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"covertext": "I find it interesting that the authors of the Haggadah chose the phrase Tze Ulmad (Go out and learn) as the introducto...",
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"body": "<p>I find it interesting that the authors of the Haggadah chose the phrase <em>Tze Ulmad</em> (Go out and learn) as the introductory phrase to the section of the Haggadah that is used to tell the actual Exodus story rather than “Listen to the story” or “Tell the story” as it does earlier in the Haggadah. It is different than “ <em>V'higadta l'vincha”</em> (And you should tell your son) when it instructs you to tell the son who cannot ask about the Exodus story. I think that there is a lesson that the Rabbis are trying to teach us. Yes, you can sit in the four walls of a classroom and read everything that has ever been written on a topic. Yes, you can sit down with scholars and discuss for hours your thoughts with each other and learn from one another. But if you really want to learn, if you really want to see what is happening in the world, you must “go out and learn.” You must get up and go out and experience life yourself, see it with your eyes, feel it so that it becomes instilled deep within your bones.</p>\n",
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"covertext": "When we read the Haggadah we have to ask ourselves, “Why did the Rabbi choose to use the verses in Deuteronomy 26:5-8 as...",
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"body": "<p>When we read the Haggadah we have to ask ourselves, “Why did the Rabbi choose to use the verses in Deuteronomy 26:5-8 as the central proof text to tell the Exodus story rather than the first-hand recounting of the story as it unfolds in the Book of Exodus?” Furthermore, if we look at the source in Deuteronomy, these are the verses that the Jewish farmer would declare to the Priest in the Temple when he brought his first fruits as offerings rather than a direct retelling of the Exodus story itself.</p>\n\n<p>The first explanation for this that I remember hearing as a child is that on the Seder night we are supposed to feel as if we ourselves are leaving Egypt. It is not just something that happened to others in ancient times, but a personal exodus as well. To that end, the Rabbis chose the text from Deuteronomy since it is written in the first person. “ <em>MY</em> father was a wondering Aramean.” Had they simply used the verses from the Book of Exodus it would be a story about one specific generation that left the slavery of Egypt, not a personal experience that every Jew must feel throughout the generations.</p>\n\n<p>This year, I heard an additional explanation that really resonated with me. If we think about who Moses is speaking in Deuteronomy, we will realize that Moses is speaking to the generation of the desert. The generation that left Egypt has already passed away during the 40 years of wondering, and Moses is now speaking to the Jewish people who were actually born in the desert. They didn’t personally go through the Exodus, but they heard from their parents and grandparents what that experience was like. Moses is saying to this next generation – You are the ones who need to keep this story alive. Ours is not just a history book with facts and numbers that get recorded. Our Egypt story is about how it is remembered and then retold again. If we in the 21st century are to feel that we too have just left Egypt during our Seder, then what better way to tell the story than through the way that future generations told the story and made it their own. Jewish history is a living history that we hold on to, consciously remember and keep in our active thoughts and speech.</p>\n\n<p>As I am writing this piece, just after Yom Hashoah, this takes on additional meaning for me. With each year that passes, we have fewer and fewer Holocaust survivors alive to tell their stories. We cannot let the story of our people’s sufferings turn into a history book of facts and figures. We are that generation of the desert, the generation that did not go through the Holocaust but heard the stories from our parents and grandparents. It is incumbent on us to take the torch and keep the stories alive. Like the Jewish farmer who declared these verses from Deuteronomy in the first person as if he himself left Egypt, we too must take on the stories of the Holocaust and know that they are our stories so that they will never be forgotten.</p>\n",
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"covertext": "In this section of the Haggadah, the Rabbis have taken the verses Deuteronomy 26:5-11 and through interpolation have del...",
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"body": "<p>In this section of the Haggadah, the Rabbis have taken the verses Deuteronomy 26:5-11 and through interpolation have delved further into the meaning of the text itself. Most of the proof-texts that the Rabbis used to better understand these verses in Deuteronomy and expound upon the Exodus story come from the Book of Exodus itself. However, at the end of the last verse, when it comes to the word “ <em>u’vimoftim</em> ” (and with wonders) the Book of Joel is used as its proof text. Let’s quickly look at the last verse from Deuteronomy in its entirety. The verse says “The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and with wonders ( <em>u’vimoftim)</em>. ” The verse in Deuteronomy 26:8 is clearly referring to the miraculous way that God took the Jewish people out of Israel. If you look at the proof-texts that the Rabbis used to further explain what is meant by God taking the Jewish people out with a mighty hand, etc. they draw from the Book of Exodus. And yet, for the last word “ <em>u’vimoftim</em> ” (and with wonders) they turn to the Book of Joel. In the quoted text, Joel is describing the end of the days just before the Messiah will arrive. “Before the great and terrible day of the Lords comes, I will set <strong>wonders</strong> in the sky and on the earth…blood, fire and pillars of smoke.” (Joel 3:3).</p>\n\n<p>At my father’s seder table he always speaks about how the Haggadah and the seder night is a blueprint for what we need to do to bring the next redemption, the next Exodus from Egypt. He always tells the children that for generations we have been reading the Haggadah and trying to understand its every word so that we can try and figure out what we need to do to experience the same redemption that the Jews of Egypt did. The Rabbis quoting from Joel as he speaks about a future redemption seems to be yet another place in the Haggadah where the Rabbis are saying to us – “Pay attention!” This is not just about the story in Egypt. We aren’t just quoting from the Book of Exodus about the specific exodus story that happened then. We are looking toward the future as well. The Haggadah that we use today was compiled after the Second Temple was destroyed and the focus of Pesach was not around the Pascal offering in the Temple, but rather, it was to be used in personal homes as a guide for the night. The Rabbis were making a distinctly important statement in the texts they chose to include. Yes, we may not have the Temple right now, and it may be easy to become despondent thinking that the Exodus happened a long time ago. But do not lose faith. This is as much our own personal story. If we can figure out the “secret sauce” then we too will be able to experience the wonders of God and see redemption in our lifetime. One need to just think about the Redemption with a capital R that Joel is speaking about. Each of us in our lifetime may have our own Egypt moments, our own moments when we seem trapped in our own suffering. It is in those moments when we each have to make a choice: will we lose hope or will we continue to plow forward and do everything in our control to get to the point of redemption. The path may not be easy, it may not be linear, and it may take tremendous time, but we can focus on the verse “The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and with wonders.” As the Rabbis hinted in their choice of words from Joel, we too will be able to come out of our own Egypt moments.</p>\n",
