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"body": "<p>The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world.</p>\n\n\n\n<p><strong>Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.</strong></p>\n\n<p> <em>Blessed are You, Adonai our God, Ruler of the Universe, who has sanctified us with laws and commanded us to light the festival lights.</em> </p>\n\n<p>As we light the festival candles, we acknowledge that as they brighten our Passover table, good thoughts, good words, and good deeds brighten our days.</p>\n\n<p>(by <a href=\"http://www.haggadot.com/contributors-details/128809\">Linda Schneider</a>)</p>\n",
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"body": "\n\n<p>The next item on our plate is the <strong style=\"text-align:center;\">karpas</strong>: the vegetable representing spring. Many families use a green leafy vegetable because the green makes people think about freshness, coming alive, being healthy- all the wonderful things that go along with freedom. But when families do not have enough resources they can't always get fresh fruits and vegetables. When our family lived in Eastern Europe it was also difficult to get fresh green vegetables, so some family's tradition is to use what those ancestors ate instead: potatoes. When we say the blessing we feel blessed that all of us here can eat fresh and healthy vegetables every day, and we dip in the saltwater to not only remember the tears our people shed as slaves, but also to remember all of the children who still do not have access to fresh, green vegetables.</p>\n\n<p>-by Debra Farkas</p>\n\n<p> <em>Dip the Karpas (parsley or potato) into salt-water, and recite the following blessing:</em> </p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.</p>\n\n<p>Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.</p>\n\n\n\n<p><a href=\"http://quodid.com/quotes/2744/frederick-douglass/slaves-sing-most-when-they-are-most-unhappy\">Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart, and he is relieved by them, only as an aching heart is relieved by its tears.</a></p>\n\n<p style=\"text-align:right;\">—<a href=\"http://quodid.com/people/frederick-douglass\">Frederick Douglass</a></p>\n",
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"body": "<p>בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא. כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה . אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל</p>\n\n<p><em>Baruch hamakom, baruch hu. Baruch shenatan torah l'amo yisra-eil, baruch hu. K'neged arba-ah vanim dib'rah torah. Echad chacham, v'echad rasha, v'echad tam, v'echad she-eino yodei-a lishol</em></p>\n\n<p><strong>The Torah speaks of four types of children: one is wise, one is wicked, one is simple, and one does not know how to ask.</strong></p>\n\n<p>חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.</p>\n\n<p><em>Chacham mah hu omeir? Mah ha-eidot v'hachukim v'hamishpatim, asher tzivah Adonai Eloheinu etchem? V'af atah emor lo k'hilchot hapesach. Ein maftirin achar hapesach afikoman.</em></p>\n\n<p><strong>The Wise One asks: \"What is the meaning of the laws and traditions God has commanded?\" (Deuteronomy 6:20) You should teach him all the traditions of Passover, even to the last detail.</strong></p>\n\n\n\n<p>רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבֹדָה הַזֹּאת לָכֶם? לָכֶם - וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי - וְלֹא לוֹ. אִילּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל</p>\n\n<p><em>Rasha, mah hu omer? Mah ha-avodah ha-zot lachem? Lachem v’lo lo. Ul'fi shehotzi et atzmo min hak'lal, kafar ba-ikar. V'af atah hakheih et shinav, ve-emor lo. Ba-avur zeh, asah Adonai li, b'tzeiti mimitzrayim, li v'lo lo. Ilu hayah sham, lo hayah nigal.</em></p>\n\n<p><strong>The Wicked One asks: \"What does this ritual mean to you?\" (Exodus 12:26) By using the expression \"to you\" he excludes himself from his people and denies God. Shake his arrogance and say to him: \"It is because of what the Lord did for me when I came out of Egypt...\" (Exodus 13:8) \"For me\" and not for him -- for had he been in Egypt, he would not have been freed.</strong></p>\n\n<p>תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים</p>\n\n<p><em>Tam mah hu omeir? Mah zot? V'amarta eilav. B'chozek yad hotzi-anu Adonai mimitzrayim mibeit avadim.</em></p>\n\n<p><strong>The Simple One asks: \"What is all this?\" You should tell him: \"It was with a mighty hand that the Lord took us out of Egypt, out of the house of bondage.\"</strong></p>\n\n<p>ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם</p>\n\n<p><em>V'she-eino yodei-a lishol, at p'tach lo. Shene-emar. V'higadta l'vincha, bayom hahu leimor. Ba-avur zeh asah Adonai li, b'tzeiti mimitzrayim.</em></p>\n\n<p><strong>As for the One Who Does Not Know How To Ask, you should open the discussion for him, as it is written: \"And you shall explain to your child on that day, 'It is because of what the Lord did for me when I came out of Egypt.\" (Exodus 13:8)</strong></p>\n",
