving of the story of the Exodus affords us the opportunity לראות את עצמו – to<br />\nsee one’s true self. It is only when we are able to see ourselves clearly, that we are able to be<br />\nredeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to<br />\nsee those around us.</p>",
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"covertext": "The Big Three (Paschal Offering, Matzah, and Maror) have formed the core of the Seder since biblical times. Yet through...",
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"body": "<p></p>\n\n<p><b>The Big Three (Paschal Offering, Matzah, and Maror) have formed the core of the Seder since biblical times. Yet through the centuries, the way we encounter these three things have changed.</b></p>\n\n\n\n<p><b>Today we dredge through Maggid, often rushing through it to get to the main meal, but during the times of the mishnah and gemara most of this storytelling would have happened as the Paschal lamb was being prepared. Each family would sacrifice and roast an offering then gather around and tell the story of Passover as they prepared their barbeque sandwich. Fathers and sons would spend the day taking their offering to the temple, watching as the kohen prepared it for slaughter and roasting, and then bringing it home to be eaten that night. All the while, they would discuss different aspects of the very physical, very involved process of preparing the Paschal sacrifice. At the same time, mothers and daughters would be preparing the home, making matzah and cooking other necessary passover dishes. Conversation would revolve around the details of passover practices here as well, since most work was done directly. These conversations would serve double duty, teaching methodology and passing along the storied origins of the holiday at the same time.</b></p>\n\n\n\n<p><b>When the seder started, everything would focus on the Paschal Lamb, positioned in the middle of the table. The retelling of the Passover story would happen fairly quickly. In these seders, the culmination of the night was the Great BBQ Sandwich, which took place after Maggid. The Offering and the Matzah, both products of a very hands on process, paired together and slightly tainted by something bitter, would possess symbolism everyone could appreciate. The work that represents freedom (the Paschal Lamb), together with the poor man’s bread (matzah), tainted with bitterness to temper the mood. The experience would have been powerful. </b></p>\n\n\n\n<p><b>However today we do it differently. Today we break it all up into individual steps (matzah, maror, and then the sandwich), and instead of a powerful experience it’s often glossed. Why is this night different than those nights?</b></p>\n\n\n\n<p><b>Pesachim 115a addresses this divergence from the past. First it sets out the problem, raised by the jewish Baron de Sandwich himself (Hillel) that “A person should not wrap matza and bitter herbs together and eat them.” The reason being that, in the absence of the Temple, matzah is still biblical, but maror is rabbinic, and you can’t mix and match your rabinics and biblicals. The argument goes back and forth over whether matzah and maror should be eaten together or separately. The gemara even cites Hillel, in contradiction of Hillel (yes the same guy) saying “Hillel...would wrap matza and bitter herbs together and eat them”. Finally the gemara states “Now that the halakha was stated neither in accordance with the opinion of Hillel nor in accordance with the opinion of the Rabbis” instead we eat the matzah and maror separately, and only after we have had them individually do we make a sandwich in commemoration of the Sandwich from Temple times. </b></p>\n\n",
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"body": "<p><span><span><span><span><span><span>For us (Ken and Gisela), the story of Pesach is a story of constant struggle at many levels: At the most basic level, struggle between security and certainty of remaining a slave in Egypt</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>and uncertainty and potential freedom of following the path of faith. It is also a struggle between faith and doubt. Am I willing to leave everything I’ve known for the total unknown? Abandoning a known way of life for something unknown? Many Jews in Egypt remained, and only a minority followed Moshe into the desert. Connected to this tension between faith and doubt is a third struggle between a material dimension of existence and a spiritual one. And finally, Pesach is a struggle between the individual and the collective. The story of the Exodus is a story that connects Jews in a very particular way to each other because it is a story of trust, of commitment, and of a shared experience of persecution and liberation. These are struggles that Jews encounter every day in the modern world, struggles we first encountered as a people during the Exodus. Reading the Haggadah not only reminds us that these struggles are not new, but it also offers us a script to overcome these challenges and to grow spiritually, socially and intellectually as an individual, as a community, and as a people. </span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span>Ken and Gisela Loiselle</span></span></span></span></span></span></p>",
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"covertext": "At Passover each year, we read the story of our ancestors’ pursuit of liberation from oppression. When confronting this...",