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"covertext": "By Elissa Treuer ( Sung to the tune \"Glory, Glory Halleluyah\" ) My dad at every Seder breaks a matza piece in two And...",
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"body": "<p>By Elissa Treuer<br />\n( <em>Sung to the tune \"Glory, Glory Halleluyah\"</em> )</p>\n\n<p>My dad at every Seder breaks a matza piece in two<br />\nAnd hides the Afikomen half --<br />\nA game for me and you.<br />\nFind it, hold it ransom for the Seder isn't through<br />\n'till the Afikomen's gone.</p>\n\n<p>Don't sit on the Afikomen.<br />\nDon't sit on the Afikomen.<br />\nDon't sit on the Afikomen.<br />\nOr the meal will last all night.</p>\n\n<p>One year daddu hit it 'neath a pillow on a chair<br />\nBut just as I raced over, my Aunt Sophie sat down there.<br />\nShe threw herself upon it - Awful crunching filled the air<br />\nAnd crumbs flew all around.</p>\n\n<p>Don't sit on the Afikomen...</p>\n\n<p>There were matzah crumbs all over - Oh, it was a messy sight.<br />\nWe swept up all the pieces though it took us half the night.<br />\nSo, if you want your seder ending sooner than dawn's light,<br />\nDon't sit on the Afiko-o-men.</p>\n\n<p>Don't sit on the Afikomen...</p>",
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"handle": "song-israelites-general",
"title": "Song - The Israelites in General",
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"covertext": "(Sung to Gilbert & Sullivan's \"I am the Very Model of a Modern Major-General\") We're here to tell the story of the...",
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"body": "<p> <em>(Sung to Gilbert & Sullivan's \"I am the Very Model of a Modern Major-General\")</em> </p>\n\n<p>We're here to tell the story of the Israelites in general<br />\nThey were the sales of Pharoah, who was really quite tyranical<br />\nWe read in the Haggadah of the tale that is historical<br />\nAnd that is what a seder is, in order categorical.</p>\n\n<p>The Jews were slaves in Egypt and their lives were very tragical<br />\nAt least that's how we tell all of our stories that are biblical<br />\nIf we were living way back then, our fate would make the front page news<br />\nWith many sullen facts including killing all the male-born Jews.</p>\n\n<p>With many sullen facts including killing all the male-born Jews (2x)<br />\nWith many sullen facts including killing all the male-born, male-born Jews.</p>\n\n<p>Now Moses went to Egypt with a mission very serious<br />\nTold Pharoah he must free the Jews and not be nefarious<br />\nThey were the slaves of Pharoah, who was really quite tyrannical<br />\nWe're here to tell the story of the Israelites in general.</p>\n\n<p>They were the slaves of Pharoah, who was really quite tyrannical<br />\nWe're here to tell the story of the Israelites in general.</p>\n\n<p>When Pharoah didn't listen, God sent plagues that were just like a pox<br />\nUpon the people and the land and animals as large as ox<br />\nGod hoped that Pharoah would concede and show he was not merciless<br />\nInstead the slaves were beaten more, while Pharoah stood emotionless.</p>\n\n<p>So Moses raised his staff which changed the waters into blood with ease<br />\nThey heard the croacking chorus from the frogs a'croaking in the breeze<br />\nThen lice infested everyone, wild beasts stampeded with a roar<br />\nThe cattle died, they all were killed, until there weren't any more.</p>\n\n<p>The cattle died, they all were killed, until there weren't any more (2x)<br />\nThe cattle died, they all were killed, until there weren't any,any more.</p>\n\n<p>So Moses went back with demands in Babylonic cuneifrom<br />\nGod sent the plaugues of boils in hopes that Pharoah would, at last, reform<br />\nWe were slaves of Pharoah, who was really quite tyrannical<br />\nWe're here to tell the stories of the Israelites in general.</p>\n\n<p>We were slaves of Pharoah, who was really quite tyrannical<br />\nWe're here to tell the stories of the Israelites in general.</p>\n\n<p>Egyptians and their Pharoah waited for the next plague to begin<br />\nThe hail came down in torrents with the sharpness of a javelin<br />\nThe locusts swarmed, the blackened sky you could see from Mount Ararat<br />\nThen darkness overcame the land, folks couldn't see where they were at.</p>\n\n<p>The Jews put lamb's blood on their doors and packed their clothes and finery<br />\nEgyptians' first-born sons were killed; these are the plagues in summmary<br />\nAnd then Pharoah did comply, told Moses that he would agree<br />\nThe Jews could now leave Egypt, he would let them libe and set them free.</p>\n\n<p>The Jews could now leave Egypt, he would let them libe and set them free (2x)<br />\nThe Jews could now leave Egypt, he would let them libe and set them, set them free.</p>\n\n<p>We're here tonight to tell about the ancestorys in slavery<br />\nWe'd not be here today without their courage, strength and bravery<br />\nWe were the slaves of Pharoah, who was really quite tyrannical<br />\nAnd now we've told the story of the Israelites in general.</p>\n\n<p>We were the slaves of Pharoah, who was really quite tyrannical<br />\nAnd now we've told the story of the Israelites in general.</p>\n",
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"body": "<p> <em>(Sung to the tune \"Do you hear the people sing\" from Les Miserables)</em> </p>\n\n<p>Do you hear the doorbell ring,<br />\nAnd it's a little after ten?<br />\nIt can only be Elijah<br />\nCome to take a sip again.<br />\nHe is feeling pretty fine<br />\nBut in his head a screw is loose.<br />\nSo perhaps instead of wine<br />\nWe should only give him juice.</p>\n",
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"covertext": "( Sung to the tune of \"Maria\" ) Elijah! I just saw the prophet Elijah. And suddenly that name Will never sound the sam...",
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"body": "<p>( <em>Sung to the tune of \"Maria\"</em> )</p>\n\n<p>Elijah!<br />\nI just saw the prophet Elijah.<br />\nAnd suddenly that name<br />\nWill never sound the same to me.<br />\nElijah!<br />\nHe came to our seder<br />\nElijah!<br />\nHe had his cup of wine,<br />\nBut could not stay to dine<br />\nThis year --<br />\nElijah!<br />\nFor your message all Jews are waiting;<br />\nThat the time's come for peace<br />\nand not hating--<br />\nElijah--<br />\nNext year we'll be waiting<br />\nElijah!</p>\n\n<p>Written by Rabbi Dan Liben</p>\n",
