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"body": "<p>Someone always shouts, \"Go wash your hands, but don't forget to not say a blessing!\"</p>\n\n<p>One may wonder, and why not a blessing? According to Issac Klein, \"...we are obligated to wash our hands before touching anything that is dipped in liquid (B.Pes.115a; Tur, O.H. 473)\" and next we dip our parsley into salt water. But since we are not washing before the meal, the blessing is omitted. The discussion continues as to if all participants are meant to wash, or if just one person needs to. Klein suggests that it may have been an accident in our modern <em>haggadot </em> that made it just the leader to wash his or her hands.</p>\n\n<p>Now we understand why there is no blessing, and yet there is still one question with this curious act that needs to be asked. The Talmud asks. \"Why do we wash our hands at this point in the Seder?\", and it answers, \" Because it is an unusual activity which prompts the children to ask questions.\" Yet, in our modern lives, many of us do not ritually wash our hands before eating. Perhaps it is a time for us to consider that this <em>seder</em> is about making us all like children where we are all expected to drop our inhabitations and ask the question. Tonight, we invite you to make yourself vulnerable, do something that is out of ordinary, try on something new, and ask a question, ponder a response and of course enjoy your new-found freedom from inhibitions.</p>\n",
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"body": "<p>Welcome to our Passover Seder. We are about to embark on a journey together to retell the ancient story of how G-d brought us out of the land of Egypt and delivered us from slavery to freedom. We come here tonight, as has been commandedby the Torah, \"and you shall explain to your son on that day, \"it is because of what the Lord did for me when I went free from Egypt.\" (Ex. 13:8).</p>\n\n<p>We begin tonight as we begin any Jewish Holiday by lighting the candles. By this, we welcome in the <em>chag</em>, or holiday, with light warmth and song. </p>\n\n\n",
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"body": "<p>Many people love to say that the Passover experience is one of the earliest forms of experiential education, a buzz word in today’s world. In its simplest terms, it means we learn by doing. John Dewey, a progressive educational philosopher, explains that “the belief that all genuine education comes about through experience does not mean that all experiences are genuinely or equally educative.” Tonight, let’s make an effort to not just tell the story, but to experience it completely through sight, smell, taste, and song and reflection. Our first opportunity is the seder plate.</p>\n\n<p><br />\nThe first symbol is the <em>matzah,</em> an unleavened bread was one of the foods the Jews in Egypt were commanded to eat along with the paschal lamb (<a href=\"https://www.sefaria.org/Exodus.12.8?lang=he-en\">Exodus 12:8</a>). In commemoration of that first <em><a href=\"http://www.myjewishlearning.com/article/the-passover-pesach-seder/\">seder</a> </em> meal, and the haste in which the Israelites left Egypt — giving them no time to allow their bread to rise — we eat <em>matzah </em> at the seder.</p>\n\n<p>The second symbol is the roashted shankbone or Z’roa, a roasted lamb shank bone that symbolizes the lamb that Jews sacrificed as the special Passover offering when the <a href=\"http://www.myjewishlearning.com/im_looking_for/?k=206\">Temple</a> stood in <a href=\"http://www.myjewishlearning.com/hot_topics/ht/Jerusalem.shtml\">Jerusalem</a>. The <em>z’roa </em> does not play an active role in the seder, but serves as a visual reminder of the sacrifice that the Israelites offered immediately before leaving Egypt and that Jews continued to offer until the destruction of the Temple</p>\n\n<p>The third symbol is the roasted egg or <em>betzah</em>, that symbolizes the <em>hagigah</em> sacrifice, which would be offered on every holiday (including Passover) when the Temple stood. The roundness of the egg also represents the cycle of life — even in the most painful of times, there is always hope for a new beginning.</p>\n\n<p>The fourth symbol is the <em>marror </em> or bitter herbs which allows us to taste the bitterness of slavery. Today, most Jews use horseradish as <em>maror. </em> Originally, though, maror was probably a bitter lettuce, such as romaine, or a root, such as chicory. Like life in Egypt, these lettuces and roots taste sweet when one first bites into them, but then become bitter as one eats more. We dip maror into haroset in order to associate the bitterness of slavery with the work that caused so much of this bitterness.