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"covertext": "(Sung to the tune of \"Dreidel, Dreidel, Dreidel\") Oh, welcome everybody! Time to gather round. We will tell the story....",
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"body": "<p> <em>(Sung to the tune of \"Dreidel, Dreidel, Dreidel\")</em> </p>\n\n<p>Oh, welcome everybody!<br />\nTime to gather round.<br />\nWe will tell the story.<br />\nWe'll smile and then we'll frown.<br />\nOh Pesach, Pesach, Pesach<br />\nWe were slaves but now we're free.<br />\nOh Pesach, Pesach, Pesach<br />\nLet's tell our history!</p>",
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"body": "<p>The following is a Prayer for Peace that is traditionally included in the Shabbat (Sabbath) service. May these words come true:</p>\n\n<p><strong>May we see the day when war and bloodshed cease,<br />\nWhen a great peace will embrace the whole world.</strong></p>\n\n<p><strong>Then nation will not threaten nation,<br />\nAnd humankind will not again know war.</strong></p>\n\n<p><strong>For all who live on earth shall realize<br />\nWe have not come into being to hate or to destroy.<br />\nWe have come into being<br />\nTo praise, to labor, and to love.</strong></p>\n\n<p><strong>Compassionate God, bless the leaders of all nations<br />\nWith the power of compassion.</strong></p>\n\n<p><strong>Fulfill the promise conveyed in Scripture:<br />\n\"I will bring peace to the Land,<br />\nAnd you shall lie down, and no one shall terrify you.</strong><br />\n<strong>I will rid the Land of vicious beasts<br />\nAnd it shall not be ravaged by war.\"</strong></p>\n\n<p><strong>Let love and justice flow like a mighty stream.<br />\nLet peace fill the earth as the waters fill the sea.</strong></p>\n\n<p><strong>And let us say: Amen.</strong></p>",
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"body": "<p>This blessing is said whenever something is done for the first time. This is a new type of seder that all of us are experiencing, but we particularly welcome those with us for whom this is their first seder.</p>\n\n<p><strong>Baruch atah Adonai, eloheinu Melekh ha-olam, shehecheyanu, v’kiyamanu, v’higianu, lazman ha-zeh.</strong></p>\n\n<p><strong>Blessed is the Eternal, for giving us life, for sustaining us and bringing us to this time.</strong></p>\n\n<p><b>Holy one of blessing, your spirit fills creation. May we rejoice in life and be strengthened by our celebration of this holiday tonight.</b></p>",
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"body": "<p>Blessing one's children originates in the Torah. On Shabbat, the Sabbath, and on holidays, parents lay their hands on the heads of each child and bless them. In the absencse of a parent, children can be blessed by any loving adult who is with them. Let us bless all of the children in our midst. As we bless them, we commit ourselves to the dream of a world where all children are free to go to school, are safe from violence, have loving adult supervision, are cherished for who they are, and have the basic <span><span><span>necessities </span></span></span>they need on order to grow up to be their best selves.</p>\n\n<p>Adults, please first place your hands on the heads of the children with you today, as we read together</p>\n\n<p><strong>May God bless you and keep you<br />\nMay God's face shine upon you and favor you<br />\nMay God's face turn to you and grant you shalom (peace).</strong></p>",
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"body": "<p>Note: We drink four cups of juice during the seder, each of which may be focused on a different intention.</p>\n\n<p>The first cup: The cup of sanctification</p>\n\n<p>As we come together this year the world can seem grim, and at times we are very tired and lose hope of any change occurring, especially with the pace and level of destruction the US government is perpetrating. What we drink to tonight is our community fomenting change together, around this table and around the world. We all are engaged in struggle, personally, in this country, and internationally. This year, we drink to the people around the world who have taken the streets, the buildings, the cities in protest of unjust, racist and classist wars. Tonight we come together to recount the stories from the past, share stories of present struggles, and envision together the future we will build with our allies.