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"body": "<p>Once upon a time, during a famine Jacob and his family fled to Egypt where food was plentiful. Jacob's son Joseph had risen to high position in Pharaoh’s court, interpreting his dreams, and Jewish people were well-respected and integrated into Egyptian society.</p>\n\n<p>Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found Jewish people threatening, and ordered them to be enslaved. In fear of rebellion, Pharaoh decreed that all Hebrew baby boys be killed. Two midwives named Shifrah and Puah defied his orders and helped the baby Moses to survive. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaoh’s daughter, who named him Moses because she drew him forth from the water. Moses survived to adulthood, and was raised as Prince of Egypt.</p>\n\n<p>Although a child of royalty, as he grew he became aware of Pharoah's slaves. When he saw an overseer mistreat a slave, Moses struck the overseer and killed him. Fearing retribution, he set out across the Sinai Desert alone. In the Desert, Moses found a bush that was on fire and God spoke to him through that bush. God told Moses to lead the Hebrew people to freedom. Moses argued with God, pleading that he was inadequate, but God disagreed and convinced Moses to talk to Pharoah.</p>\n\n<p>When Moses went to Pharoah, he said \"Let my people go\". Pharaoh said \"No\". So, God sent the 1st plague -Blood. Moses went to Pharoah. He said, \"Let my people go\". Pharaoh said \"No\". So, God sent the 2nd plague - Frogs. Moses went to Pharoah. He said, \"Let my people go\". Pharoah said, \"No\". The 3rd plague was Lice. Moses went to Pharoah. He said, \"Let my people go\". Pharaoh said, \"No\". The 4th plague was Wild Beasts. Moses went to Pharoah. He said, \"Let my people go\". Pharoah said, \"No\". The 5th plague was Cattle Disease. Moses went to Pharoah. He said, \"Let my people go\". Pharoah said, \"No\". The 6th plague was Boils. Moses went to Pharoah. He said \"Let my people go\". Pharaoh said,\" No\". The 7th plague was Hail stones. Moses went to Pharoah. He said, \"Let my people go\". Pharoah said, \"No\". The 8th plague was Locusts. Moses went to Pharoah. He said, \"Let my people go\". Pharaoh said, \"No\". The 9th plague was Darkness. Moses went to Pharoah. He said, \"Let my people go\". Pharoah said, \"No\". The last plague was Death. Pharoah said \"Yes\" The people got ready to leave very quickly, so quickly that their bread didn't have time to rise; it baked into matzah. They walked through the desert to the sea. Pharoah's soldiers chased after them. When they got to the sea, Moses held up his his staff and the sea divided. The Jewish people walked through the sea to freedom and a new future.</p>\n",
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"covertext": "עֲבָדִים הָיִינו עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יי אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹ...",
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"body": "<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>V’hee She-amdah</p>\n\n<p> <em>We lift up our cup wine and cover the matzah, as we recite the following and recall God's promise to Abraham, emphasizing eternal divine watchfulness.</em> </p>\n\n<p>וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.</p>\n\n<p> <em>V'hi she-am'dah la-avoteinu v'lanu. Shelo echad bilvad, amad aleinu l'chaloteinu. Ela sheb'chol dor vador, om'dim aleinu l'chaloteinu, v'hakadosh Baruch hu matzileinu mi-yadam.</em> </p>\n\n<p>This covenant that remained constant for our ancestors and for us has saved us against any who arose to destroy us in every generation, and throughout history when any stood against us to annihilate us, the Kadosh Barukh Hu kept saving us from them.</p>\n\n<p> <em>We lower the wine cup and continue with the recitation of the traditional Midrash or Rabbinic discussion of the Passover Exodus story as recorded in the Torah, beginning first with the threat to Israel from Lavan and then the threat from Pharaoh.</em> </p>\n\n<p>And the Egyptians dealt ill with us--as it is written \"come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land\" (Exodus 1,10).</p>\n\n<p>And afflicted us--as it is written \"Therefore they did set over them taskmasters to afflict them with their burdens.