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"body": "<p><strong>Preparing for the Seder</strong></p>\n\n<p>By reading the words of this Haggadah, and by eating special food, we obey the mitzvah written in the Torah: \"You shall tell the Pesach story to your children in the days to come.\" The story we tell is how the Jewish people were freed from being slaves in Egypt. We call this the Exodus.</p>\n\n<p>The Torah tells us that Pesach was the first festival that the Jewish people celebrated more than 3,000 years ago. The special meal for Pesach is called the Seder. The word 'Seder' means 'order.' There is a set order for all the things we do during our seder as we retell the story of our ancesters' liberation from slavery in Egypt.</p>\n\n<p> <em>(All read together)</em> </p>\n\n<p><strong>1. Kadeish: </strong>the blessing over the wine</p>\n\n<p><strong>2. Urchatz: </strong>the ritual hand-washing in preparation for the Seder</p>\n\n<p><strong>3. Karpas: </strong>dipping a green vegetable in salt water</p>\n\n<p><strong>4. Matzah Yachtaz: </strong>breaking the middle matzah</p>\n\n<p><strong>5. Maggid: </strong>telling the story of Passover</p>\n\n<p><strong>6. Rachtza: </strong>the ritual hand-washing in preparation for the meal</p>\n\n<p><strong>7. Motzi Matzah: </strong>the blessing over the meal and matzah</p>\n\n<p><strong>8. Charoset Maror: </strong>dipping the bitter herb in the sweet charoset</p>\n\n<p><strong>9. Koreich: </strong>eating a sandwich of matzah and bitter herb</p>\n\n<p><b>10. Schulan Oreich: </b>eating the meal</p>\n\n<p><strong>11. Tzafoon: </strong>finding and eating the Afikomen</p>\n\n<p><strong>12. Bareich: </strong>saying grace after the meal, inviting Elijah the Prophet, and honoring Miriam</p>\n\n<p><strong>13. Hallel: </strong>singing songs of praise</p>\n\n<p><strong>14. Nirtzah: </strong>ending the Seder and thinking about the future</p>",
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"body": "<p style=\"text-align:center;\"><strong>Seder Plate</strong></p>\n\n<p><strong>On the table is a seder plate on which the following foods are found:</strong></p>\n\n<p><strong>Maror: </strong>bitter herbs remind us of the bitterness of slavery</p>\n\n<p><strong>Z'roa: </strong>a roasted bone reminds us of the special lamb that was brought to the Temple in Jerusalem on Pesach as an offering to God</p>\n\n<p><strong>Beitsa: </strong>a roasted egg reminds us of the sacrifice our ancesters would bring to the Temple in honor of the Jewish festivals of Pesach, Shavuot and Sukkot</p>\n\n<p><strong>Charoset: </strong>a mixture of nuts, apples, and wine reminds us of the clay our ancestors used to make bricks for the Pharaoh in Egypt</p>\n\n<p><strong>Karpas: </strong>a green vegetable, such as parsley, reminds us that Pesach occurs during the spring, when new life brings a feeling of hope</p>\n\n<p><strong>On the seder table we also find:</strong></p>\n\n<p><strong>Yayin: </strong>during the seder meal we drink four cups of wine to remind us of four of God's promises of freedom for the Jewish people</p>\n\n<p><strong>Mei-melach:</strong> the salt water reminds us of the bitter tears shed by our people during slavery, as well as the tears of those who are not yet free</p>\n\n<p><strong>Matzah: </strong>three matzot remind us that there are still three kinds of people: those who are not yet free, those who don't care about the freedom of others, and those who are free and work to help others become free</p>\n\n<p><strong>Kos Eliyahu: </strong>the rabbis of long ago taught that the prophet Elijah will come and announce a time when all people will be free; we fill a special cup with wine for him</p>\n\n<p><strong>Miriam's Cup: </strong>we honor the contributions of this strong woman, without whom our story would not have happened</p>",
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"covertext": "Lighting the Festival Candles We begin our Pesach seder by lighting the festival candles. The day ends. The earth turns...",