</p>\n\n<p> <em>As you dine tonight, we invite you to share stories of active resistance in which you have participated or that have inspired you over the past year.</em> </p>\n\n<p><i>Read the following prayer together. You can choose whether to read the traditional (masculine) pronunciation, or the feminine pronunciation. After reading in Hebrew, we'll read together in English.</i></p>\n\n<p> <em>(Ashkenazi pronunciation, masc.)</em> <br />\n<strong>Baruch atah Adonai, eloheinu Melech ha’olam boreh p’ri ha-gafen. </strong><br />\n<br />\n <em>(Ashkenazi pronunciation, fem.) </em> <br />\n<strong>Brucha Yah Shechinah, eloheinu Malkat ha’olam, borayt p’ri hagafen. </strong></p>\n\n<p><strong>Blessed is the Source that fills all creation and brings forth the fruit of the vine.</strong></p>\n\n<p><strong>Now, with this cup of juice, let us usher in the Passover holiday.<br />\nOur Pesach juice is a symbol of the wholeness of life.<br />\nWe drink it in days of joy and exhaltation.<br />\nWe drink it in moments of sorrow and despair.<br />\nThrough this symbol we affirm life,<br />\nIn both the green leaf and the barren bough<br />\nThrough this symbol we bless life<br />\nWe cherish life<br />\nWe salute life.<br />\nAnd we commit ourselves to love until we are all devotion,<br />\nTo care until we are all compassion,<br />\nTo make the world as sweet as the juice we drink.<br />\nThis is our Kiddush.</strong><br />\n<br />\n <em>(All drink first cup of juice.)</em> </p>",
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"body": "<p><strong>The Seder Plate</strong></p>\n\n<p>We place a Seder Plate at our table as a reminder to discuss certain aspects of the Passover story. Each item has its own significance.</p>\n\n<p> <em>Maror</em> – The bitter herb. This symbolizes the harshness of lives of the Jews in Egypt.</p>\n\n<p> <em>Charoset</em> – A delicious mix of grape juice, apples, cinnamon and nuts that resembles the mortar used as bricks of the many buildings the Jewish slaves built in Egypt</p>\n\n<p> <em>Karpas</em> – A green vegetable, usually parsley, is a reminder of the green sprouting up all around us during spring and is used to dip into the saltwater</p>\n\n<p> <em>Zeroah </em> – A roasted lamb or shank bone (or Pesach yam) symbolizing the sacrifice made at the great temple on Passover (The Paschal Lamb)</p>\n\n<p> <em>Beitzah</em> – The egg symbolizes a different holiday offering that was brought to the temple. Since eggs are the first item offered to a mourner after a funeral, some say it also evokes a sense of mourning for the destruction of the temple.</p>\n\n<p> <em>Orange</em> - The orange on the seder plate has come to symbolize full inclusion in modern day Judaism: not only for women, but also for people with disabilities, intermarried couples, and the LGBTQ Community.</p>\n\n<p><strong>Elijah’s Cup</strong></p>\n\n<p>According to Jewish tradition, the Prophet Elijah was a brave man who denounced the slavery of his day. Legend teaches that he will return one day to lead everyone to peace and freedom. It was customary during the Passover Seder to open the door of the house for Elijah, in the hope that the age of universal peace may soon be at hand. </p>\n\n<p> <em><strong>All read: </strong></em> We, too, open the door to peace, knowing that Elijah's task is really our own. Only when we have made a world where nation shall not lift up sword against nation, where justice is universal, and where each person is free, will the age-old dream of peace be real. Let us bring peace and justice to the world!</p>\n\n<p><strong>Miriam’s Cup</strong></p>\n\n<p>Although Miriam, a prophet and the sister of Moses, is never mentioned in the traditional Haggadah text, she is one of the central figures in the Exodus story. According to Jewish feminist writer Tamara Cohen, the practice of filling a goblet with water to symbolize Miriam’s inclusion in the seder originated at a Rosh Chodesh group in Boston in 1989. The idea resonated with many people and quickly spread.</p>\n\n<p>Let us fill Miriam's cup and add it to our table. Miriam was the sister of Moses and a prophetess in her own right. After the exodus when the Israelites are wandering through the desert, just as Hashem gave them Manna to eat, legend says that a well of water followed Miriam and it was called ‘Miriam’s Well’. The tradition of Miriam’s cup is meant to honor Miriam’s role in the story of the Jewish people and the spirit of all women, who nurture their families just as Miriam helped sustain the Israelites.</p>\n\n<p><strong> <em>All read: </em> </strong>With this ritual of Miriam’s cup of water, we honor all Jewish women. We commit ourselves to transforming all of our cultures into loving, welcoming spaces for people of all genders.</p>",