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"body": "<p>At Passover each year, we read the story of our ancestors’ pursuit of liberation from oppression. When confronting this history, how do we answer our children when they ask us how to pursue justice in our time?</p>\n\n<p>What does the activist child ask? -“The Torah tells me, ‘Justice, justice you shall pursue,’ but how can I pursue justice?”</p>\n\n<p>Empower her always to seek pathways to advocate for the vulnerable. As Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy</p>\n\n<p>.” What does the skeptical child ask? - “How can I solve problems of such enormity?</p>\n\n<p>” Encourage him by explaining that he need not solve the problems, he must only do what he is capable of doing. As we read in Pirkei Avot—The Ethics of Our Ancestors, “It is not your responsibility to complete the work, but neither are you free to desist from it.”</p>\n\n<p>What does the indifferent child say?- “It’s not my responsibility.”</p>\n\n<p>Persuade her that responsibility cannot be shirked. As Rabbi Abraham Joshua Heschel writes, “The opposite of good is not evil; the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”</p>\n\n<p>THE FOUR CHILDREN Teaching the next generation “On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story, so that we may better learn how to live our lives today. The stories we tell our children shape what they believe to be possible ... ”</p>\n\n<p>And the uninformed child who does not know how to ask -... Prompt him to see himself as an inheritor of our people’s legacy.</p>\n\n<p>As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.” At this season of liberation, let us work toward the liberation of all people. Let us respond to our children’s questions with action and justice.</p>",
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"body": "<p>For example, when the Torah says “I will bring you out,” it is a wake-up call, meaning that sometimes we just have to pick up and leave a miserable situation. Sometimes things aren’t working out. It might be a neighborhood issue, social issue or workplace issue. When things aren’t going the way they should, we must get out, just like God knew it was time to take us out of Egypt. In fact, our sages teach us: <em>Meshaneh makom, meshaneh mazal</em> – When we change our location, we change our fortune. This is a deep kabbalistic idea that we can expand upon at another time.</p>",
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"covertext": "The second expression of redemption is: I will free you. The Hebrew word V’hitzalti generally refers to a “quick fix...",
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"body": "<p>The second expression of redemption is: I will free you. The Hebrew word <em>V’hitzalti</em> generally refers to a “quick fix,” a need for Divine help. It goes without saying that this was the experience of the Exodus – an entire supernatural sequence of events that saw the Jews become a free people overnight. <em>V’hitzalti</em> teaches us that we must never despair; God’s salvation and assistance can come faster than the blink of an eye. We must never despair, no matter what our situation. Even when we feel that we are at the bottom, we could very quickly rise to the top.</p>",
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"covertext": "Finally, we have: I will take you as my own people. This symbolizes relationships. Building relationships and solidifyin...",
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"body": "<p>Finally, we have: I will take you as my own people. This symbolizes relationships. Building relationships and solidifying them. God wanted a relationship with us not only then; He wants one with us NOW. Every relationship takes work. Whether with our friends, colleagues or spouses, a relationship can never remain stagnant or stale. It must always be nurtured. So, too, we must nurture our relationship with God through prayer, study and good deeds!</p>",
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"covertext": "it might be dusk. if it’s dusk, the world, bright and round and still awake, rocks my dreams between white hands and mem...",
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"body": "<p><span><span><span>it might be dusk. if it’s dusk, the world, bright and round and still awake, rocks my dreams between white hands and memories and distant music. then the hour has arrived, and i, a seven-year-old boy whose name i’d rather postpone, rise from my chair facing the purple sky, and go down the steps one by one until i come to a corridor where my mother, father and brothers await me with lanterns that move in every direction.</span></span></span></p>\n\n<p><span><span><span>the hunt of the chametz begins as a ritual that is almost imperceptible, a concert of glances and tacit agreements. my brothers and i cannot stop laughing.</span></span></span></p>\n\n<p><span><span><span>in Pesach, we were once told, we eat only matzah, unleavened bread. “there was no time,” my grandfather said, “when they left and took only that which they could keep.” then they spoke of exile and need. of long wandering and hunger. of adoration and blunder.</span></span></span></p>\n\n<p><span><span><span>i am seven years old. my name is Ezekiel. when i look at the stars i feel like a fragile rock that is filled with plenitude. then i believe i am the sea, i am </span></span></span></p>\n\n<p><span><span><span>remembrance.</span></span></span></p>\n\n<p><span><span><span>my grandfather speaks slowly. in the Seder we sing and recite. we eat various vegetables, we evoke fragments of a world that is both here and far away.</span></span></span></p>\n\n<p><span><span><span>my mother speaks with my grandmother, reviews readings, enumerates words. my brothers run around the table. i am the eldest. the first-born. the oval table, the lit candles; the magical glow of prayer, repetition, litany.