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"body": "<p>The four sons.</p>\n\n<p>#1- The smart one.</p>\n\n<p>#2- The wicked one {the bad one}.</p>\n\n<p>#3- The plain regular one.</p>\n\n<p>#4- The one who doesn't know how to ask questions</p>\n\n<p>Happy Pesach!</p>\n\n<p>-Rachel</p>\n",
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"body": "<p>The 10 Plauges. What are they.</p>\n\n<p>What a fun topic to talk about, The Plauges. I find them funny especially in Movies and shows. Here are the plagues. Dam, Tzphardah, Kinim, Arov, Dever, Shin, Barad, arbeh, Choshech, and Macot Bachorot. They all have a weird twist like Barad Fire in hail. They all are different and have a unique object.</p>\n\n<p>Enjoy your meal.</p>\n\n<p>Rachel Rubinstein</p>\n\n<p>2K15</p>\n",
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"body": "<p><strong> <em><u>The Plagues:</u></em> </strong> Why are the plagues so special. They are we rejoice from them because if we didn't have the plagues who knows if we didn't have the plagues we could still be slaves in Egypt with the whips and marks on ur backs. Although we rejoice in our rescue we have to be sad that humans had to suffer. Therefore we take from our 2nd cup {which we will be drinking after Dayenu} and dip our pinky and put the drops on a napkin/plate {what ever you use} 13 times 10 for all the Macot and 3 for <strong>דצ״ך עד״ש באח״ב</strong> Each letter stands for a Maca for Example Daled for Dam Tzadi for Tzphardah and so on and so on. -Rachel Rubinsten</p>\n\n\n",
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"covertext": "Dipping of a vegetable in salt water Some people may ask why we have Karpas at our Seder well there are many answers...",
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"body": "<p style=\"text-align:center;\"><strong>Dipping of a vegetable in salt water</strong></p>\n\n\n\n<p> Some people may ask why we have Karpas at our Seder well there are many answers from the midrash why. Karpas is parsley a vegetable the Jews used to eat in Egypt when they were hungry. We dip healthy green parsley in bitter salt water near the beginning of the Seder. This is because the cold bitter salt water is similar to the heavy tears of the Jews. Dipping a vegetable in the salt water reminds us of the suffering of our ancestors. Also, we eat a vegetable to be similar to the changing season. The green vegetable reminds us of hashem's outstanding creations like plants and trees.</p>\n\n<p> We do many different things during the seder. Some of those traditions we do cause children to become more curious about why we do this. One of those traditions is the act of Karpas. Karpas is the Hebrew word for Parsley is mainly used for dipping in salt water and eating with a bracha. The bitter salt water reminds us of the sad tears of the Jews. According to The <em>Haggadah Beruah </em>parsley was considered a slave food that the slaves could just pick from the ground and eat that also reminds us about the suffering of the Jews. According to <em>A Passover Haggadah</em> you say adamah and then eat the salty parsley. When the children ask questions it usually lead to discussion and learning throughout the Seder.</p>\n",
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"body": "<p style=\"text-align:center;\"><strong>Avadim Hayinu</strong></p>\n\n<p>What do the words of Avadim Hayinu actually mean?</p>\n\n<p>The Malbim Haggadah says that the first two words mean we were slaves. It appears that this is the beginning of what happens in the Pesach story. However, the story of Pesach actually begins with the paragraph מתחילה עובדי עבודה זרה. Which means in the beginning our fathers were idol worshippers. It means that the Pesach story actually begins at the time of Avraham's father.</p>\n\n\n\n<p>The Haggadah Berura says, in Avadim Hayinu it is talking about how bad it was for the Jews when they were slaves in Egypt. Even the single word of פרעה shows how bad it was. The Pharaoh was a very evil and cruel King- it even says it in his name. The root פרע is used to mean wickedness and evilness in perek lamed bet pasuk kaf-hey. The words that describe it are פעול לה(evil doer) or פה רע( wicked mouth).</p>\n\n\n\n<p>Now the last reason is found from the Yetzias Mitzrayim Haggadah. Another way that Avadim Hayinu shows how bad it was is the word “מצרים”. The <em>Zohar </em>says that מצרים was the lowliest nation in three ways. 1- They were originally slaves but Hashem gave them a kingdom only for the reason of Klal Yisroel. 2- They were very impure and did all sorts of bad things such as abuse to one another. 3- They did avoda zara and black magic, both of those things are evil.</p>\n\n<p>The lesson of these dvar torahs is that you have to look deeper into what you are reading and really understand it.</p>\n",