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"body": "<p>( <em>Sung to the tune \"Just a Spoon Full of Sugar\"</em> )</p>\n\n<p>Just a tad of haroset helps the bitter herbs go down,<br />\nThe bitter herbs go down, the bitter herbs go down.<br />\nJust a tad of haroset helps the bitter herbs go down,<br />\nIn the most disgusting way.</p>\n\n<p>Oh, back in Egypt long ago,<br />\nThe Jews were slaves under Pharaoh<br />\nThey sweat and toiled and labored<br />\nthrough the day.<br />\nSo when we gather Pesach night,<br />\nWe do what we think right.<br />\nMaror, we chew,<br />\nTo feel what they went through.</p>\n\n<p>Just a tad of haroset helps the bitter herbs go down...</p>\n\n<p>SO after years of slavery<br />\nThey saw no chance of being free.<br />\nTheir suffering was the only life they knew.<br />\nBut baby Moses grew up atll<br />\nAnd said he'd save them all.<br />\nHe did, and yet,<br />\nWe swear we won't forget.<br />\nThat...</p>\n\n<p>Just a tad of haroset helps the bitter herbs go down...</p>\n\n<p>While the Maror is being passed,<br />\nWe all refill our water glass,<br />\nPreparing for the taste that turns us red.<br />\nAlthough Maror seems full of minuses,<br />\nIt sure does clear our sinuses.<br />\nBut what's to do?<br />\nIt's hard to a Jew!!!</p>\n\n<p>Just a tad of haroset helps the bitter herbs go down...</p>\n",
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"body": "<p>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. While some debate where the custom originates, many believe it is a way to mimic the whips of slave drivers in Egypt.</p>\n",
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"body": "<p>Already back the in the time of the Mishna, the rabbis were leveraging multimedia, not through technology but through all the various elements that they added to the haggadah and the seder. The seder is meant to be an audio-visual re-enactment of the going out of Egypt. The “props” – be it the seder plate, the cushions for leaning – are all there in order to arouse the curiosity inour kids and get them to ask questions. The whole aim of the seder is to stimulate the kids to ask questions and get involved in the seder.</p>\n\n<p>Here are some fun activities that we came across to help make the seder fun and meaningful for everyone.</p>\n\n<ul>\n\t<li>The Why Game</li>\n\t<li>The Story Bag Game</li>\n\t<li>Pharaoh's Telephone</li>\n\t<li>Radio News</li>\n\t<li>Who or What Am I?</li>\n\t<li>Give Us a Clue</li>\n\t<li>The Four Sons</li>\n</ul>\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"covertext": "You will need a basket full of questions and answers about Passover on individual index cards or paper. Get your kids a...",
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"body": "<p>You will need a basket full of questions and answers about Passover on individual index cards or paper. Get your kids ahead of time to prepare as many questions and answers as they can from the Haggadah and write the questions and answers down. Here are some suggestions to get you started.</p>\n\n<ul>\n\t<li>Why do we eat Matzah on Passover? To remind us of the dough that didn’t have time to rise as our forefathers were rushed out of Egypt.</li>\n\t<li>Name the Four Sons? The wise, the wicked, the simple, and the one who doesn’t know how to ask.</li>\n\t<li>How many cups of wine do we drink at the Seder? Four.</li>\n\t<li>What things connected with Seder night are associated with the number four? Four sons, four cups of wine, four questions.</li>\n\t<li>Why four cups of wine? To celebrate our freedom.</li>\n\t<li>What is the second plague? Frogs.</li>\n\t<li>Why do we dip in the Charoset? The Charoset represents the cement that the Jews used to cement the bricks together in their slavery. Today we dip as a sign of freedom.</li>\n\t<li>What does the shank bone remind us of? The Passover lamb which our forefathers sacrificed to God when they came out of Egypt.</li>\n\t<li>Can you say all ten plagues in order? Blood, frogs, vermin, wild beasts, pestilence, boils, hail, locusts, darkness, plague of the firstborn.</li>\n\t<li>Can you say the ten plagues backwards? Plague of the firstborn, darkness, locusts, hail, boils, pestilence, wild beasts, vermin, frogs, blood.</li>\n\t<li>Who am I? I am the last thing you eat before you bensch, say the blessing after the meal. There are often lots of fights over who hides me and who finds me. Who am I? The Afikoman.</li>\n\t<li>Who am I? I am one of the key figures in the story of the going out of Egypt. I lost my whole army and half my country in my stubbornness. Who am I? Pharoah.</li>\n\t<li>Who am I? I am one of the plagues. I made the Egyptians itch like crazy all over. Who am I? Lice.</li>\n\t<li>Who am I? My name does not appear once in the Haggadah, but I went several times to Pharoah with my brother to try and persuade him to let the Jewish people go. Who am I? Moses.</li>\n\t<li>Who do we fill a cup for on the Seder table and hope he comes and joins our Seder? Elijah.</li>\n</ul>\n\n<p>After the Mah Nishtana, you ask one of the kids to blindfold one of the guests or another family member. Then the blindfolded one has to pick a card out of a box or hat.</p>\n\n<p>Someone is chosen to read the question. If the blindfolded one answers correctly he or she gets a point/sweet/nut/small prize.</p>\n\n<p>The game can be played at different intervals during the evening.</p>\n\n\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"body": "<p>This humorous game reveals how creative and clever participants are in connecting random items found around the house to the Passover story. The game can be played at different intervals throughout the Seder, in between reading the text. It requires very little preparation.</p>\n\n<p>Get your kids to collect a bag full of small items from around a house – almost anything will do. For example: duplo man, plastic animals, a plastic crown, a toy car, an envelope, a cup, a jar of red colored water, pajama trousers, a kiddush cup, lice shampoo, any stuffed animals, etc.</p>\n\n<p>Pass the bag filled with the items around the table and get people to pick out an object without looking. Now each person has to connect the item in his hand to the story.</p>\n\n<p>Here’s an example of what someone might say who selected duplo man from the bag: “You are probably very curious who I am? Well, many years ago, our people were enslaved in Egypt by a very powerful King called Pharaoh. One day God appeared to me at the burning bush and told me to remove my shoes. That’s why I don’t have any shoes on. God then told me that I was going to lead the Jews out of Egypt.\"</p>\n\n<p>This game gets young and old involved and is a lot of fun.</p>\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"body": "<p>You could use a simple plastic toy telephone that doesn’t make noise, or any object that you can pretend is a phone, and lots of blocks on the floor next to the Seder table.</p>\n\n<p>At any time during the Seder, you make a pretend ringing noise. There is a hushed silence and you pick up the phone. It is Pharaoh on the other end.</p>\n\n<p>According to your improvised one-sided conversation, it becomes clear that all children under 8 have to get down from the table and start building a pyramid.</p>\n\n<p>You can get one or two of the older children to be the task masters and shout out orders to work faster, etc. Children love doing this.</p>\n\n<p>If you have several children at the Seder, you can do a competition who can build the tallest tower/pyramid.</p>\n\n\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"body": "<p>In advance of Seder night write out on separate pieces of paper the names of characters or objects associated with Seder night. For example: Pharoah, Elijah the Prophet, The Wise Son, Maror, Charoset, Matzah, Chametz, Frog, Wild Beast, etc.</p>\n\n<p>During the Seder choose a volunteer. Tie a scarf around his forehead and stick a name on the scarf so that everyone can see it but him. Now he has to ask questions about himself, to which everyone answers Yes/No until he figures out who he is.</p>\n\n<p>If he guesses in five or less questions, he gets a prize.</p>\n\n\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"body": "<p>This game is for a more advanced or slightly older age group. It works like charades.