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"body": "<p>The green vegetable is a symbol of spring, the renewal of life and liberation of nature from its frozen state of winter.</p>\n\n<p>The salt water represents the tears of the Jewish people who suffered in bondage in Egypt, and the tears of all people who continue to suffer from oppression.</p>\n\n<p><b>By dipping the green vegetable in salt water, we dirty our hands, having just cleaned them. This is because we realize that liberation cannot be achieved without dirtying our hands in struggle.</b></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p><strong> <em>Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.</em> </strong></p>\n\n<p><b>Holy one of blessing, your spirit fills creation forming the fruits of the earth.</b></p>\n\n<p><b>May the eating of the karpas renew us as springtime renews the earth.</b></p>\n\n<p> <em>(Parsley is dipped into salt water and eaten.)</em> </p>\n\n<p>We remind ourselves that both the tender greens of the earth and the salts of the sea were joined together to sustain life. We remind ourselves that in slavery, the brine of tears released our strength to survive.</p>",
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"body": "<p><span><span><span><span><span><span>As we tell the story of Exodus, we remember the ways in which this story has inspired communities across the world that are searching for freedom. In particular, the Exodus story forms the core of African-American Protestant traditions. Harriet Tubman was called the Moses of her time because of her ability to deliver her people from slavery through the Underground Railroad to freedom.</span></span></span></span></span></span></p>\n\n<p><span><span><span><i><span><span><span>A note about the song “Go Down Moses”: This song, included in many Haggadah, comes from a traditional Black spiritual dating back to the mid-nineteenth century. We respect the tradition this song comes from, the inspiration that the Exodus has been for many, many peoples. We also encourage everyone to be aware of the ways in which this song can be used by white Jews to co-opt the words, culture, and experiences of another oppressed people.</span></span></span></i></span></span></span></p>\n\n<p><span><span><span><i><span><span><span>When Israel was in Egypt’s land<br />\nLet my people go!</span></span></span></i><br />\n<i><span><span><span>Oppressed so hard they could not stand,</span></span></span></i><br />\n<i><span><span><span>Let my people go.</span></span></span></i></span></span></span></p>\n\n<p><span><span><span><i><span><span><span>Go down, Moses</span></span></span></i><br />\n<i><span><span><span>Way down in Egypt land.</span></span></span></i><br />\n<i><span><span><span>Tell old Pharaoh<br />\nLet my people go.</span></span></span></i></span></span></span></p>",
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"body": "<p><span><span><span><i><span><span><span>This story, the core of the Seder, can be read going around the table, with each person reading one or several paragraphs.</span></span></span></i></span></span></span></p>\n\n<p>First, a little commentary...</p>\n\n<p><strong>The word Yisrael (Israel)</strong><br />\n<span><span><span><strong><span><span>When found in the liturgy (religious text) does not refer to the modern nation/state of Israel, rather it derives from the blessing given to Ya’akov (Jacob) by a stranger with whom he wrestles all night. When the stranger is finally pinned, Ya’akov askes him for a blessing. The stranger says, “Your name will no longer be Ya’akov but Yisrael for you have wrestled with God and triumphed.” Therefore, when we say “Yisrael” in prayer, we are referring to being God-wrestlers, not Israelis.</span></span></strong></span></span></span></p>\n\n<p><strong>The word Mitzrayim</strong><br />\n<span><span><span><strong><span><span>Throughout the Haggadah, we have often used the term “Mitzrayim,” instead of “Egypt.” Mitzrayim comes from the root <i>Tzar,</i> meaning narrow or constricted. It can refer to the geography of the Nile Valley, but also to a metaphorical state of confinement. The Passover story is also the story of the birth of the Jewish people, and “mitzrayim” is the narrow passage we moved throughout. Leaving “mitzrayim” also means freeing ourselves from narrow-mindedness and oppression. And in this time of intense anti-Arab racism, we are intentionally differentiating between the “bad guys” in this story and any contemporary Arab places or people.