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"body": "<p><strong>Lighting the Festival Candles</strong></p>\n\n<p>We begin our Pesach seder by lighting the festival candles.</p>\n\n<p>The day ends. The earth turns from sunshine to dusk and then to darkess. We assume for ourselves the task of kindling candles in the night, to enlighten the dark corners of our world. We still live in perilous times.</p>\n\n<p>Behind us, though receding into the memories of even the oldest among us, we can still sense the fires of the Holocust when men, women, and children were murdered solely because they were Jewish, and many others who were killed because of their ethnic origins, sexual orientation, disabilities, or political beliefs. Before us, the threat of acts of violence and terrorism still remains. </p>\n\n<p>May these candles remind us that we must help and not hurt, cause joy and not sorrow, create and not destroy, and help all to be free.</p>\n\n<p> <em>(The candles are lit as the blessings are sung)</em> </p>\n\n<blockquote>\n<p> <em>Baruch ata Adonai, Elohanu, Melech ha-olam, asher kid'shanu b'mitsvotav, v'tisvanu, l'hadlik neir, shel (Shabat v'sel) Yom Tov.</em> </p>\n\n<p> <em>Baruch ata Adonai, Elohanu, Melech ha-olam, shehecheyanu, v'kiy'manu, v' higi-anu, laz'man hazeh.</em> </p>\n</blockquote>\n\n<p>We praise You, God, who makes us holy with commandments, so we light the (Shabbat and) holiday candles. We praise God for the gift of life and this happy time.</p>",
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"body": "<p>Fill your cup with the first glass of wine, lift the cup, say the Kiddush, and drink, leaning to the left. All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy.</p>\n\n<p>In our Pesach story we are told four times, in different ways, that God promised freedom to our people. We remember each of those promises with a cup of wine. With the first cup of wine we recall the first promise found in the Torah: \"I am Adonai, and I will free you from the slavery of Egypt.\"</p>\n\n<blockquote>\n<p> <em>Baruch ata Adonai, Elohanu, Melech ha-olam, borei p'ri hagafen.</em> </p>\n</blockquote>\n\n<p>We praise You, God, for creating the fruit of the vine.</p>\n\n<p> <em>(Drink, leaning to the left)</em> </p>",
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"body": "<p>As we say a blessing and eat a green herb or vegetable, we remember that it was springtime when the Pesach story took place. We also recognize the stirrings of spring and rebirth happening in the world around us.</p>\n\n<p>We dip the greens in salt water to remind us of the tears of our ancestors who suffered cruel slavery. As we taste greens and salt water together, we think about the freshness of spring and the tears of slavery.</p>\n\n<p> <em>(Each person takes some greens and dips them in salt water)</em> </p>\n\n<blockquote>\n<p> <em>Baruch ata Adonai, Eloheinu Melech ha-olam, borei, p'ri ha-adama</em> </p>\n</blockquote>\n\n<p>We praise You, God, for creating food that grows from the earth.</p>\n\n<p> <em>(Eat the salted greens)</em> </p>",
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"body": "<p>There are three pieces of matzo stacked on the table. We now break the middle matzo into two pieces and hide one half for the Afikomen, 'dessert' in Greek. After the meal, we will find the Afikomen and everyone will share a taste of it.</p>\n\n<p> <em>(break middle matzo, reserve one half for Afikomen)</em> </p>\n\n<p>We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, when word of their freedom came they took whatever dough they had and ran before it had the chance to rise, leaving it looking something like matzo.</p>\n\n<p>No matter where people live, sharing bread is a way of saying, \"You are my friend.\" It is also a way of sharing what we have with others who may not have as much. On this night of Pesach, we say to the poor and hungry:</p>\n\n<p> <em>All:</em> This is the bread of poverty which our ancestors ate in the land of Egypt. All who are hungry, come and eat; all who are needy, come and celebrate Passover with us. As we celebrate here, we think of Jews everywhere. This year all Peoples are not yet free. Let all share with us the hope and freedom of Pesach: next year all shall be free.</p>",
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"covertext": ". (To the tune of \"My Darling Clementine\") Said the father, to his children / \"At the Seder you will dine / You will...",