</p>\n\n<p>Prepare different verses from the Haggadah ahead of time, and write them on paper.</p>\n\n<p>Each participant randomly chose a card. He then has to mime the sentence and the rest of the guests and family have to guess the passage.</p>\n\n<p>The participant is not allowed to talk, but he may indicate how many words are in the passage with his fingers. He can show that a word rhymes with another word by touching his ear.</p>\n\n<p>This game can be adapted for younger kids to act out the Ten Plagues or simpler words connected to the Passover story.</p>\n\n\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"body": "<p>To get children excited in advance of the Seder, have them prepare the four sons.</p>\n\n<p>These can be placed on the Seder table and held up when that section of the Haggadah is read. They can also be used to stimulate a discussion as to what the Haggadah means by wicked, simple etc. (To get the conversation going, you might ask: Is it a bad thing to be simple? Why doesn’t the fourth son know what to ask?)</p>\n\n\n\n<p>Originally contributed by Rebecca Rubenstein</p>\n",
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"covertext": "During the Yahatz portion of the Seder, we break the middle matzah in half and put away one half to eat later as the afi...",
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"body": "<p>During the Yahatz portion of the Seder, we break the middle matzah in half and put away one half to eat later as the afikoman. In doing so, we are reminded that a journey to freedom also involves a break with the past. Like Moses before him, Jefferson understood that the founding of our nation was both the fulfillment of an ideal and a painful separation from Britain. Breaks are not always clean, though they may be necessary. Breaking takes courage. For all Jefferson’s idealism, we must confront the fact that he himself was a slave owner. Despite articulating a vision of the “consent of the governed,” he harbored a blind spot to that very vision. We continue to wrestle with significant inner contradiction of our founding fathers.</p>\n\n<p> <em><strong>Thomas Jefferson, Declaration of Independence July 4, 1776</strong></em> </p>\n\n<p>\"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. — Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States.\"</p>\n\n<p><u><strong>Questions for Discussion </strong></u></p>\n\n<p>Which is harder for a leader to do: provide a vision for the future or declare a break with the past?</p>\n\n<p>How do you reconcile the inherent contradiction upon which our country was founded: that America is to be a nation of free people, yet many of its founders owned slaves?</p>\n",
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"body": "<p>Rabbi Ronit Tsadok of IKAR in Los Angeles discusses what she calls the \" <em>Dayenu </em> Dilemma.\" What would have really been enough, she asks? Would it truly have been enough to have left Egypt but not crossed the red sea? To have gotten to Mt. Sinai but not received the Torah? Are we to understand the <em>Dayenu </em> song literally?</p>\n\n<p>Rabbi Tsadok offers that <em>Dayenu </em> is not an attempt to say that had we stopped at any of the points mentioned, we would have been satisfied. In fact, she notes, the Israelites complained mightily throughout the Exodus and journey to Freedom; even they were not satisfied.</p>\n\n<p>Instead, perhaps we can understand each milestone in the <em>Dayenu </em> as an opportunity to pause and offer gratitude -- to sing Hallel.</p>\n\n<p>\"Instead of a miracle,\" Rabbi Tsadok says \"it is enough of a blessing and gift to stop and offer a blessing -- even if, and even though we haven't quite made it where we want to be. How often are we in process and in progress in life? Every single one of us, all the time, is on some journey...personally, politically, as a nation, we are in process...we have goals and we have aspirations and...it is really difficult, sometimes, to be where we are. Instead of only looking forward to where we are not yet, to also pause and recognize how far we've already come. This is a message that the counting of the <em>omer </em> wants to impart....We count, for 49 days, from the second day of Passover until Shavuot, the receiving of the Torah...You would think the logical way to count would be to count down [49 days until we receive the Torah, 48 days, 47 days, etc.] but the <em>omer</em>, strangely, we count upwards...The other strange thing is that we count the <em>omer </em> not when the Exodus starts, but before we've left Egypt... <em>Dayenu </em> is not about 'I am satisfied about how far I've come and I don't need to go any further.' But rather, 'I know I have a ways to go, but look how far I've come.'...Every single step we take from confinement and from constriction and from narrowness and from our <em>Mitzrayim </em> is an accomplishment, and it is something that we can and we must pause and offer thanks and gratitude.\"</p>\n\n<p>In this section, we offer the traditional <em>Dayenu </em> song lyrics, as well as a few other traditions and interpretations to consider.</p>\n",
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"body": "<p>If you're a kid, or a kid at heart, one of the most fun traditions associated with Passover is hiding--and finding--the afikomen. It is also a great opportunity to teach and engage children, and like many seder traditions, it is laden with spiritual and practical meanings.</p>\n\n<p><strong>WHAT IS THE AFIKOMEN?</strong></p>\n\n<p>At the seder table, three matzahs are placed in a stack. Near the beginning of the seder, the middle matzah is broken in two pieces, and the larger piece of this matzah is called the <em>afikomen.</em> </p>\n\n<p><strong>WRAPPING THE AFIKOMEN</strong></p>\n\n<p>Why do we wrap the afikomen? One explanation is we wrap the <em>afikomen</em> to re-enact the way that the Sons of Israel carried the dough out of Egypt.</p>\n\n<p>In fact, some have a tradition of throwing the afikomen over their shoulder to symbolize schlepping it out of Egypt. Watch out for crumbs!</p>\n\n<p><strong>HIDING THE AFIKOMEN</strong></p>\n\n<p>So why hide the afikomen? A spiritual answer is that hiding the afikomen symbolizes that the Exodus was only the beginning of the process of redemption, part of it is still hidden.</p>\n\n<p>A more practical answer is that many of the customs are geared towards keeping the children awake for the re-telling of the story of our Exodus, which is the primary Mitzvah (commandment) of the evening. Consequently, the custom has developed that after being “hidden” the children leave the table and attempt to find it, energizing them.</p>\n\n<p>For adults that tend to fall asleep at the table, some families have the kids hide the afikomen and an adult attempt to find it.</p>\n\n<p><strong>ITS ABOUT GETTING THE KIDS EXCITED</strong></p>\n\n<p>Anticipation about finding the afikomen is a great way to engage children in the days leading up to Passover.</p>\n\n<p>Here are a few fun pre-Pesach project links:</p>\n\n<p><a href=\"http://www.kveller.com/traditions/Holidays/Afikomen-bag-craft.shtml\">Afikomen Bag Craft</a> via kveller.com</p>\n\n<p><a href=\"https://biblebeltbalabusta.com/2015/03/12/afikomen-bag-quick-diy/\">Afikomen Bag in 30 Minutes</a> via Bible Belt Balabusta</p>\n\n<p><a href=\"http://toriavey.com/home-garden/2012/04/family-fun-afikoman-bag/\">Afikoman Bag for Passover</a> via Tori Avey</p>\n\n<p>Here are some book links:</p>\n\n<p><a href=\"http://pjlibrary.org/books/hoppy-passover-glaser/81\"> <em>Hoppy Passover</em> </a> by Linda Glaser</p>\n\n<p> <em><a href=\"http://www.pjlibrary.org/books/companys-coming-holub/15\">Company's Coming</a> </em> by Joan Holub</p>\n\n<p><a href=\"http://pjlibrary.org/books/kippi-and-the-missing-matzah-gikow/26\"> <em>Kippi and the Missing Matzah</em> </a> by Louise Gikow.