</span></span></strong></span></span></span></p>\n\n<p><strong>The Telling</strong><br />\n<span><span><span><span><span><span>The Israelites came to Egypt from their land to get provisions during a famine in the Mideast. They became a favored group in Egypt and prospered and multiplied there. According to the Torah, our ancestor Joseph (who had great fashion) was sold into slavery by his brothers and became valuable to Pharaoh for his astute economic predictions and ability to administer before and during severe famine. Because of his skills, his people were welcomed. When new rulers came to power the Jews (along with other minority groups) fell out of favor and were enslaved. Vineyards and fields were confiscated, work quotas were increased, families separated and wages dropped to nothing. Despite these hardships, the Israelites survived and grew in numbers. The new Pharaoh became concerned that they would unite with Mitzrayim’s enemies, and eventually initiated a policy whereby all new born Jewish males would be drowned.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Our legends tell us that Pharoh tried to get Jews to collaborate in murdering their own people. He summoned the top two Jewish midwives, Shifra and Puah - some legends say one of them was Yochovet, Moses' mother - and commanded them to kill newborn Jewish males at birth and to report the birth of Jewish females so they could be raised to become prostitutes. The midwives did not carry out Pharoh's command. Instead of murdering the male infants, they took special care of them. When Pharoh asked the midwives to account for all the living children, they made up the excuse that Jewish women gave birth so fast that they did not summon midwives in time.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>One Jewish mother, Yochovet, took the advice of her five year old daughter, Miriam the prophet, who told her to save her newborn son, Moses, by putting him in a basket and sending him down the river to escape death. Miriam took the basket to the river and while she hid in the tall grasses, floated her new brother downstream past the very place the Pharaoh’s daughter went swimming every morning. Moses was found by servents of Pharoh's daughter and raised by Pharoh's daughter as her son.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>History tells is that Moses grew up in the palace and had no awareness of himself as a Jew. But we know that Moses was nursed by Yochevet and had played with Aaron and Miriam and his father Amram, and though he left when he was weaned, the memory of their warmth, their love, their light, was in his head and heart.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>As Moses grew older, he was restless, and not at peace with life at Pharoh's house. He went out in search of answers, and saw an Egyptian overseer beating a Jew. Moses tried to stop the overseer, and eventually killed the overseer. When some Jewish onlookers threatened to inform on him, Moses left Egypt and fled to the desert of Midian. He became a shepherd, married Tzeporah and had children. </span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>One day, while grazing his flock and gazing out on the vastness of the desert, he envisioned a bush that burned and burned and did not burn up. And he heard a voice, saying to him what he knew to be true—that the people in his memories were his own people, that he should return to them, and together they would find a way to be free. Moses left his life and family in Midian, and returned to Mitzrayim to lead the Isrealites out of Slavery.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Moses and his brother Aaron met with Pharoh and demanded the freedom of the Jews. Pharoh refused and instead worked the slaves even harder. According to the Book of Exodus, when Moses failed to convince Pharoh to free the Jews, God assisted by imposing plagues on Pharoh's people. After each plague Moses and Aaron met with Pharoh to see if he would relent and grant the Jews their freedom. But he refused until after the tenth plague, when along with all the firstborn of the Egyptians, Pharoh's own firstborn son died. (The holiday of Passover derives its name from this plague. During the killing of the firstborn, the Jews were instructed to put marks on their doors so death would <i>pass over</i> their houses.)