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"body": "<p> <em>.</em> </p>\n\n<p> <em>(To the tune of \"My Darling Clementine\")</em> </p>\n\n<p>Said the father, to his children / \"At the Seder you will dine / You will eat your fill of matzah / You will drink four cups of wine.\"</p>\n\n<p>Now this father, had no daughters / but his sons they numbered four. / One was wise and one was wicked / one was simple and a bore.</p>\n\n<p>And the fourth was sweet and winsome / he was young and he was small, / while his brothers asked the questions / he could scarcely speak at all.</p>\n\n<p>Said the wise one, to his father, / \"Would you please explain the laws / of the customs of the seder / will you please explain the cause?\"</p>\n\n<p>And the father, proudly answered, / \"As our fathers ate in speed / ate the Pascal lamb 'ere at midnight / and from slav-ery were freed.</p>\n\n<p>So we follow, their example, / and 'ere midnight must complete / all the seder, and we should not / after 12 remain to eat.\"</p>\n\n<p>Then did sneer, the son so wicked, / \"What does all this mean to you?\" / And his father's voice was bitter, / as his grief and anger grew.</p>\n\n<p>\"If yourself, you don't consider, / as a son of Isra-el, / then for you this has no meaning / you could be a slave as well.\"</p>\n\n<p>Then the simple, son said simply, / \"What is this?\" / and quiet-ly, / the good father, told his offspring: / \"We were freed from slav-ery.\"</p>\n\n<p>But the youngest, son was silent, / for he could not ask at all, / and his eyes were bright with wonder / as his father told him all.</p>\n\n<p>My dear children / heed the lesson / and remember evermore / what the father told his children, / told his sons that numbered four.</p>",
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"body": "<p>.</p>\n\n<p>Jewish history began a long time ago. Our people have lived in many countries. Throughout Jewish history, angry, frightened and cruel people have wanted to hurt us, but God has given us patience, strength, pride and hope.</p>\n\n<p>The Torah tells us that our ancestor Jacob moved with his family from Canaan to the land of Egypt in order to find a better supply of food. Jacob's son, Joseph, worked for Pharaoh, the ruler of Egypt. Joseph's wisdom and skill helped all the people in Egypt. Joseph became a respected man. It was the best of times, and the Hebrews grew in number and were happy.</p>\n\n<p>Years passed. A new Pharoah, who did not know about Joseph's good deeds came to power. He was afraid of the large numbers of Hebrews in his country. He was afraid that the Jewish people would turn against him. The Egyptians' way of dealing with their \"Jewish Problem\" is to enslave the Jews. They are all forced into backbreaking labor, compelled to build cities of treasure houses for Pharaoh.</p>\n\n<p>But still, the Jews continue to multiply, to Pharaoh's eyes, at an ever frightening pace. To put a stop to this, Pharaoh summons the Jewish midwives, Shifra and Puah, and commands them to kill all Jewish newborn males. This, he is certain, will put an end to the propagation of this race. When the midwives defy his order, he commands that all the newborn Jewish males be cast into the Nile — his stargazers had predicted that the savior of the Jews would die through water — in hopes this plan will ensure an early death for any potential Jewish leader.</p>",
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"covertext": "Jocheved, the wife of the Levite Amram, gives birth to a son. When she can no longer hide him, she weaves a basket from...",
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"body": "<p>Jocheved, the wife of the Levite Amram, gives birth to a son. When she can no longer hide him, she weaves a basket from some tall weeds growing by the Nile River. To keep him safe, she floats the basket down the river. The child's sister, Miriam, hides among the reeds to watch the child.</p>\n\n<p>Pharaoh's daughter comes to bathe in the river when she sees the floating cradle. When she opens it and sees the weeping baby, she realizes that this is a Jewish child, but her compassion is aroused and she resolves to take the baby home. She names him Moses, \"he who was drawn from the water.\"</p>\n\n<p>Miriam approaches the princess and offers to find a wet-nurse for the baby. When she accepts, Miriam brings Jocheved to the Princess, who hires her to nurse and care for the baby. When Moses grows older, he is returned to the palace, where Pharaoh's daughter raises him like a son.</p>\n\n<p>As a young man, Moses leaves the palace and discovers the hardship of his brethren. He sees an Egyptian beating a Hebrew and kills the Egyptian. The next day he sees two Jews fighting; when he admonishes them, they reveal his deed of the previous day, and Moses is forced to flee to the faraway land of Midian. There, Moses lives in a tent instead of a palace and marries a woman named Zipporah. Moses works for her father, Jethro, as a shepherd.</p>",