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"body": "<p style=\"text-align:center;\"><strong>Maror </strong></p>\n\n\n\n<p> Ahh, Maror my favorite part of the seder or maybe it's Korech. Anyways there are some questions that bother me about Maror. Using different kind of Haggadot I am able to come up with these reasons. One question is, Why does Maror taste really bitter?</p>\n\n\n\n<p>The first answer is from the Roshei Yeshivah Haggadah. The reason why the Maror is so bitter is because we were slaves in Egypt. Everything was bitter as slaves. Hashem wants us to remember the bitterness of the days when we were slaves in Egypt.</p>\n\n\n\n<p>The second answer is from the Chazon L'Yomim Haggadah. Their reason why Maror is so bitter is because Maror was an accessory of the korban pesach. Now that we don’t have the Korban anymore Maror is bitter.</p>\n\n\n\n<p>The third reason is from the Sephardic Heritage Haggadah, it says the bitterness makes us reflect on the bitter parts of our lives and makes us connect to God. It shows the connection because when we are in a bitter part of our life hashem is helping us get out of our troubles. Maror helps us remember the past of what the Jews went through to say that you are not the only one who is bitter and has troubles. Like Bnei Yisrael, your troubles will get better with faith in Hashem.</p>\n\n\n\n<p> They answers that I came up with our very similar.A They are similar because they all tell us why we should eat maror even if it's bitter. They all connect it to something different; one was in Egypt, one was in the desert, one was in modern times. </p>\n\n<p><br />\n </p>\n\n<p> The lesson we can learn from this devar torah is things may be bitter but sometimes it means life is good. We can learn these lessons from Answer 3 and 1.</p>\n",
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"body": "<p>Why are the plagues so special. Whats so special the Egyptians could make their staffs turn into snakes and water turn into blood, whats the reason behind the plauges being amazing. The reason behind the Plauges being so special is because we rejoice from them because if we didn't have the plagues who knows we could still be slaves in Egypt with the whips and marks on are backs. Although we rejoice in our rescue we have to be sad that humans had to suffer. Therefore we take from our 2nd cup {which we will be drinking after Dayenu} and dip our pinky and put the drops on a napkin or plate 13 times 10 for all the Macot and 3 for דצ״ך עד״ש באח״ב Each letter stands for a Maca for Example Daled for Dam Tzadi for Tzphardah and so on and so on</p>\n",
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"body": "<p>Afikoman: The Reason For It’s Name According to Rashi, quoted in the The Shirat Miriam Haggadah by: Rabbi Yosef Zvi Rimon, Afikoman is obligatory because of the verse “On the evening you shall eat matzah.” What is the significance of the word Afikoman. What does it mean? We already know that afikoman is dessert, so while you're enjoying your dessert hear this lovely Dvar Torah written by me, which will explain the meaning of the word Afikoman We came up with answers. Even though each haggadah says that Afikoman means dessert they each have a different reason why. The first answer is from the the Shirat Miriam Haggadah. It says that Afikoman means take out the dessert because in Mishnah 119b it states that on the seder night there is no last course, because one does not eat after the Pesach sacrifice. Nowadays we used this term as a foreign word, as one is not allowed to eat after the matzah that is at the end of the meal. That is considered to be the last course and that's why the last matzah of the seder night is now referred to the afikoman. We found the second answer in the Little Midrash Says Haggada. It says that Afikoman is delivered from a Greek word meaning dessert. In the time of the בית המקדש, the “dessert” on Pesach night was the piece of meat of the korban Pesach. ``The Afikoman is a piece of matzah, that reminds us of the korban Pesach. Matzah is the key to a good seder. The third answer is from The Seder Night An Exalted Evening By: Rav Soloveitchik and edited by Rabbi Menachem D. Genack. It’s another commentary from Rashi. Rashi (Pesachim 119b) sees the Afikoman as the core fulfillment of the mitzvah of matzah. The fact that the bracha over the matzah is not recited on that portion, the Afikoman, is only a consequence is the fact that the bracha was recited earlier on the initial eating of the matzah. Rosh (Pesachim 10:34) sees the Afikoman as representing the Korban Pesach. The actual mitzvah of matzah is fulfilled with the initial eating of the matzah earlier in the evening.</p>\n",
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"covertext": "Tzafun Why do we hide the afikoman? For Fun? Just to get presents or to Make sure I follow Grandpa around the whole sede...",
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"body": "<p style=\"text-align:center;\">Tzafun</p>\n\n\n\n<p>Why do we hide the afikoman? For Fun? Just to get presents or to Make sure I follow Grandpa around the whole seder so I know where he hides the matzah. Just Kidding those are not the real answers, but seriously Grandpa I will find the Afikoman like I do every year all 4 days. Sorry Sarah and anyone else who tries to find it which in this case will only be Sarah and I this year.</p>\n\n\n\n<p>One answer is hiding the <em>afikomen, </em>a part of the middle matzah (Levi) is reserved for the end of the meal. It symbolizes our belief in the Jewish People leaving Egypt . As amazing as it was, it was not a complete redemption, yet only a prelude to the current Exodus celebrated by the Jews of all generations as stated before in the phrase “B'chol dor v'dor”, and to the future redemption. This is why we break a piece off of the Afikomen. The sliver that we hide is our full redemption, which we have not yet reached. The big piece of Levi is us currently, mostly redeemed, but awaiting the final redemption, Moshiach. This is also one reason why we say an incomplete Hallel during most of Pesach, since our redemption will not be complete until the future. Even after our final redemption, we will taste the matzah of the Exodus, for that event has let us endure our many years of exile.</p>\n\n\n\n<p> Rav Shlomo Carlebach says: We break the middle matzah at the beginning of the Seder, and hide a part of it, ourselves. Only we know what part we are hiding. It is the part that is our broken heart that we hide away and protect as we journey through the Haggadah. At the end of the Seder, we bring out this precious part that has become healed. At that moment we eat the broken pieces.</p>\n\n\n\n<p> These two explanations are with very similar and different. They both explain how the Afikomen symbolises us, but the first one symbolises us as a nation, while the second symbolises us as individuals.</p>\n\n<p><br />\n From these we learn how mysterious and ancient our culture is, which is kind of cool when you think about it.</p>\n",