</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Pharoh agreed to let the Jews leave. They hastily departed, taking only their unrisen dough with them to eat on their journey. Soon after, however, Pharaoh had a change of heart, and mobilized his soldiers to recapture the fleeing slaves, who were now on the shores of the Red Sea. The Jews looked back and saw Pharoh's army approaching, and were filled with fear. They turned on Moses for bringing them to this impasse, and panicked, not knowing how they were going to escape. The only alternative was to jump into the sea before them. According to the book of Exodus, the sea divided. Legend has it that the waters did not divide until one man, Nachson, took a risk and walked into the sea. In doing this he acted as a free person ready to take the ultimate risk for his freedom. Only after Nachson and those who followed him had made their first break with slavery, did the waters divide and drown their oppressors.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Freedom from a slaveholder was but the first step towards liberation. A revolution in the Jews' consciousness and lifestyle was the second step. Our sages said, \"not only was it necessary to take the Jews out of oppression; it was also necessary to take oppression out of the Jews.\" The minds of the Jews remained enslaved through forty long years in the desert. Every time there was a crisis, the Jews forgot the bitterness of slavery and remembered only the security. For this reason, it wasn't until a new generation of Jews grew up, a generation born in freedom, that the people were allowed to enter the land of Israel. </span></span></span></span></span></span></p>",
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"body": "<p>Many Egyptians suffered in the course of the liberation of the Jews. When the Isrealites had crossed the Red Sea and looked back to see the waters closing over the Egyptians, they rejoiced. But they were asked, \"Why are you rejoicing? Are these not people too?\" The seder calls upon us to acknowledge the suffering of the Egyptians by dipping our finger into our cups and removing a drop of juice, one for each of the ten plagues suffered by the Egyptians, thereby diminishing our pleasure. Let us do this together and repeat after me the names of the plagues.</p>\n\n<p> <em>Dip a finger or a spoon into your wine glass for a drop for each plague.</em> </p>\n\n<p>These are the ten plagues which God brought down on the Egyptians:</p>\n\n<p>Blood | dam | <strong>דָּם</strong></p>\n\n<p>Frogs | tzfardeiya | <strong>צְפַרְדֵּֽעַ</strong></p>\n\n<p>Lice | kinim | <strong>כִּנִּים</strong></p>\n\n<p>Beasts | arov | <strong>עָרוֹב</strong></p>\n\n<p>Cattle disease | dever | <strong>דֶּֽבֶר</strong></p>\n\n<p>Boils | sh’chin | <strong>שְׁחִין</strong></p>\n\n<p>Hail | barad | <strong>בָּרָד</strong></p>\n\n<p>Locusts | arbeh |<strong> אַרְבֶּה</strong></p>\n\n<p>Darkness | choshech | <strong>חֹֽשֶׁךְ</strong></p>\n\n<p>Death of the Firstborn | makat b’chorot | <strong>מַכַּת בְּכוֹרוֹת</strong></p>\n\n<p>Today, the world is far from being completely liberated. Each drop of juice we pour is our hope and prayer that people will cast out the plagues that threaten everyone everywhere they are found, beginning in our own hearts.</p>\n\n<p>Hate and violence<br />\nDivisiveness<br />\nSexual inequality<br />\nDestruction of the environment<br />\nPrejudice<br />\nWar<br />\nPoverty<br />\nEconomic injustice<br />\nOppression of nations and peoples<br />\nNeglect of human needs</p>",
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"body": "<p>The name of this beautiful prayer is Dayenu, which means “it would have sufficed” or “we would have been satisfied.” Perhaps “grateful” would be a better translation. Dayenu is the song of our gratitude. A Jewish philosopher was once asked, “what is the opposite of hopelessness?” And he said, “Dayenu,” the ability to be thankful for what we have received, for what we are. The first prayer that a Jew is expected to recite upon waking expresses hir gratitude for being alive. This holds for all generations, and surely ours. For each of us, every day should be an act of grace, every hour a miraculous offering.</p>\n\n<p> <em>Pause and reflect: </em> What do you have in your life that, if you had nothing else, would be enough?