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"body": "<p><span><span><span><span><span><span>We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they had faced many false starts before finally being let go. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, leaving it looking something like matzah.</span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span><span>Uncover and hold up the three pieces of matzah and say: </span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>This is the </span></span></span>\"lechem oni\", or <span><span><span>bread of affliction, which our ancestors ate in the land of Egypt. All who are hungry, come and eat. This year we are slaves; next year we will be free. This year we are here; next year we will be in Israel. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span>We break the middle matzah in half and we remind ourselves that as long as anyone in the world is afflicted, none of us can be whole. </span></span></p>\n\n\n\n<p><span><span><span><span><span><span>When saying that traditional line — let all who are hungry come and eat — we must also recognize the stark contrast between the generosity of the Jewish people expressed in this invitation, and the actual reality in which we live. We remind ourselves that it is this spirit of generosity that is the authentic Jewish spirit. It is meant to be a contrast to the messages of modern society, which continually try to tell us “there is not enough” and therefore that we can’t afford to share what we have with others. T</span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span>We also remember </span></span></span>that slavery still exists, that people are still being bought and sold as property, that the Divine image within them is yet being denied. We make room at our Seder table and in our hearts for those around the world who are now where we have been. We have suffered while others stood by and pretended not to see, not to know.</span></span></p>\n\n\n\n<p><span><span>We have eaten the bitter herb; we have been taken from our families and been brutalized. In the end, we have come to know in our very being that none can be until all are free. And so, we recommit ourselves to work for the freedom of these people. May the taste of this bread of affliction remain in our mouths until they can eat in peace and security.</span></span></p>\n\n\n\n<p><span><span>The host will wrap up the larger of the broken pieces of matzah and hide it. This piece is called the afikomen, literally “dessert” in Greek. After dinner, the youngest guests will hunt for the afikomen in order to wrap up the meal. </span></span></p>\n\n",
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"covertext": "Exodus Story עֲבָדִים הָיִינו עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָ...",
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"body": "<p>Exodus Story</p>\n\n<p>עֲבָדִים הָיִינו</p>\n\n<p>עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.</p>\n\n<p> <em>Avadim hayinu l'faroh b'mitzrayim. Vayotzi-einu Adonai Eloheinu misham, b'yad chazakah uvizroa n'tuyah, v'ilu lo hotzi hakadosh Baruch hu et avoteinu mimitzrayim, harei anu uvaneinu uv'nei vaneinu, m'shubadim hayinu l'faroh b'mitzrayim. Va-afilu kulanu chachamim, kulanu n'vonim, kulanu z'keinim, kulanu yod'im et hatorah, mitzvah aleinu l'sapeir bitzi-at mitzrayim. V’chol hamarbeh l'sapeir bitzi-at mitzrayim, harei zeh m'shubach.</em> </p>\n\n<p>We were slaves in Egypt and the Lord freed us from Egypt with a mighty hand. Had not the holy one liberated our people from Egypt, then we, our children and our children's children would still be enslaved.</p>\n\n<p>Seder of our Sages : Telling of the Story</p>\n\n<p>מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבְּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶהָיוּ מְסֻבִּין בִּבְנֵי בְרַק, וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל אוֹתוֹ הַלַּיְלָה עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם: רַבּוֹתֵינוּ, הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית.</p>\n\n<p> <em>Ma-aseh b'rabi Eli-ezer, v'rabi Y'hoshua, v'rabi Elazar ben azaryah, v'rabi Akiva, v'rabi Tarfon, she-hayu m'subin bivnei vrak, v'hayu m'sap'rim bitzi-at mitzrayim, kol oto halaylah, ad sheba-u talmideihem v'am'ru lahem. Raboteinu, higi-a z'man k'ri-at sh'ma, shel shacharit.</em> </p>\n\n<p>It once happened that Rabbis Eliezer, Joshua, Elazar ben Azaryah, Akiva and Tarfon were reclining at the seder table in Bnei Brak. They spent the whole night discussing the Exodus until their students came and said to them: \"Rabbis, it is ime for us to recite the Shema</p>\n\n<p>אָמַר אֶלְעָזָר בֶּן עֲזַרְיָה : הֲרֵי אֲנִי כְבֶ שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַים בַּלֵּילוֹת עַד שֶׁדְּרָשָׁה בֶּן זוֹמָא: שֶׁנֶּאֱמַר, לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיְם כָּל יְמֵי חַיֶּיךָ יְמֵי חַיֶּיךָ הַיָמִים, כָּל יְמֵי חַיֶּיךָ - הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים: יְמֵי חַיֶּיךָ הָעוֹלָם הַזֶּה,כָּל יְמֵי חַיֶּיךָ לְהָבִיא לִימוֹת הַמָשִׁיחַ</p>\n\n<p> <em>Amar rabi Elazar ben Azaryah. Harei ani k'ven shivim shanah, v'lo zachiti, shetei-ameir y'tzi-at mitzrayim baleilot. Ad shed'rashah ben zoma. Shene-emar: l'ma-an tizkor, et yom tzeitcha mei-eretz mitzrayim, kol y'mei chayecha. Y'mei chayecha hayamim. Kol y'mei chayecha haleilot. Vachachamim om'rim. Y'mei chayecha ha-olam hazeh. Kol y'mei chayecha l'havi limot hamashi-ach.