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"covertext": "As Moses is shepherding his flock, he comes upon a burning bush in which God appears to him and instructs him to go to P...",
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"body": "<p>As Moses is shepherding his flock, he comes upon a burning bush in which God appears to him and instructs him to go to Pharaoh and demand: \"Let My people go, so that they may serve Me.\" Moses objects, citing a speech defect he acquired while in the palace, and so Moses' brother, Aaron, is appointed to serve as his spokesman.</p><p>In Egypt, Moses and Aaron assemble the elders of Israel to tell them that the time of their redemption has come. The people believe; but Pharaoh refuses to let them go and even intensifies the suffering of Israel. He increases the burden of labor on his Hebrew slaves, commanding their taskmasters to cease bringing the Israelites straw to make the bricks. Now, they must go to the fields to collect the straw themselves, but maintain the same quota of brick production.</p><p>Moses can no longer bear the pain of his brethren; he turns to God saying, \"Why have You done evil to this people?\" God promises that the redemption is close at hand, \"Now you shall see what I will do to Pharaoh; for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.\"</p><p>God then reveals Himself to Moses, employing the \"four expressions of redemption:\"</p><p>.....He promises to take out the Children of Israel from Egypt</p><p>.....He promises to deliver them from their enslavement</p><p>.....He promises to redeem them and acquire them as His own chosen people at Mount Sinai</p><p>.....He will then bring them to the Land He promised to the Patriarchs as their eternal heritage</p><p>Moses and Aaron repeatedly come before Pharaoh to demand in the name of God, \"Let My people go, so that they may serve Me in the wilderness.\" Pharaoh repeatedly refuses. To show the power of God, Aaron's staff turns into a snake. He is challenged by the Egyptian sorcerers who turn their own magic sticks into snakes. Aaron's snake swallows the snakes of the Egyptian sorcerers.</p><p>Pharaoh still refuses to let the Jews go. Moses warns him that God will smite Egypt. Pharaoh remains impervious to thier pleas and does not believe in the power of God.</p><p>God begins to send a series of plagues upon the Egyptians. In the throes of each plague, Pharaoh promises to let the Children of Israel go; but he reneges the moment the affliction is removed.</p><p>-Aaron strikes the Nile, the waters turn to blood;\n-Swarms of frogs overrun the land;\n-Lice infest all men and beasts. Still, Pharaoh remains stubborn;\n-Hordes of wild animals invade the cities,\n-A pestilence kills the domestic animals,\n-Painful boils afflict the Egyptians.\n-Fire and ice combine to descend from the skies as a devastating hail. Still, \"the heart of Pharaoh was hardened and he would not let the children of Israel go; as God had said to Moses.\"</p>",
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"covertext": "The people of Egypt have suffered too much. They beg Pharaoh to let the Jews go. When Moses comes to warn Pharaoh of the...",
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"body": "<p>The people of Egypt have suffered too much. They beg Pharaoh to let the Jews go. When Moses comes to warn Pharaoh of the eighth plague, Pharaoh says: You say that you want to go serve your God? I'll let the men go, as long as the women and children stay behind. No, says Moses, we must all go, men women and children, cattle and herds. Pharaoh once again refuses.</p><p>The next plagues descends upon Egypt:\n-A swarm of locusts devours all the crops and greenery;\n-A thick, palpable darkness envelops the land.</p><p>The Israelites are instructed to bring a \"Passover offering\" to God: a lamb is to be slaughtered and its blood sprinkled on the doorposts and lintel of every Israelite home, so that God should pass over these homes when He comes to kill the Egyptian firstborn. The roasted meat of the offering is to be eaten that night together with matzah and bitter herbs.