</p>\n\n\n\n<p><strong>All sing</strong></p>\n\n<p><strong>I- lu ho-tzi, ho-tzi-a-nu,<br />\nHo-tzi-a-nu mi-mitz-ra-yim,<br />\nHo-tzi-a-nu mi-mitz-ra-yim dai-yenu,</strong><br />\n( <em>If you had only brought us out of Mitzrayim - Dayenu!)</em> </p>\n\n<p><strong>Dai-dai-yenu, dai-dai-yenu, dai-dai-yenu<br />\nDai-yenu, dai-yenu! </strong></p>\n\n<p><strong>I-lu na-tan na-tan la-nu,<br />\nNa-tan la-nu et ha-Sha-bat <br />\nNa-tan la-nu et ha-Sha-bbat, dai-yenu.</strong><br />\n <em>(If you had only given us Shabbat - Dayenu!)</em> </p>\n\n<p><strong>Dai-dai-yenu, dai-dai-yenu, dai-dai-yenu<br />\nDai-yenu, dai-yenu! </strong></p>\n\n<p><strong>I-lu na-tan, na-tan la-nu,<br />\nNa-tan la-nu et ha-To-rah,<br />\nNa-tan la-nu et ha-To-rah, dai-yenu</strong><br />\n <em>(If you had only given us the Torah - Dayenu!)</em> </p>\n\n<p><strong>Dai-dai-yenu, dai-dai-yenu, dai-dai-yenu<br />\nDai-yenu, dai-yenu!</strong></p>",
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"body": "<p>Dayenu is the traditional song that has been handed down to us through the generations. However, parts of the song raise hard questions. The song includes harsh passages about the suffering of Egyptians. Also, it celebrates the Jews’ entry into the “Promised Land”. We are committed to examining our traditions for inspiration and guidance, but also to questioning and speaking out against the parts with which we do not agree. No matter how great the oppression we suffer, we do not believe that there is a land exclusively for Jews. We must engage in the hard work of sharing land and power in a just manner. This is what our histories of oppression and struggle teach us, and this is our hope for liberation and redemption.</p>\n\n<p> <em>We honor our tradition by including Dayenu in this Haggadah, but tonight we will read the English silently to ourselves. We take this time of silence to meditate on our gratitude for all the blessings in our lives, as well as on our visions for justice and peace in Israel/Palestine.</em> </p>\n\n<p>Had You taken us out of Egypt, but not exacted judgments on them, Dayenu! Had You executed judgments on them but not on their gods, Dayenu! Had You executed judgments on their gods, but not slain the firstborn, Dayenu! Had You slain the first-born, but not given us their property, which we had to work to create, Dayenu! Had You given us their property, but not torn the Sea apart for us, Dayenu! Had You brought us through it dry, but not sunk our oppressors in the midst of it, Dayenu!</p>\n\n<p>Had You sunk our oppressors in the midst of it, but not satisfied our needs in the desert for forty years, Dayenu! Had You satisfied our needs in the desert for forty years, but not fed us manna, Dayenu! Had You fed us manna, but not given us Shabbat, Dayenu! Had You given us Shabbat, but not brought us to Mount Sinai, Dayenu! Had You brought us to Mount Sinai, but not brought us into Mitzrayim, Dayenu! Had you brought us into Mitzrayim, but not built the house of your choosing, Dayenu!</p>",
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"body": "<p>Throughout the ages Jewish women ahve provided much strength, courage, and loyalty. Only during very desperate times were Jewish women allowed to show their strength openly. Yochevet, Deborah, Yael, Judith, Esther - who was called a \"redeemer\" - how few are the names of the heroic Jewish women who have come down to us! How many more were there whose names we will never know? </p>\n\n<p>As we hold this cup of juice, we remember our glorious and brave sisters who fought so courageously against the Nazi horrors. We remember Hannah Senesh and Haviva Reik, who parachuted behind enemy lines in Hungary and Slovakia to organize resistance and rescue Jews. We remember Vladka Meed, and Chaika and Frumka Plotnitski, who served as couriers and smuggled arms for the ghetto fighters. We remember Rosa Robota who organized the smuggling of dynamite to blow up a crematorium in Auschwitz. Chaika Grossman, Gusta Drenger, Zivia Lubetkin, Gisis Fleishman, Toisa Altman, Zofia Yamaika, Niuta Teitleboim - these are but a few of the names we know.</p>\n\n<p>Meditation: <em> </em> Bring to mind someone who you consider strong, courageous, or loyal. Then imagine what sustains that person, either spiritually or physically. As you bless this cup, consider your gratitude for that person and that sustenance.</p>\n\n<p> <em>Everyone say the blessing using the transliteration of your choice. We will then read together in English, and drink our second cup of juice.</em> </p>\n\n<p> <em>(Ashkenazi pronunciation, fem.): </em> <strong>Brucha Yah Shechinah, eloheinu Malkat ha’olam, borayt p’ri ha-gafen. </strong><br />\n<br />\n <em>(Ashkenazi pronunciation, masc.): </em> <strong>Baruch atah Adonai, eloheinu Melech ha’olam boreh p’ri ha-gafen. </strong></p>\n\n<p> <em>(English, all read together)</em> <br />\n<strong>Blessed is the source that fills all creation and brings forth the fruit of the vine.</strong></p>",