</p>\n\n<p>And here is a link from great games and projects for seder night to keep the kids engaged:</p>\n\n<p><a href=\"https://jgateways.org/Resources/Passover\">https://jgateways.org/Resources/Passover</a></p>\n\n<p>On seder night, to break the ice and get the kids geared up, our family has a tradition right before the haggadah reading to dress up in costumes and re-enact the Exodus story. Everybody gets a role in the play. Red headbands are for the Egyptians, blue headbands are for Jews. We put our family dog in a laundry basket to symbolize baby Moses being sent down the river. Here is a link to the script we use.</p>\n\n<p><a href=\"/C:/Users/Yvette%20Edidin/AppData/Local/Microsoft/Windows/INetCache/IE/ZUW4I1M4/Passover_Story.pdf\">file:///C:/Users/Yvette%20Edidin/AppData/Local/Microsoft/Windows/INetCache/IE/ZUW4I1M4/Passover_Story.pdf</a></p>\n\n<p>Attached is a picture of us in costume.</p>\n",
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"body": "<p>The four cups of wine that we drink throughout the Seder represent the four steps of redemption that God tells Moses to tell the Israelites as His promise to them.</p>\n\n<p>There is actually a fifth step to redemption - \"And I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob. I will give it to you as a possession. I am the Lord.’” (Exodus 6:8). It is often thought that the cup of Elijah represents this fifth step to the ultimate redemption. At our seder, we have the tradition of passing the cup of Elijah around and having everyone pour of bit of wine from their own cup into Elijah's cup. As we pass the cup around, my father reminds everyone that each one of us must play a role in making the redemption come to life. </p>\n\n<p>As you drink each cup of wine, think about what these various steps of redemption mean to you. What was it like to be slave in Egypt dreaming of freedom? What does it mean for the world today and the freedom that we all seek in our lives and in the lives of those suffering around the world?</p>\n",
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"covertext": "One year my mother-in-law had a make your own haroset bar. Before the seder as everyone was coming in, she has a table...",
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"body": "<p>One year my mother-in-law had a make your own haroset bar. Before the seder as everyone was coming in, she has a table filled with all the various ingredients that people put in their haroset. Everything was pre-chopping and in bowls across the buffet table. You went around and took a bit of all the items you personally wanted in your haroset, and voila, your own personal haroset for the seder.</p>\n\n<p>Here are just a few suggestions of the different types of ingredients you could include: variety of apples, variety of nuts, various dried fruits such as dates, apricots, cranberries, cinnamon, grape juice, etc.</p>\n",
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"covertext": "Korech -- כּוֹרֵךְ זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹ...",
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"body": "<p>Korech -- כּוֹרֵךְ</p>\n\n<p>זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.</p>\n\n<p> <em>Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”</em> </p>\n\n<p>Eating matzah, maror and haroset this way reminds us of how, in the days of the Temple, Hillel would do so, making a sandwich of the Pashal lamb, matzah and maror, in order to observe the law “You shall eat it (the Pesach sacrifice) on matzah and maror.”</p>\n",
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"body": "<p><strong><u>The Two-Minute Haggadah</u></strong></p>\n\n<p><strong><u>Opening prayers</u></strong>:</p>\n\n<p>Thanks, God, for creating wine. (Drink wine.) Thanks for creating produce. (Eat parsley.)</p>\n\n<p><strong><u>Overview</u></strong>: Once we were slaves in Egypt. Now we're free. That's why we're doing this.</p>\n\n<p><strong><u>Four questions</u></strong>:<br />\n1. What's up with the matzoh?<br />\n2. What's the deal with horseradish?<br />\n3. What's with the dipping of the herbs?<br />\n4. What's this whole slouching at the table business?</p>\n\n<p><strong> <em>Answers:</em> </strong><br />\n1. When we left Egypt, we were in a hurry. There was no time for making bread.<br />\n2. Life was bitter, like horseradish - It's called symbolism.<br />\n3. Free people get to slouch.</p>\n\n<p><strong><u>A funny story</u></strong>: Once, these 5 rabbis talked all night, then it was morning. (Heat soup now)</p>\n\n<p><strong><u>The four kinds of children</u></strong> and how to deal with them:<br />\nWise child-explain Passover.<br />\nSimple child-explain Passover slowly.<br />\nSilent child-explain Passover loudly.<br />\nWicked child-browbeat in front of the relatives.</p>\n\n<p><strong><u>Speaking of children</u></strong>: We hid some matzoh. Whoever finds it gets five bucks. The story of Passover: It's a long time ago. We're slaves in Egypt. Pharaoh is a nightmare. We cry out for help. God brings plagues upon the Egyptians. We escape, bake some matzoh. God parts the Red Sea. We make it through; the Egyptians aren't so lucky. We wander 40 years in the desert, eat manna, get the Torah, wind up in Israel, get a new temple, enjoy several years without being persecuted again. (Let brisket cool now.)</p>\n\n<p><strong><u>The 10 Plagues</u></strong>: Blood, Frogs, Lice-you name it.</p>\n\n<p><strong><u>The singing of \"Dayenu\":</u></strong><br />\nIf God had gotten us out of Egypt and not punished our enemies, it would've been enough. If he'd punished our enemies and not parted the Red Sea, it would've been enough. If he'd parted the Red Sea-(Remove gefilte fish from refrigerator now.)</p>\n\n<p><strong><u>Eat matzoh</u></strong>. Drink more wine. Slouch.</p>\n\n<p>Thanks again, God, for everything. <strong><u> SERVE MEAL</u></strong>.</p>\n",
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"body": "<p>Some personal stories from our Seder to yours...</p>\n\n<p>Both Jeremy and I grew up on the east coast in the same Synagogue, New City Jewish Center. Sam's father was the Chazen and Jeremy's family helped build the shul. It was home for both of us. Our parents were friends for many years and decided to have Seder together long before we were ever dating. We had some incredible traditions at our Sedar table including drinking all 4 cups of wine and then singing \"Go Down Moses\". When Jeremy and I finally did start dating and get married, Passover remained a meaningful holiday to us. We even named our first born child \"Yizchak Pesach\" meaning he laughs at Pesach as that's how we remembered our Sedarim - with lots of laughter.</p>\n\n<p>Our baby girl Aria Meital (named for Tal, dew we pray for during Passover), was born this past Pesach (2017) and we commemorated her coming home with 4 large Matzah Pizzas that spelled her name!</p>\n\n<p>Another important part of our Seder meals was the freshly grated Horseradish. Ours was not your typical Chrain (yiddush for horseradish) ours was special. Bubby and Grampsy would drive down to the lower east side every year to \"The Pickle Boys\" because that is where they freshly grate the bitter root. We've moved to California and our Seders have moved with us but our meals are not complete without \"the good stuff\" as we call our special chrain. Bubby and Grampsy fly to NY every year before Pesach, they drive down to the lower east side, buy jars of the freshly grated horseradish and carry it back to Los Angeles in their suitcases. Throughout the holiday we spoon the \"good stuff\" into a freshly made red horseradish to ensure its strong, stinging bite! As each of us open the lid and take a whiff, our eyes water, our sinuses clear and Bubby and Grampsy smile!</p>\n",