</p><p>Then God brings the tenth plague upon Egypt:\nAll the firstborn of Egypt are killed at the stroke of midnight of the 15th of the month of Nissan.</p><p>The death of the firstborn finally breaks Pharaoh's resistance and he literally begs the Children of Israel to leave his land.</p><p>Following God's command, they hastily depart; so hastily that there is no time for their dough to rise, and the only provisions they take along are unleavened. Before they go, they ask their Egyptian neighbors for gold, silver and garments, emerging from Egypt a wealthy nation.</p><p>Soon after allowing the Children of Israel to depart from Egypt, Pharaoh chases after them to force their return, and the Israelites find themselves trapped between Pharaoh's armies and the sea. God tells Moses to raise his staff over the water. The Red sea splits to allow the Israelites to pass through and then closes over the pursuing Egyptians. </p><p>The newly freed people will now head through the desert to the land that was promised to their ancestors.</p>",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues, to diminish our enjoyment of this festival. </p>\n\n<p>Dip a finger or a spoon into your wine glass for a drop for each plague as we recite them together in remembrance of the ten plagues which God brought down on the Egyptians:</p>\n\n<p><strong>Dam</strong> | <strong>דָּם | Blood </strong>There was blood in all the water of Egypt. The Egyptians could not bathe. They had no clean water to drink and could not water their crops.</p>\n\n<p><strong>Ts'Fardei-a</strong> | <strong>צְפַרְדֵּֽעַ | Frogs </strong>No one could sleep in peace. Frogs were everywhere.</p>\n\n<p><strong>Kinim</strong> | <strong>כִּנִּים | Lice </strong>Lice infested both man and beast making everyone miserable.</p>\n\n<p><strong>Aarov</strong> | <strong>עָרוֹב | Beasts </strong>Wild beasts galloped, slithered, snorted, growled, roared, and clawed in every corner of Egypt, threatening the people and trampling the crops.</p>\n\n<p><strong>Dever</strong> | <strong>דֶּֽבֶר | Diseases </strong>There were diseases that could not be cured and the cattle that the Egyptians needed for food died.</p>\n\n<p><strong>Sh’chin</strong> | <strong>שְׁחִין | Boils </strong>Painful boils afflicted the Egyptian people.</p>\n\n<p><strong>Barad</strong> | <strong>בָּרָד | Hail </strong>Hail rained down as dangerous balls of ice. The hail smashed roofs and damaged crops.</p>\n\n<p><strong>Arbeh</strong> |<strong> אַרְבֶּה | Locusts </strong>Locusts swarmed over all the trees and blades of grass, eating all the crops and greenery.</p>\n\n<p><strong>Choshech</strong> | <strong>חֹֽשֶׁךְ | Darkness </strong>Darkeness blotted out the sun. There was no natural light or heat. Moonlight and stars did not appear.</p>\n\n<p><strong>Makat b’chorot</strong> | <strong>מַכַּת בְּכוֹרוֹת | Death of the First-Born </strong>Death of the first-born son of every Egyptian family.</p>",
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"body": "<p>Pesach is a time to thank God for deliverig our ancestors from slavery to freedom, and to be grateful for the miracles that occurred. We say the Dayeinu to show that any one of those miracles would have been enough.</p>\n\n<p>As each stanza is read, let us all agree in unison with 'Dayeinu'.</p>\n\n<p>If God had only created the world and not brought us out of Egypt, it would have been enough. <strong>Dayeinu.</strong></p>\n\n<p>If He had brought us out of Egypt and had not carried out judgements against them, <strong>Dayeinu.</strong></p>\n\n<p>If God had only carried out judgements against them, and not given us their wealth, <strong>Dayeinu.</strong></p>\n\n<p>If He had given us their wealth, and had not split the Red sea for us, <strong>Dayeinu.</strong></p>\n\n<p>If God had only divided the sea but not helped us cross on dry land, <strong>Dayeinu.</strong></p>\n\n<p>If He had taken us through the sea on dry land, and not drowned our oppressors in it, <strong>Dayeinu.</strong></p>\n\n<p>If God had drowned our oppressors, but not supplied our needs in the desert for forty years, <strong>Dayeinu.</strong></p>\n\n<p>If He had supplied our needs in the desert and had not fed us the manna, <strong>Dayeinu.</strong></p>\n\n<p>If God had fed us the manna and not given us the Shabbat, <strong>Dayeinu.</strong></p>\n\n<p>If He had not given us the Shabbat and only given us the Torah, <strong>Dayeinu.</strong></p>\n\n<blockquote>\n<p>I-lu ho-tsi, ho-tsi ano, hotsianu mi-mitsrayim, hotsianu, mi-mitsriyim, dai-yenu.</p>\n\n<p><strong>Chorus: Dai-dai-yenu, dai-dai-yenu, dai-dai-yenu, daiyenu, dai-yenu!</strong></p>\n\n<p>I-lu na-tan, natan la-nu, natan-lanu et ha-shabbat, natan lanu et-ha-shabbat, Daiyenu.</p>\n\n<p>(Chorus)</p>\n\n<p>I-lu na-tan, natan la-nu, natan-lanu et ha-torah, natan lanu et-ha-torah, Daiyenu.</p>\n\n<p>(Chorus)</p>\n</blockquote>",