\" (Exodus 1,11)</p>\n\n<p>And laid upon us hard bondage--as it is written \"And the Egyptians made the children of Israel to serve with rigour\" (Exodus 1,13).</p>\n\n<p>“We cried to the Lord, the God of our fathers; the Lord heard our cry and saw our affliction, our toil, and our oppression.” (Dt. 26:6)</p>\n\n<p>The Lord heard our cry – as it is written: “God heard their groaning; God remembered His covenant with Abraham, with Isaac, and with Jacob.”</p>\n\n<p>And saw our affliction - “God saw the children of Israel and God knew.”</p>\n\n<p>Our toil – refers to the drowning of the sons, as it is written: “Every son that is born you shall cast into the river, but you shall let every daughter live.”</p>\n\n<p>Our oppression – means the pressure used upon them, as it is written: “I have also seen how the Egyptians are oppressing them.”</p>\n\n<p>“The Lord brought us out of Egypt with a mighty hand and outstretched arm, with great awe, miraculous signs and wonders.” (Dt. 26:8)</p>\n\n<p>The Lord brought us out of Egypt – not by an angel, not by a seraph, not by a messenger, but by the holy one, blessed be He, Himself, as it is written: “I will pass through the land of Egypt on that night; I will smite all the firstborn in the land of Egypt from man unto beast; on all the gods of Egypt I will execute judgments; I am the Lord.”</p>\n\n<p>“I will pass through the land of Egypt on that night” – myself and not an angel; “I will smite all the firstborn in the land of Egypt” – myself and not a seraph; “on all the gods of Egypt I will execute judgments” – myself and not a messenger; “I am the Lord” – I and none other.</p>\n",
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"body": "<p>Maggid – Closing</p>\n\n<p>דַּיֵינוּ</p>\n\n<p>כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ!</p>\n\n<p>אִלוּ הוֹצִיאָנוּ מִמִצְרַים, וְלֹא עָשָׂה בָּהֶם שְׁפָטִים, דַּיֵינוּ.</p>\n\n<p>אִלוּ עָשָׂה בָּהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם, דַּיֵינוּ.</p>\n\n<p>אִלוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם, דַּיֵינוּ.</p>\n\n<p>אִלוּ הָרַג אֶת בְּכוֹרֵיהֶם, וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם, דַּיֵינוּ.</p>\n\n<p>אִלוּ נָתַן לָנוּ אֶת מָמוֹנָם, וְלֹא קָרַע לָנוּ אֶת הַיָּם, דַּיֵינוּ.</p>\n\n<p>אִלוּ קָרַע לָנוּ אֶת הַיָּם, וְלֹא הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, דַּיֵינוּ.</p>\n\n<p>אִלוּ הֶעֱבֵירָנוּ בְּתוֹכוֹ בֶּחָרָבָה, וְלֹא שְׁקַע צָרֵנוּ בְּתוֹכוֹ, דַּיֵינוּ.</p>\n\n<p>אִלוּ שִׁקַע צָרֵנוּ בְּתוֹכוֹ, וְלֹא סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, דַּיֵינוּ.</p>\n\n<p>אִלוּ סִפֵּק צָרְכֵּנוּ בּמִדְבָּר אַרְבָּעִים שָׁנָה, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן, דַּיֵינוּ.</p>\n\n<p>אִלוּ הֶאֱכִילָנוּ אֶת הַמָּן, וְלֹא נָתַן לָנוּ אֶת הַשַׁבָּת, דַּיֵינוּ.</p>\n\n<p>אִלוּ נָתַן לָנוּ אֶת הַשַׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי, דַּיֵינוּ.</p>\n\n<p>אִלוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נַָתַן לָנוּ אֶת הַתּוֹרָה, דַּיֵינוּ.</p>\n\n<p>אִלוּ נַָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, דַּיֵינוּ.</p>\n\n<p>אִלוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וְלֹא בָנָה לָנוּ אֶת בֵּית הַבְּחִירָה, דַּיֵינוּ</p>\n\n<p> <em>Kama ma’a lot tovot lamakom aleinu.</em> </p>\n\n\n\n<p> <em>Ilu hotzi’anu mimitzrayim, v’lo asah bahem shfatim, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu asah bahem shfatim, v’lo asah vailoheihem, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu asah vailoheihem, v’lo harag et bichoraihem, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu harag et bichoraihem, v’lo natan lanu mamonam, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu natan lanu mamonam, v’lo karah lanu et hayam, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu karah lanu et hayam, v’lo he’evairanu bitocho becheravah, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu he’evairanu bitocho becheravah, v’lo shikah tzareinu b’tocho, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu shikah tzareinu b’tocho, v’lo sifek tzarchainu bamidbar arba’im shana, dayneu.</em> </p>\n\n\n\n<p> <em>Ilu sifek tzarchainu bamidbar arba’im shana, v’lo he’echilanu et haman, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu he’echilanu et haman, v’lo natan lanu et hashabbat, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu natan lanu et hashabbat, v’lo karvanu lifnei har Sinai, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu karvanu lifnei har Sinai, v’lo natan lanu et hatorah, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu natan lanu et hatorah, v’lo hichnisanu l’eretz Yisrael, dayenu.