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"covertext": "\"Using a bitter herb as part of the Passover table Seder ritual helps embody some aspect of the physical experiences and...",
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"body": "<p>\"Using a bitter herb as part of the Passover table Seder ritual helps embody some aspect of the physical experiences and triggers our memories. Of course, no one would compare eating spicy or hot food with slavery, yet it helps create the conversation and the experience of discussing hard or difficult life situations. The ritual helps us engage in the deeper conversation of mindful living in community.\" Rabbi Becker-Klein, </p>\n\n\n\n<p>What to use for bitter herbs can be confusing:</p>\n\n<p>Some Seder plates have a place for both <em>maror</em> (bitter herbs) and <em>chazeret</em> (a word that probably means “greens”). Some only have a space for <em>maror</em> . The Mishnah is no help. It omits the word <em>maror</em> and says <em>chazeret</em> twice (m. Pesahim 10:3).</p>\n\n<p>It is actually possible to use lettuce for all three ( <em>karpas, maror, and chazeret</em> ).</p>\n\n<p>Maybe it will help to separate out all four of the rituals and the possible vegetables:</p>\n\n<p>(1) <em>Karpas</em> is dipped in salt water. Could be parsley or lettuce (or other greens).</p>\n\n<p>(2) <em>Maror</em> is dipped in <em>charoset</em> (the apple mixture). Could be slices of horseradish or lettuce or other greens. Can’t exactly do this with prepared horseradish unless you use a piece of matzah to hold the horseradish (that is what I have done in the past, but see below).</p>\n\n<p>(3) The <em>chazeret</em> just kind sits there (if your Seder plate has a place for it). I usually say something about it (“the root of life is bitter . . . without redemption”). You could use a horseradish root, a piece of lettuce, or an onion (I use an onion or a green onion).</p>\n\n<p>(4) The Hillel sandwich ( <em>korech</em> ) is matzah with some <em>maror</em> and <em>charoset</em> (it used to have lamb on it). If you use slices of horseradish root for the <em>maror</em> , this part is weird. How do you put “half an egg’s volume” of sliced root on a matzah and eat it? You’d have to be a termite! David Arnow says there is a debate about whether you should use prepared horseradish or slices of the root. The Hillel sandwich only makes sense, it seems to me, with prepared horseradish.</p>\n\n\n",
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"covertext": "(Chad Gadya) חַד גַדְיָא חַד גַּדְיָאחַד גַּדְיָא דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי חַד גַּדְיָא, חַד גַּדְיָא וְאָתָא ש...",
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"body": "<p><u><strong>(Chad Gadya) חַד גַדְיָא</strong></u></p>\n\n<p>חַד גַּדְיָאחַד גַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא כַלְבָּא ,וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא</p>\n\n<p>דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא נוּרָא, וְשָׂרַף לְחוּטְרָא</p>\n\n<p>דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא מַיָּא, וְכָבָה לְנוּרָא</p>\n\n<p>דְּשָׂרַף לְחוּטְרָא ,דְּהִכָּה לְכַלְבָּא</p>\n\n<p>דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא תוֹרָא, וְשָׁתָה לְמַיָּא</p>\n\n<p>דְּכָבָה לְנוּרָא ,דְּשָׂרַף לְחוּטְרָא</p>\n\n<p>דהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא הַשּׁוֹחֵט, וְשָׁחַט לְתוֹרָא</p>\n\n<p>דְּשָׁתָה לְמַיָּא ,דְּכָבָה לְנוּרָא</p>\n\n<p>דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא</p>\n\n<p>דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט</p>\n\n<p>דְּשָׁחַט לְתוֹרָא,דְּשָׁתָה לְמַיָּא</p>\n\n<p>דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא</p>\n\n<p>דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא</p>\n\n<p>וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא</p>\n\n<p>וְשָׁחַט לְמַלְאַךְ הַמָּוֶת ,דְּשָׁחַט לְשׁוֹחֵט</p>\n\n<p>דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא</p>\n\n<p>דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא</p>\n\n<p>דְּהִכָּה לְכַלְבָּא ,דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא</p>\n\n<p>דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי</p>\n\n<p>חַד גַּדְיָא, חַד גַּדְיָא,</p>\n\n<p><u><strong>Transliteration</strong></u></p>\n\n<p>Chad gadya, chad gadya.</p>\n\n<p>D’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata shunra v’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata chalba v’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata chutra v’hika l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata nura v’saraf l’chutra,</p>\n\n<p>d’hikah l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata maya v’chava l’nura,</p>\n\n<p>d’saraf l’chutra,</p>\n\n<p>d’hikah l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata tora v’shatah l’maya,</p>\n\n<p>d’chava l’nura,</p>\n\n<p>d’saraf l’chutra,</p>\n\n<p>d’hikah l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata hashocheit v’shachat l’tora,</p>\n\n<p>d’shata l’maya,</p>\n\n<p>d’chava l’nura,</p>\n\n<p>d’saraf l’chutra,</p>\n\n<p>d’hikah l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata malach hamavet v’shachat l’shocheit,</p>\n\n<p>d’shachat l’tora,</p>\n\n<p>d’shata l’maya,</p>\n\n<p>d’chava l’nura,</p>\n\n<p>d’saraf l’chutra,</p>\n\n<p>d’hikah l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p>V’ata Hakodesh Baruch Hu v’shachat l’malach hamavet,</p>\n\n<p>d’shachat l’shocheit,</p>\n\n<p>d’shachat l’tora,</p>\n\n<p>d’shata l’maya,</p>\n\n<p>d’chava l’nura,</p>\n\n<p>d’saraf l’chutra,</p>\n\n<p>d’hikah l’chalba,</p>\n\n<p>d’nashach l’shunrah,</p>\n\n<p>d’achlah l’gadya,</p>\n\n<p>d’zabin aba bitrei zuzei,</p>\n\n<p>chad gadya, chad gadya.</p>\n\n<p><u><strong>English</strong></u></p>\n\n<p>One little goat</p>\n\n<p>One little goat, one little goat</p>\n\n<p>Which my father bought for two zuzim*</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The cat came, and ate the goat</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The dog came, and bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The mother with stick came, and beat the dog</p>\n\n<p>that bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The fire came, and burned the stick</p>\n\n<p>that beat the dog, that bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim.</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The water came, and extinguished the fire,</p>\n\n<p>that burned the stick, that beat the dog</p>\n\n<p>that bit the cat, that ate the goat</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The ox came, and drank the water,</p>\n\n<p>that extinguished the fire, that burned the stick,</p>\n\n<p>that beat the dog, that bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim.</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The slaughterer (Shohet) came, and killed the ox,</p>\n\n<p>that drank the water, that extinguished the fire</p>\n\n<p>that burned the stick, that beat the dog,</p>\n\n<p>that bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n\n<p>The angel of death came, and slew the slaughterer,</p>\n\n<p>who killed the ox, that drank the water</p>\n\n<p>that extinguished the fire, that burned the stick</p>\n\n<p>that beat the dog, that bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n\n<p>Then came the Holy One, Blessed be He</p>\n\n<p>and smote the angel of death, who slew the slaughterer</p>\n\n<p>who killed the ox, that drank the water</p>\n\n<p>that extinguished the fire, that burned the stick</p>\n\n<p>that beat the dog, that bit the cat, that ate the goat,</p>\n\n<p>Which my father bought for two zuzim</p>\n\n<p>One little goat, one little goat</p>\n",