</p>\n\n<p>The fifth symbol is the <em>charoset.</em> This mix of fruits, wine or honey, and nuts symbolizes the mortar that the Israelite slaves used to construct buildings for Pharaoh. The name itself comes from the Hebrew word <em>cheres</em> or clay. Ashkenazi Jews generally include apples in charoset, a nod to the <a href=\"http://www.myjewishlearning.com/article/midrash/\">midrashic</a> tradition that the Israelite women would go into the fields and seduce their husbands under the apple trees, in defiance of the Egyptian attempts to prevent reproduction by separating men and women. Sephardic recipes for <em>haroset</em> allude to this fertility symbolism by including fruits, such as dates and figs, mentioned in <a href=\"http://www.myjewishlearning.com/texts/Bible/Writings/Song_of_Songs.shtml\">Song of Songs</a>, the biblical book that is most infused with images of love and sexuality.</p>\n\n<p>The last symbol is the <em>karpas</em> or greens. <em>Karpas</em> represents the initial flourishing of the Israelites during the first years in Egypt. At the end of the biblical book of <a href=\"http://www.myjewishlearning.com/texts/Bible/Torah/Genesis.shtml\">Genesis</a>, Joseph moves his family to Egypt, where he becomes the second-in-command to Pharaoh. Protected by Joseph’s exalted status, the family lives safely for several generations and proliferate greatly, becoming a great nation. The size of this growing population frightens the new Pharaoh, who enslaves the Israelites, lest they make war on Egypt. Even under slave conditions, the Israelites continue to reproduce, and Pharaoh eventually decrees that all baby boys be killed. In the course of the seder, we dip the karpas in salt water (<a href=\"http://www.myjewishlearning.com/beliefs/Theology/Who_is_a_Jew/Types_of_Jews/Ethnic_Diversity.shtml\">Ashkenazi</a> custom) or vinegar (<a href=\"http://www.myjewishlearning.com/beliefs/Theology/Who_is_a_Jew/Types_of_Jews/Ethnic_Diversity.shtml\">Sephardi</a> custom) in order to taste both the hope of new birth and the tears that the Israelite slaves shed over their condition.</p>\n\n<p>Karpas also symbolizes the new spring. One of the names for Passover is <em>Hag Ha-Aviv</em> or the “holiday of spring.” Right around Passover the first buds emerge, and we look forward to the warmth and sense of possibility that accompany the beginning of spring.</p>\n\n\n\n\n\n\n",
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"covertext": "Singing songs that praise God | hallel | הַלֵּל This is the time set aside for singing. Some of us might sing traditiona...",
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"body": "<p>Singing songs that praise God | hallel | הַלֵּל</p>\n\n<p>This is the time set aside for singing. Some of us might sing traditional prayers from the Book of Psalms. Others take this moment for favorites like Chad Gadya & Echad Mi Yodeah.. To celebrate the theme of freedom, we might sing songs from the civil rights movement. </p>\n\n<p>Fourth Glass of Wine</p>\n\n<p>As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, with the hopes of next year of Peace everywhere. </p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of the Universe, who creates the fruit of the vine.</p>\n",
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"body": "<p>Nirtzah</p>\n\n<p>נרצה</p>\n\n<p> <em>After all the singing is concluded we rise and recite together the traditional formula, the Seder is concluded</em> <em>.</em> </p>\n\n<p>חֲסַל סִדּוּר פֶּסַח כְּהִלְכָתוֹ, כְּכָל מִשְׁפָּטוֹ וְחֻקָתוֹ. כַּאֲשֶׁר זָכִינוּ לְסַדֵּר אוֹתוֹ. כֵּן נִזְכֶּה לַעֲשׂוֹתוֹ. זָךְ שׁוֹכֵן מְעוֹנָה, קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה. פְּדוּיִם לְצִיוֹן בְּרִנָּה.</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> <em>At the conclusion of the Seder, everyone joins in singing:</em> </p>\n\n<p>לְשָׁנָה הַבָּאָה בִּירוּשַָׁלָיִם.</p>\n\n<p> <em>L'shana Haba'ah b'Y’rushalayim</em> </p>\n\n<p>Next Year in Jerusalem!</p>\n",
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4 Sons According to Star Wars
Haggadah Section: -- Four Children
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Source:
Rabbi Streiffe https://mstreiffer.wordpress.com/2011/04/19/the-four-children-of-star-wars/
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