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"covertext": "The leader breaks the bottom matzoh and distributes it to all. All assemble two pieces of matzoh with moror in between....",
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"body": "<p> <em>The leader breaks the bottom matzoh and distributes it to all. All assemble two pieces of matzoh with moror in between.</em> </p>\n\n<p>We eat this sandwich in memory of our sage HIllel who ate matzoh and moror together. To Hillel, slavery and freedom were merged in one historical event. In times of freedom we must not forget the bitterness of slavery; in times of oppression, we must keep alive the hope of freedom.</p>\n\n<p> <em>(All eat maror sandwich.)</em> </p>",
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"covertext": "Finding and eating the Afikomen | tzafoon | צָפוּן The playfulness of finding the afikomen reminds us that we balanc...",
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"body": "<p>Finding and eating the Afikomen | <em>tzafoon</em> | צָפוּן</p>\n\n<p>The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.</p>\n\n<p>\"So, who has found the afikomen?\" we ask. The finders hold the napkin covered matzah tightly in their hands and are determined to bargain.</p>\n\n<p>It is a part of our lesson plan - this small rebellion. Each year we teach a new generation to resist bondage, to envision someplace better, to savor freedom, and to take responsibility for the journeys of their lives.</p>\n\n<p>And each year with the afikomen ritual, they hold power in their hands, just long enough to say, \"yes\" or \"no\" with all eyes on them. With people waiting.</p>\n\n<p>\"We can't finish the seder without it.\"</p>\n\n<p>Just long enough to learn to ask for what they want.</p>",
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"covertext": "Come, let us welcome the Passover! May its constant renewal, Spring after spring In age after age Recall our roots and...",
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"body": "<p><span><span><span><span><span><span>Come, let us welcome the Passover!</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>May its constant renewal, </span></span></span></span></span></span><br />\n<span><span><span><span><span><span>Spring after spring</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>In age after age</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>Recall our roots and renew our responsibilities,</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>For they are intertwined.</span></span></span></span></span></span></p>\n\n<p><strong><span><span><span><span><span><span>May tonight's celebration remind us<br />\nOf who we were,<br />\nOf who we are,</span></span></span></span></span></span></strong><br />\n<strong><span><span><span><span><span><span>And of who we must become. </span></span></span></span></span></span></strong></p>\n\n<p><span><span><span><span><span><span>Descendants of slaves</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>We cannot fulfill tonight's obligation </span></span></span></span></span></span><br />\n<span><span><span><span><span><span>Through ritual alone,</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>Reciting pious words </span></span></span></span></span></span><br />\n<span><span><span><span><span><span>And eating symbolic foods </span></span></span></span></span></span><br />\n<span><span><span><span><span><span>Will not suffice t</span></span></span></span></span></span><span><span><span><span><span><span>o honor the Passover. </span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>We are reminded this night </span></span></span></span></span></span><br />\n<span><span><span><span><span><span>That we cannot truly be free</span></span></span></span></span></span><br />\n<span><span><span><span><span><span>As long as others are enslaved. </span></span></span></span></span></span></p>\n\n<p><strong>Strengthened by our own freedom,<br />\nWe must extend that freedom to humankind.