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"body": "<p>.</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 remember the fourth promise to the Jewish people, \"And I will take you to be my people.\" We learn that God loves us.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<blockquote>\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n</blockquote>\n\n<p>We praise You, God, who creates the fruit of the vine.</p>\n\n<p> <em>(Do not drink yet)</em> </p>\n\n<p><strong>The Cup of Elijah</strong></p>\n\n<p>We begin by pouring wine into the prophet Elijah’s cup from our own cups until it is filled. This helps us remember that we must all contribute our best talents and energies to help fulfill Elijah's promise of a peaceful world. Elijah dedicated himself to defending God against non-believers. As reward for his devotion and hard work, he was whisked away to heaven at the end of his life.</p>\n\n<p>Tradition says that Elijah will return to earth one day to signal the arrival of the Messiah, and the end of hatred, intolerance and war. As we sing Elijah’s song together, we watch to see if the wine in Elijah’s cup decreases even a little, a sure sign that he has visited.</p>\n\n<blockquote>\n<p> <em>Eliyahu hanavi, Eliyahu ha-tishbi, Eliyahu, Eliyahu, Eliyahu ha-gila-di </em> </p>\n</blockquote>",
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"body": "<p><strong>The Cup of Miriam </strong><br />\n<br />\nMiriam’s cup is filled with water to symbolize Miriam’s Well, a magical source of water that lasted during the 40 years the Jews spent wandering in the desert. We also honor Miriam’s role in liberating the Jewish people, first by saving Moses from death on the Nile and then helping to raise him. Miriam’s cup also celebrates the critical role of all Jewish women, past and present.<br />\n<br />\n <em>All: </em> This is the Cup of Miriam, to symbolize the water which gave new life to Israel as we struggled with ourselves in the wilderness. Blessed are You, Spirit of the Universe, who sustains us with endless possibilities, and enables us to reach a new place.</p>\n\n<p> <em>(Drink the fourth glass of wine)</em> </p>",
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"body": "<p>At this point in our seder we have said special words and have eaten different foods. We know that once we were slaves, but now we are free. It is traditional to end our seder with the phrase, \"Next Year in Jerusalem!\"</p>\n\n<p>Clearly this is not a literal wish to celebrate our seder next year in Jerusalem. It is more a reference to our wish for a brighter future for all. For the freedom the Jews were given as God delivered them out of Egypt and led them toward the promised land.</p>\n\n<p>For each of us, this wish may represent something different in our lives and for others around us. So as we all speak the traditional ending, I ask that you reflect--just for yourself--what this phrase means to you.</p>\n\n<blockquote>\n<p>L'shana haba-a bi-Yrushalayim!</p>\n</blockquote>",
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"body": "<p>.</p>\n\n<p>As each prase is chanted, we all sing: <em><strong>Chad-gad-yaaah, Chad gadya</strong></em> </p>\n\n<p>1. An only kid, an only kid, my father bought for two zuzim</p>\n\n<p>2. Then came the cat and ate the kid my father bought for two zuzim</p>\n\n<p>3. Then came the dog and bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>4. Then came the stick that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>5. Then came the fire and burned the stick, that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>6. Then came the water and quenched the fire that burned the stick, that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>7. Then came the ox and drank the water that quenched the fire, that burned the stick, that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>8. Then came the butcher and killed the ox that drank the water, that quenched the fire, that burned the stick, that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>9. Then came the angel of death and slew the butcher, that killed the ox, that drank the water, that quenched the fire, that burned the stick, that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim</p>\n\n<p>10. Then came the Holy One and destroyed the angel of death, that slew the butcher, that killed the ox, that drank the water, that quenched the fire, that burned the stick, that beat the dog, that bit the cat, that ate the kid my father bought for two zuzim!</p>",