</span></span></span></p>\n\n<p><span><span><span>i bite on a bitter herb, i chew the matzah in silence and i hear a voice, many voices that take turns and return to the same meaning, the same evocation.</span></span></span></p>\n\n<p><span><span><span> i close my eyes, the bitter taste still in my mouth. i say amen.</span></span></span></p>\n\n<p><span><span><span>the sequence begins as in a different dream, told by a secret writer:</span></span></span></p>\n\n<p><span><span><span>“</span><span>He has brought us out of Egypt, and carried out judgments against them, and against their idols, and smote their first-born, and gave us their wealth, and split the sea for us, and took us through it on dry land, and drowned our oppressors in it, and supplied our needs in the desert for forty years, and fed us the manna, and gave us the Shabbat, and brought us before Mount Sinai, and gave us the Torah, and brought us into the land of Israel and built for us the Beit Habechirah.</span><span>”</span></span></span></p>\n\n<p><span><span><span>outside of me the wind blows. time blows, indestructible; and sadness and joy blow as well, and the clouds and their minute fingers, on the verge of an imminent truth. the dream is truth; and the night is light, song, teaching.</span></span></span></p>\n\n<p><span><span><span>we reflect intensity in our hearts. we harbor a sense of honest gratitude. my little sister pulls from my shoe under the table. my other brother plays and laughs with crooked teeth. </span></span></span></p>\n\n<p><span><span><span>i am seven years old; my name is imprinted in the house of memory. many birds like people, many solitary worlds sleep and dream there.</span></span></span></p>\n\n<p><span><span><span>but in the holidays i am the wave of the sea, always ready to live and die in an instant, in a precise second.</span></span></span></p>\n\n<p><span><span><span>the memory of Moses survives, tireless. in the palm of my hand i have his name, his humble and peerless patriarchal calling.</span></span></span></p>\n\n<p><span><span><span>what will become of us today?</span></span></span></p>\n\n<p><span><span><span>yesterday, when i played at hunting the chametz in wardrobes and corners, i believed in the yellow lands of the Orient, in the arid building of Jerusalem.</span></span></span></p>\n\n<p><span><span><span>today i live them as an inherent condition, a music that returns me to my seven years of age; an awakening that has no beginning.</span></span></span></p>\n\n",
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"covertext": "Miriam’s Cup (Kos Miryam) A relatively new Passover tradition is that of Miriam’s cup (Kos Miryam in Hebrew). Not every...",
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"body": "<h3>Miriam’s Cup (Kos Miryam)</h3>\n\n<p>A relatively new Passover tradition is that of Miriam’s cup (Kos Miryam in Hebrew). Not every household includes Miriam's Cup at the Seder table, but when it is used the cup is filled with water and placed next to Elijah’s cup.</p>\n\n<p>Miriam was the sister of Moses and a prophetess in her own right. When the Israelites are freed from bondage in Egypt, Miriam leads the women in dance after they have crossed the sea and escaped their pursuers. The Bible even records a line of the poem she chants while the women dance: “Sing to the Lord for he has triumphed gloriously. Horse and driver has he hurled into the sea” (Exodus 15:21). (See: <a href=\"https://www.thoughtco.com/passover-pesach-story-2076449\">The Passover Story</a>.)</p>\n\n<p>Later when the Israelites are wandering through the desert, legend says that a well of water followed <a href=\"https://www.thoughtco.com/who-was-miriam-in-the-bible-2076465\">Miriam</a>. “Water…did not abandon them in all their forty years’ wandering, but accompanied them on all their marches,” writes Louis Ginzberg in <em>The Legends of the Jews</em>. “God wrought this great miracle for the merits of the prophetess Miriam, wherefore also it was called ‘Miriam’s Well.’”</p>\n\n<p>The tradition of Miriam’s cup stems from the legendary well that followed her and the Israelites in the desert and also the way in which she spiritually supported her people. The cup is meant to honor Miriam’s story and the spirit of all women, who nurture their families just as Miriam helped sustain the Israelites. The Bible tells us she died and was buried in Kadesh. Upon her death, there was no water for the Israelites until Moses and Aaron prostrated themselves before God.</p>\n\n<p>The way Miriam’s cup is used varies from family to family. Sometimes, after the second cup of wine is consumed, the seder leader will ask everyone at the table to pour some of the water from their glasses into Miriam’s Cup. </p>",
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"body": "<blockquote>\n<p>The ideal approach for our community is to allow the voices of women to be heard within the context of halakhic parameters. Such an approach is not merely an ex post facto (bediavad) allowances, but an ideal (lekhatchilah) approach that is entirely consistent with halakhah and our worldview.</p>\n\n<p>Questions for the Seder table</p>\n\n<p>1. Is singing an important part of your spirituality?</p>\n</blockquote>\n\n<blockquote>\n<p>2. Do you see any female singers today who are spiritual role models for you?</p>\n</blockquote>\n\n<blockquote>\n<p>3. How does singing at your Seder table impact your spiritual experience of the Seder?</p>\n</blockquote>",
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"covertext": "As you dip the beauty of greens into the water of tears, please hear my cry. Can’t you see that I am slowly dying? My fo...",