</strong></p>\n\n<p><span><span><span><span><span><span>Children and grandchildren of our parents<br />\nSo close to us tonight that we can almost hear them breathe,<br />\nAnd feel their touch,<br />\nTears in our prayers will not suffice<br />\nTo honor their memory.<br />\nOnce strengthened by sharing their love,<br />\nNow we must strengthen others <br />\nBy sharing ours.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><strong>Remembering our recent past<br />\nRecalling our ancient past<br />\nLet us share love and freedom.</strong></span></span></span></span></span></span></p>",
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"covertext": "Cleaning and cooking and so many dishes Out with the hametz, no pasta, no knishes Fish that gefillted, horseradish that...",
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"body": "<p><span><span><span><span><span><span>Cleaning and cooking and so many dishes</span></span></span><br />\n<span><span><span>Out with the hametz, no pasta, no knishes</span></span></span><br />\n<span><span><span>Fish that gefillted, horseradish that stings</span></span></span><br />\n<span><span><span>These are a few of our Passover things.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Matazh and karpas and chopped up haroset</span></span></span><br />\n<span><span><span>Shankbones and kiddish and Yiddish neuroses</span></span></span><br />\n<span><span><span>Tante who kvetches and uncle who sings</span></span></span><br />\n<span><span><span>These are a few of our Passover things</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>Motzi and maror and trouble with Pharoahs</span></span></span><br />\n<span><span><span>Famines and locusts and slaves with wheelbarrows</span></span></span><br />\n<span><span><span>Matzah balls floating and eggshell that clings</span></span></span><br />\n<span><span><span>These are a few of our Passover thing.</span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span>When the plagues strike</span></span></span><br />\n<span><span><span>When the lice bite</span></span></span><br />\n<span><span><span>When we’re feeling sad</span></span></span><br />\n<span><span><span>We simply remember our Passover things</span></span></span><br />\n<span><span><span>And then we don’t feel so bad! </span></span></span></span></span></span></p>",
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"body": "<p><span><span><span><span>There are three pieces of matzo bread on the table in front of us. We will now break the middle matzo into two pieces—the larger of which should be wrapped up and hidden. This is the <i>afikomen</i>. </span></span></span></span></p>\n\n<p><span><span><span><span>We eat matzo, as opposed to leavened bread, on Passover, to remember that our ancestors did not have enough time to wait for bread to rise while waiting on Pharoah’s word regarding their freedom.</span></span></span></span></p>\n\n<p><span><span> <em><span><span>Hold the three pieces of matzo into the air, and recite: </span></span></em> <span><span>This is the bread of affliction, that our people ate in the land of Egypt. All who are hungry, come and eat; all who are need, come and celebrate this Passover with us. </span></span></span></span></p>\n\n<p><span><span><i><span><span>The leader breaks the middle matzah on the matzah plate.</span></span></i></span></span></p>\n\n<p><span><span><span><span>We break the matzah and hide one part (the Afikomen). We recognize that liberation is made by imperfect people, broken, fragmented — so don’t wait until you are totally pure, holy, spiritually centered, or fully prepared to get involved in tikkun olam (the healing and repair of the world). It will be imperfect people, wounded healers, who do the healing as we simultaneously work on ourselves.</span></span></span></span></p>\n\n<p><span><span> <em><span><span>The leader hides the Afikomen, to be retrieved by the children after the meal. The child who finds it will ransom it back to the leader so we can all have dessert and finish our seder.</span></span></em> </span></span></p>",
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"covertext": "Take us out of Mitzrayim. Free us from slavery. Bake us some mat-zot in haste. Don't worry 'bout flavor Give no thought...",
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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.