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"body": "<p> <em>(To the tune of \"My Favorite Things\" from The Sound of Music)</em> </p>\n\n<p>Cleaning and cooking and so many dishes<br />\nOut with the chametz, no pasta, no knishes<br />\nFish that's gefillted, horseradish that stings<br />\nThese are a few of our Passover things.</p>\n\n<p>Matzo and karpas and chopped up charoset<br />\nShankbones and kiddish and Yiddish neurosis<br />\nTante who kvetches and uncle who sings<br />\nThese are a few of our Passover things.</p>\n\n<p>Motzi and maror and trouble with Pharaohs<br />\nFamines and locusts and slaves with wheelbarrows<br />\nMatzah balls floating and eggshell that cling<br />\nThese are a few of our Passover things.</p>\n\n<p>When the plagues strike.<br />\nWhen the lice bite.<br />\nWhen we're feeling sad.<br />\nWe simply remember our Passover things.<br />\nAnd then we don't feel so bad.</p>",
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"body": "<p><strong>Ritual Hand-Washing in Preparation for the Seder</strong></p>\n\n<p>Water is refreshing, cleansing, and clear, so it’s easy to understand why so many cultures and religions use water for symbolic purification. Washing hands takes place twice during our Seder: now, with no blessing, to get us ready for the rituals to come; and then later, with a blessing, preparing us for the meal.</p>",
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"covertext": ". The blessing after the meal is immediately followed by the third cup of wine. With this third cup we remember the thir...",
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"body": "<p>.</p>\n\n<p>The blessing after the meal is immediately followed by the third cup of wine. With this third cup we remember the third promise God made to the Jewish people: \"I will redeem you with an outstretched arm.\" This means that God reaches out to us.</p>\n\n<blockquote>\n<p>Baruch ata Adonai, eloheinu melech ha-olam, borei p'ri hagafen</p>\n</blockquote>\n\n<p>We praise You, God, for creating fruit that grows on the vine.</p>\n\n<p> <em>(Drink the third cup of wine)</em> </p>",
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"covertext": "מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹתMa nishtana halaila hazeh mikol haleilot? Why is this night differe...",
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"body": "<p>מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת</p><p><strong>Ma nishtana halaila hazeh mikol haleilot?</strong>\nWhy is this night different from all other nights?</p><p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה</p><p> <em>1) Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.</em> \nWhy is it that on all other nights during the year we eat either bread or matzo, but on this night we eat only matzo?</p><p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר</p><p> <em>2) Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</em> \nWhy is it that on all other nights we eat all kinds of herbs, but on this night we eat only bitter herbs?</p><p>שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים</p><p> <em>3) Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</em> \nWhy is it that on all other nights we do not dip our herbs even once, but on this night we dip them twice?</p><p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ\n\n</p><p> <em>4) Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</em> \nWhy is it that on all other nights we eat either sitting or reclining, but on this night we eat in a reclining position?</p>",
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Moses before Pharoah
Haggadah Section: -- Exodus Story
![](/_ipx/f_webp&q_80/https://assets.haggadot.com/clips/304856/Moses-before-Pharoah.jpg)
Source:
Art by Sefira Ross
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