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"body": "<p><u>חד</u><strong> </strong><u>גדיא</u></p>\n\n\n\n<p>Have you ever wondered why we need to say חד גדיא at the end of the seder? Ok maybe we fall asleep before that part. Come on you got to admit it. You have fallen asleep before the Seder actually ended The purpose of saying חד גדיא at the end of the seder is because there are so many cheerful words in חד גדיא. Each of the parts of חד גדיא represents a different part of the story. The first part is חד גדיא.חד גדיא represents one kid. The one kid represents two zuzim. The two zuzim represent the two goats that Yacov brought to his father. Those goats are the symbol of the Pesach offering and the חד גדיא offering. The חד גדיא is that the children of Yacov will bring an offering every Pesach. The one kid in the חד גדיא is the blessing that was received and based on the blessing for the first born of Yosef. The second part of חד גדיא is a cat. The cat represents jealousy that Yosef's brothers had and that made them sold Yosef which made the whole family go down to Egypt. The third part of חד גדיא is a dog. The dog represents Pharaoh. The dog represents The Egyptians and the Egyptians did bad things to the Jews which is the cat. The fourth part of חד גדיא is a stick. The stick represents the stick that Hashem gave to Moshe to do all the Ten Commandments to get Bnei Yisrael out of Egypt. Before Moshe died, he gave the stick to Yehuda which then was passed down from generation to generation. The fifth part of חד גדיא is the fire. The fire represents Yetzer Hara and the Yetzer Hara burns the insides of people. The sixth part of חד גדיא is the water. The water represents men helping the people never do Yetzer Hara again and it says that these people were the water that put out the fire. The seventh part of חד גדיא is an ox. The ox is compared as the Romans as a very wild and strong ox. The eighth part of חד גדיא is the slaughter. The slaughter represents when Hashem comes to save Bnei Yisrael. He will send them a משיח from the tribe of Yosef. He will fight against Bnei Yisrael enemies and begin to slaughter them. The ninth part of חד גדיא is the angel of death. The angel of death represents himself. He is going to kill the משיח בן יוסף during the war. The tenth part of חד גדיא is Hashem the God of everything. When משיח comes we will get all the blessings that Hashem gave to us when Yacov received the bracha from Yitzchak. All these ten parts are like the Ten Commandments.</p>\n\n<p>In חד גדיא, you might notice that there are many differences and similarities in these ten answers. One of the differences are mostly noticeable is the dog and the cat. The dog and the cat are found in the third and fourth part of חד גדיא. The differences are between the dog and the cat are that the dog is compared to the Egyptians which were Bnei Yisrael enemies in מצרים. The cat is compared as us, Bnei Yisrael. Us, Bnei Yisrael got tortured by our enemies, the dog, that is known as The Egyptians. This is a difference that is mostly noticeable in חד גדיא. The lesson that you can learn from this difference is that Bnei Yisrael can always be better than their enemies and they always will with Hashem's help!!</p>\n",
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"body": "<p>Now let's finish our conversation about the 5th question from maggid. So tonight we wear a Kittel, but tonight is not the only time. We wear a Kittel on Yom Kippur our wedding day, when we die and then Pesach. Now, what is the connection between these 4 times? The connection is two words MOST and IMPORTANT. when we die, our family gathers together to say final words and those are the MOST IMPORTANT on your wedding day it's the MOST IMPORTANT day for you and your wife then obviously your baby comes next but it's the wedding which is MORE IMPORTANT. Then comes Yom Kippur, the MOST IMPORTANT day ever. You wear the Kittel to show that 1. you are wearing white as an angel of Hashem, 2. because it's IMPORTANT you are there davening to Hashem to forgive you for anything you have done bad and to have a good start. When someone does something bad they obviously want forgiveness and that's why Yom Kippur is the MOST IMPORTANT day. But then why today, why on Pesach do we wear a kittle how is it the MOST IMPORTANT. it is not the most important holiday because that Yom Kippur, why is it so important? It's not what it is that makes it so important its what we do that makes it SO IMPORTANT simply during Maggid just talking about Yitziat Mitzriam makes it important enough to wear a kittlel. </p>\n",
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Why is Rachtzah different that Yachatz?
Haggadah Section: Rachtzah
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