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"body": "<p>As you dip the beauty of greens into the water of tears, please hear my cry. Can’t you see that I am slowly dying? My forests are being clear cut, diminished. My diverse and wondrous creatures -- birds of the sky and beasts of the fields -- small and large are threatened with extinction in your lifetimes. My splendid, colorful floral and fauna are diminishing in kind. My tropical places are disappearing before us, and my oceans are warming. Don’t you see that my climate is changing, bringing floods and heat, more extreme cycles of cold and warm, all affecting you and all our Creation? It doesn’t have to be! You, all of you, can make a difference in simple ways. You, all of you, can help reverse this sorrowful trend. May these waters into which you dip the greens become healing waters to soothe and restore. As you dip, quietly make this promise: Yes, I can help protect our wondrous natural places. Yes, I can try to use fewer of our precious resources and to replant and sustain more. I can do my part to protect our forests, our oceans and waters. I can work to protect the survival of creatures of all kinds. Yes, I will seek new forms of sustainable energy in my home and in my work, turning toward the sun, the wind, the waters. I make this promise to strive to live gently upon this Earth of ours for the good of all coming generations.</p>",
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"handle": "adina-s-10th-grade-essay",
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"covertext": "One of the most important parts of the Seder is retelling the story of the Jews’ exodus from Egypt. As a matter of fact,...",
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"body": "<p><span><span><span><span><span><span>One of the most important parts of the Seder is retelling the story of the Jews’ exodus from Egypt. As a matter of fact, it is an obligation for every parent to educate their children about the story of leaving Egypt, including teaching the ten plagues. However, every year, towards the end of <i>Maggid</i>, after the plagues have been mentioned, we also say </span></span></span><span><span><span>דצ</span></span></span><i><span><span><span>\"</span></span></span></i><span><span><span>ך</span></span></span><i> </i><span><span><span>עד</span></span></span><i><span><span><span>\"</span></span></span></i><span><span><span>ש</span></span></span><i> </i><span><span><span>באח</span></span></span><i><span><span><span>\"</span></span></span></i><span><span><span>ב</span></span></span><span><span><span>, an acronym for the ten plagues. Why would it be necessary to vocalize this acronym right after the story of the ten plagues has just been told? Why would R’ Yehudah, a well known and tremendous Rabbi, contribute such a seemingly obvious and redundant acronym to the Haggadah?</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span> The Ritvah wrote in the name of Rashi who asked this same question; why do we need this acronym? Rashi explains that without the acronym people may think “<i>ein mukdam umeuchar baTorah,</i>” that the Torah isn't written in chronological order. Rashi gives this answer because, in Tehillim Perek 105, David Hamelech recounts the ten plagues in a different order than the one found in the <i>Haggadah</i>. He shows that without the acronym, we may not have known which order of the plagues was correct chronologically. However, this is an unusual comment for Rashi because he is well-known for writing that the Torah is not a history book and it is not written in chronological order. So, why would he do this?</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span> Before we get to answering that, the Rashbatz explains that <i>simanim</i>, or symbols, were commonly used by R’ Yehudah in the <i>Beit Midrash</i>. Just like any professor, R’ Yehudah had a teaching style, in this case acronyms, which he used in order to prevent his students from making errors and to highlight the importance of the order of things in the Torah. So, it seems that both Rashi and Rashbatz would agree that the reason for R’ Yehudah’s acronym is to enhance the <i>Mitzvah</i> and <i>Kiyum</i>, fulfillment, of retelling the story of leaving Egypt. According to Rashi, the chronological order of the plagues, which would usually be completely unimportant to him, seems to be important in this case because it is part of properly retelling the story of exodus. In addition, according to Rashbatz, using R’ Yehudah’s acronym is essential because it teaches the children the importance of remembering the order of the plagues. </span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span> Therefore, we see that R’ Yehudah’s acronym serves a very important purpose at the Seder. The theme of educating the children is a crucial part of the Seder and is essential to fulfilling one’s obligation. </span></span></span><span><span><span>דצ</span></span></span><i><span><span><span>\"</span></span></span></i><span><span><span>ך</span></span></span><i> </i><span><span><span>עד</span></span></span><i><span><span><span>\"</span></span></span></i><span><span><span>ש</span></span></span><i> </i><span><span><span>באח</span></span></span><i><span><span><span>\"</span></span></span></i><span><span><span>ב</span></span></span><span><span><span> enhances the retelling and allows the children to learn the plagues in the correct chronological order, not only teaching them about history, but also teaching them a lesson about the importance of learning Torah studies in a specific order for them to use in future educational situations.</span></span></span></span></span></span></p>",
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