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"covertext": "?אֶחָד מִי יוֹדֵעַ .אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ .שְׁנַיִם מִי יוֹדֵעַ? שְׁנַי...",
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Echad ani yodea. Echad Eloheinu, Eloheinu, Eloheinu, Eloheinu, Shebashamayim uva'aretz<br />\nShnayim mi yodea? Shnayim ani yodea. Shnei luchot habrit,<br />\nShlosha mi yodea? Shlosha ani yodea. Shlosha avot,<br />\n <em>Arbah mi yodea</em> <em>?</em> Arbah ani yodea. Arbah imahot,<br />\nChamisha mi yodea? Chamisha ani yodea. Chamisha chumshei Torah,<br />\nShisha mi yodea? Shisha ani yodea. Shisha sidrei mishnah,<br />\nShivah mi yodea? Shivah ani yodea Shivah y'mei shabta<br />\nShmonah mi yodea? Shmonah ani yodea Shmonah y'mei milah<br />\nTishah mi yodea? Tishah ani yodea Tishah yarchei leidah<br />\nAsarah mi yodea? Asarah ani yodea Asarah dibrayah<br />\nAchad asar mi yodea? Achad asar ani yodea Achad asar kochvayah<br />\nShneim asar mi yodea? Shneim asar ani yodea Shneim asar shivtayah,<br />\nShlosha asar mi yodea? Shloshah asar ani yodea Shlosha asar midayah,</p>\n\n<p><strong><u>English</u></strong></p>\n\n<p><strong>Who knows one? </strong>I know one. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows two? </strong>I know two. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows three? </strong>I know three. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows four? </strong>I know four. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows five? </strong>I know five. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows six? </strong>I know six. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows seven? </strong>I know seven. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth</p>\n\n<p><strong>Who knows eight? </strong>I know eight. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows nine? </strong>I know nine. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows ten? </strong>I know ten. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows eleven? </strong>I know eleven. Eleven are the stars [in Joseph's Dream]. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows twelve? </strong>I know twelve. Twelve are the tribes. Eleven are the stars [in Joseph's Dream]. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>\n\n<p><strong>Who knows thirteen? </strong>I know thirteen. Thirteen are the attributes of God. Twelve are the tribes. Eleven are the stars. Ten are the Words from Sinai. Nine are the months of childbirth. Eight are the days for circumcision. Seven are the days of the week. Six are the orders of the Mishnah. Five are the books of the Torah. Four are the matriarchs. Three are the patriarchs. Two are the tablets of the covenant. One is our God in Heaven and Earth.</p>",
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"body": "<p>“Cousin” Frances. Ever since I can remember, that’s how she was lovingly addressed by our entire family, even though (in my case) we were 71 years apart. In reality, Frances was married to my grandfather’s cousin Ben, and so by extension, she became our cousin as well (family tree rules aside). My parents moved to LA from NY in the late 60s, leaving their parents, siblings and extended family back on the east coast, with no friends or relatives in California. Other than Ben and Frances Lepkowsky. Ben and Frances emigrated to the US from Poland in 1928, and ran a cleaning store as well several rooming houses in MacArthur Park (near Langer’s Deli). As soon as my parents arrived in Los Angeles and I (and later my brother Jeff) was born, we were taken in by Frances and Ben. While Ben was our actual relative and a wonderful man, Frances clearly wore the pants in the relationship (literally- I don’t think I ever saw her in a dress). And she probably made those pants, as she made all of her own clothes. And crotcheted more ponchos and hats for me than I can remember. And was my first babysitter. And spoke five languages (Polish, Russian, Hebrew, Yiddish and English). And ran the family businesses with Ben. And managed to take the bus or walk everywhere she needed in LA (having never learned to drive). She was an absolute dynamo.</p>\n\n<p>As one would imagine based on the above, Frances’ Passover seders were a sight to behold and a special experience. Once a year, I got to see all of my other “cousins” (Ben and Frances’ children and grandchildren), all while enjoying Frances’ amazing food (she made everything of course) while Ben (in his strong Polish accent) conducted the seder. Oh how I looked forward to Passover every spring. And just as Ben and Frances had adopted us, so as they did with numerous tenants in their boarding rooms, many of whom joined us for our seder over the years. Their small apartment was busting at the seams, but that just added to the energy.</p>\n\n<p>Frances outlived Ben (not surprisingly) for many years, and finally passed away at the age of 104. While I’ve attended many other seders since then, no one's could ever come close to theirs. I will always miss “cousins” Frances and Ben and their warm, loving spirit, which always made you feel welcome and embraced as soon as you walked into their home. And isn't that what celebrating Passover is all about- making sure that everyone has a home, a place (minus the 40 years in the desert to get there).</p>\n",
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"body": "<p>During our first week of Wexner in Snowmass, CO we were learning with Rabbi Matt Berkowitz. In the session on the Exodus story, Rabbi Berkowitz said that it is interesting that in the Torah, Moses is a central figure of the story. Moses is the emissary and key character in each of God’s miracles. In the Haggadah, however, except for one tangential sentence in Magid, Moses’ name does not appear at all. The focus of the Traditional Haggadah that we use today focuses on the centrality of God in bringing the redemption of the Israelites from slavery. </p>\n\n<p>The Traditional Haggadah goes even so far to say:</p>\n\n<p> <em>V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.</em> </p>\n\n<p>This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.</p>\n\n<p>And later in the Haggadah it says:</p>\n\n<p> <em>Vayotzieinu Adonai mimitzrayim – lo al ydei malach, v’lo al y’dei saraf, v’lo al y’dei shaliach, ela hakadosh baruch hu bichvodo uv’atzmo, shene’emar: v’avarti v’eretz mitzrayim balaylah hazeh, v’hikeiti kol b’chor b’eretz mitzrayim meiadam v’ad b’heimah, uv’chol elohei mitzrayim e’eseh shifatim. Ani Adonai.</em> </p>\n\n<p>The Lord brought us out of Egypt – not by an angel, not by a seraph, not by a messenger, but by the holy one, blessed be He, Himself, as it is written: “I will pass through the land of Egypt on that night; I will smite all the firstborn in the land of Egypt from man unto beast; on all the gods of Egypt I will execute judgments; I am the Lord.”