</em> </p>\n\n<p>Rabbi Elazar ben Azaryah said: \"I am like a seventy-year old man and I have not succeeded in understanding why the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it by quoting: \"In order that you may remember the day you left Egypt all the days of your life.\" The Torah adds the word all to the phrase the days of your life to indicate that the nights are meant as well. The sages declare that \"the days of your life\" means the present world and \"all \" includes the messianic era.</p>",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We pour out a drop of wine for each of the plagues as we recite them. Dip a finger into your wine glass for a drop for each plague.</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>The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them? </p>",
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"body": "<p><span><span><span>The Torah mentions children four times in connection with the Exodus story. Rabbinic midrash (commentary) explains that this represents four different types of children: the wise, the wicked, the simple, and the one who does not know enough to ask. of course, each of us can demonstrate these and other contradictory qualities at one point or another in our lives. During the seder, we should tell the Passover story in a manner that welcomes debate. We are encouraged to understand the Exodus story through the different perspectives of those around us. It is also our challenge to apply this openness to the world around us in our day-to-day lives. Who are the people in our lives whom we listen to? Are we open to ideas different from our own? Whose are the voices in our communities that are silenced? Do we seek out the perspectives of communities different from our own? Whose voices are we too distanced from to hear, and what keeps us divided? While it is traditional for children to ask their parents question during the seder, asking questions is not only for children – according to the Talmud, even two wise and learned people having a seder together should ask one another questions, and even one person having a seder alone should ask him or herself questions.</span></span></span></p>",
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"body": "<p>The complete lyrics to Dayeinu tell the entire story of the Exodus from Egypt as a series of miracles God performed for us. Dayeinu means \"that would have been enough.\" This is a song of thanksgiving that reminds us that each of our lives is the cumulative result of many blessings, small and large. </p>\n\n\n\n<p><strong>אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ</strong></p>\n\n<p>Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu</p>\n\n<p>If God had only taken us out of Egypt, that would have been enough!</p>\n\n<p><strong>אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ</strong></p>\n\n<p>Ilu natan natan lanu, natan lanu et ha-Shabbat, Natan lanu et ha-Shabbat, Dayeinu</p>\n\n<p>If God had only given us Shabbat, that would have been enough.</p>\n\n<p><strong>אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ</strong></p>\n\n<p>Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah, Dayeinu</p>\n\n<p>If God had only given us the Torah, that would have been enough.</p>",
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"body": "<p>The second cup of wine represents God’s second declaration of redemption: והצלתי /V'hitzalti— “I will free <em>you</em> from slavery.”</p>\n\n<p>As we reflect on what it means to be free, let us consider this quote from Nelson Mandela, who said \"To be free is not merely to cast off one's chains, but to live in a way that respects and enhances the freedom of others.\"</p>\n\n<p>בָּרוּךְ אתה יי אֱלֹהֵינוּ מֶלֶךְ העוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָּאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַים , וְהִגִּיעָנוּ לַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ. וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן, וְנוֹדֶה לְךָ שִׁיר חָדָש עַל גְּאֻלָּתֵנוּ ועַל פְּדוּת נַפְשֵׁנוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל.</p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.</p>\n\n<p> <em>Baruch atah Adonai, Eloheinu Melech ha’olam, asher g’alanu v’ga’al et avoteinu mimitzrayim, v’higianu lalaylah hazeh le’echol bo matzah umaror. Kein Adonai Eloheinu vEilohei avoteinu yagi’einu l’mo’adim v’lirgalim acheirim haba’im likrateinu l’shalom, s’meichim b’vinyan irecha v’sasim ba’avodatecha. V’nochal sham min hazvachim umin hapsachim asher yagia damam al kir mizbachacha l’ratzon, v’nodeh l’cha shir chadash al g’ulateinu v’al p’dut nafsheinu. Baruch Atah Adonai, ga’al Yisrael.</em> </p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen. </em> </p>\n\n<p>Praised are you, Adonai, our God, sovereign of the universe, who has redeemed us and our fathers from Egypt and enabled us to reach this night that we may eat matzo and marror. Lord our God and God of our fathers, enable us to reach also the forthcoming holidays and festivals in peace, rejoicing in the rebuilding of Zion your city, and joyful at your service. There we shall eat of the offerings and Passover sacrifices which will be acceptably placed upon your altar. We shall sing a new hymn of praise to you for our redemption and for our liberation. Praised are you, Adonai, who has redeemed Israel.</p>",
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