</p>\n\n<p>And then Rabbi Berkowitz said something that I had never heard before. He said that during the time First Aliyah (1882-1903), when early Zionist Pioneers immigrated to what is now Israel, those Pioneers wrote their own Haggadah that made Moses the central figure of the story. They were making a statement that we do not need to wait around for God to come and bring the redemption, but that we can be like Moses and become God’s emissary here on earth and made the redemption come through our own actions in pursuing His will. I was really taken with what Rabbi Berkowitz was saying and wished that one day I could see one of these Haggadot. </p>\n\n<p>It was just a few months later that I was looking through the library of my great grandfather. In amongst his books I found an early publications of Theodor Herlz’s <em>The Jewish State</em> and lo and behold there was one of those early Pioneer Haggadot. I found it fascinating to look through fragile, yellowed pages. </p>\n\n<p>The cover page said right there at the bottom that it was written by the people of the kibbutzim. The images were of the kibbutzim and the pioneers that were building the country. </p>\n\n<p>The Mah Nishtanah was different. Instead of the verse about dipping two times, they have a verse that says: “On all other nights we talk about everyday matters but tonight we talk about the oppression of our people and our redemption.”</p>\n\n<p>Rather than use the verses from the Book of Deuteronomy about “Our Father the Aramean….,” they used the verses from Exodus itself. The story of Moses hitting the Egyptian and the Israelite who was hurting the other Israelite. How Moses was tending to the sheep when he encounters God in the burning bush and becomes God’s emissary back in Egypt. Tells the story of the splitting of the Red Sea and Moses rising and singing a song of praise to God and Miriam gathering the woman in dancing. And finally at the end of the Haggadah where even in the Traditional text we say,</p>\n\n<p> <em>Chasal sidur pesach k'hilchato, k'chol mishpato v'chukato. Ka-asher zachinu l'sadeir oto, kein nizkeh la-asoto. Zach shochein m'onah, komeim k'hal adat mi manah. B'karov naheil nitei chanah, p'duyim l'tzion b'rinah.</em> </p>\n\n<p>The Passover Seder is concluded, according to each traditional detail with all its laws and customs. As we have been privileged to celebrate this Seder, so may we one day celebrate it in Jerusalem. Pure One who dwells in the high places, support your People countless in number. May you soon redeem all your People joyfully in Zion.</p>\n\n<p>And conclude the Seder with singing, “ <em>L'shana Haba'ah b'Y’rushalayim” -- </em> Next Year in Jerusalem!</p>\n\n<p>The Pioneer’s Haggadah ends just the same way. And at the end is a drawing of what we think of as the early pioneers dancing arm in arm. The authors of the Haggadah truly felt that if they poured over the text of the Haggadah, if they discussed and tried to figure out the “secret sauce” of Moses and the Exodus from Egypt, then they would be able to figure out how to bring about the final redemption that they were working so hard to achieve. That they would be able to see the establishment of the State of Israel in their day.</p>\n\n<p>While I have grown up using the Traditional Haggadah, this same discussion permeates each and every Seder that I remember my grandfather leading and that my father still leads to this very day. At the beginning of each Seder my father says, “What happened to our forefathers is a symbol of what will happen to us. And the goal of the Seder night is to try and figure out what each and every one of us needs to do to bring the ultimate redemption. We know that the process can take a long time, and we may not actually be able to see the redemption in our day. And so we focus on engaging and teaching our children so that if we don’t see the redemption that we have started to plant the seeds that our children can continue to carry on.” And like I mention later in this Haggadah at the cup of Elijah, we have the tradition of having everyone add some of their wine to the cup with the idea that, just like the early pioneers realized that they would need take an active role in bringing about the establishment of the State of Israel, that today we must each take an active role as well. And then we end every Seder by singing Hatikvah and realizing that this is the ultimate goal that we are all working toward.</p>\n\n<p>Whatever text you use at your Seder, ask yourself – what is the goal of the Seder? What am I trying to impart to the next generation? What are we working to achieve in this world?</p>\n\n\n\n<p> <em>Additional pages from the Pioneer Haggadah can be found at the back of the Wexner Haggadah</em> </p>\n",
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"body": "<p>There is a tradition that on the night before Passover, we search the house one last time to ensure that we have no chametz (translated as \"leaven\" in English, refering to any food product made from wheat, barley, rye, oats, spelt, or their derivatives, other than Matzah) still left in our house. This process of searching for chametz is often referred to as <em>bedikat chametz </em> (The search for the chametz).</p>\n\n<p>The search is traditionally conducted with a candle, feather, wooden spoon, and a paper bag for collecting any chametz found. It is customary to place ten pieces of bread throughout the house to be “found” during the search. These should be wrapped in paper or some other flammable wrapping (but not silver foil, as it does not burn to prevent crumbs during the process.</p>\n\n<p>On the evening before Passover, as soon as the sun is down, gather the household together, light the candle, and recite the following blessing:</p>\n\n<p>בָּרוּךְ אַתָּה יהוה אֱלֹהֶינוּ מֶ֫לֶךְ הָעוֹלָם, אֲשֶׁר קִרְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָ֫נוּ עַל בִּעוּר חָמֵץ.</p>\n\n<p> <em>Barukh attah Adonai eloheinu melekh ha-olam, asher kideshanu bemitzvotav vetzivanu al bi’ur chametz. --- </em> Blessed are You, LORD our God, King of the universe, Who sanctifies us with His commandments and commanded us regarding the removal of chametz.</p>\n\n<p>Next, hold the lit candle and search for chametz in every room, as well as any other area of the home that may have chametz, such as the basement, attic, garage, or car. Even once a house is thoroughly cleaned, there is often still a bagel crust or a Cheerio hiding in some overlooked cranny.</p>\n\n<p>When you’re done, take all the chametz that was found in the search, wrap and seal it securely, and place it in a conspicuous spot. This chametz will be joined with all remaining chametz in your home, and burned the next morning. (Food intended to be sold or eaten later should similarly be carefully put aside.)</p>\n\n<p>When you’ve completed the search recite the \"Kol Chamira\" declaration, nullifying all unknown chametz and relinquishing it from your ownership.</p>\n\n<p>כָּל־חֲמִירָא חֲמִירָא וַחֲמִיעָה דְּאִבָּא בִרְשׁוּתִי, דְּלָא חֲמִתֵּהּ וּדְלא בִעַרְתֵּהּ וּדְלָא יְדַעְנָא לֵהּ לִבָּטֵל וְלֶהֱוֵי הֶפְקֵר בְּעַפְרָא דְאַרְעְא.</p>\n\n<p>“ <em>All </em> <em>חָמֵץ</em> <em> and anything leavened that is in my possession, whether I have seen it or not, whether I have observed it or not, whether I have removed it or not, shall be considered nullified and ownerless as the dust of the earth</em>. ”</p>\n\n<p>The next morning, the eve of Passover, you will burn the chametz that was found during the search and you recite the “Kol Chamira” declaration yet again culminating the end of the “chametz-free” process. This burning is often called <em>bi’ur chametz </em> (The removal of the Chametz).</p>\n",
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When do we eat??
Haggadah Section: Shulchan Oreich
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Passover Guide
Hosting your first Passover Seder? Not sure what food to serve? Curious to
know more about the holiday? Explore our Passover 101 Guide for answers
to all of your questions.