</em> </p>\n\n\n\n<p> <em>Ilu hicnisanu l’eretz Yisrael, v’lo vana lanu et bait habchirah, dayenu.</em> </p>\n\n\n\n<p>God has bestowed many favors upon us.</p>\n\n<p>Had He brought us out of Egypt, and not executed judgments against the Egyptians, It would have been enough – Dayyenu</p>\n\n<p>Had He executed judgments against the Egyptians, and not their gods, It would have been enough – Dayyenu</p>\n\n<p>Had He executed judgments against their gods and not put to death their firstborn, It would have been enough – Dayyenu</p>\n\n<p>Had He put to death their firstborn, and not given us their riches, It would have been enough – Dayyenu</p>\n\n<p>Had He given us their riches, and not split the Sea for us, It would have been enough – Dayyenu</p>\n\n<p>Had He split the Sea for us, and not led us through it on dry land, It would have been enough – Dayyenu</p>\n\n<p>Had He led us through it on dry land, and not sunk our foes in it, It would have been enough – Dayyenu</p>\n\n<p>Had He sunk our foes in it, and not satisfied our needs in the desert for forty years, It would have been enough – Dayyenu</p>\n\n<p>Had He satisfied our needs in the desert for forty years, and not fed us the manna, It would have been enough – Dayyenu</p>\n\n<p>Had He fed us the manna, and not given us the Sabbath, It would have been enough – Dayyenu</p>\n\n<p>Had He given us the Sabbath, and not brought us to Mount Sinai, It would have been enough – Dayyenu</p>\n\n<p>Had He brought us to Mount Sinai, and not given us the Torah, It would have been enough – Dayyenu</p>\n\n<p>Had He given us the Torah, and not brought us into Israel, It would have been enough – Dayyenu</p>\n\n<p>Had He brought us into Israel, and not built the Temple for us, It would have been enough – Dayyenu</p>\n\n\n\n<p>Obligations of the Holiday</p>\n\n<p>Rabban Gamliel would teach that all those who had not spoken of three things on Passover had not fulfilled their obligation to tell the story, and these three things are:</p>\n\n<p>Point to the shank bone.</p>\n\n<p>The Pesah which our ancestors ate when the Second Temple stood: what is the reason for it? They ate the Pesah because the holy one, Blessed be He “passed over” the houses of our ancestors in Egypt, as it is written in the Torah: “And You shall say, ‘It is the Passover offering for Adonai, who passed over the houses of the Israelites saving us in Mitzrayim but struck the houses of the Egyptians.</p>\n\n<p> <em>Point to the matza.</em> </p>\n\n<p>Matzah - what does it symbolize in the Seder? There was insufficient time for the dough of our ancestors to rise when the holy one, Blessed be He was revealed to us and redeemed us, as it is written in the Torah: “And they baked the dough which they brought forth out o Egypt into matzah – cakes of unleavened bread – which had not risen, for having been driven out of Egypt they could not tarry, and they had made no provisions for themselves.”</p>\n\n<p>Point to the maror.</p>\n\n<p>Why do we eat Maror? For the reason that the Egyptians embitter the lives of our ancestors in Mitzrayim, as the Torah states: “And they embittered their lives with servitude, with mortar and bricks without straw, with every form of slavery in the field and with great torment.”</p>\n\n<p>Therefore we are obligated, to thank, sing the Hallel, praise, glorify, exalt, honor, bless, elevate and raise our voices for joy to the holy one, Blessed be He, Who performed all these miracles for our ancestors and therefore for us! You brought us from human servitude to freedom, from sorrow to joy, for a time of mourning to a festive day, from deep darkness to great light and from slavery to redemption! In Your presence we renew our singing as in ancient days: Hallel-lu-yah Sing Hallel to God.</p>\n\n\n\n<p>Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.</p>\n\n<p>לְפִיכָךְ אֲנַחְנוּ חַיָבִים לְהוֹדוֹת, לְהַלֵל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִסִּים הָאֵלוּ: הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה: הַלְלוּיָהּ</p>\n\n<p> <em>L’fichach anachnu chayavim l’hodot, l’hallel, l’shabeiach, l’faeir, l’romeim, l’hadeir, l’vareich, l’aleih ul’kaleis, l’mi she’asah a’avoteinu v’lanu et kol hanisim haeilu: hotzianu meiavdut l’cheirut miyagon l’simchah, umei’eivel l’yom tov, umei’afeilah l’or gadol, umishibud ligulah. V’nomar l’fanav shirah chadashah: halleluyah.</em> </p>\n\n<p>Therefore it is our duty to thank and praise, pay tribute and glorify, exalt and honor, bless and acclaim the One who performed all these miracles for our fathers and for us. He took us out of slavery into freedom, out of grief into joy, out of mourning into a festival, out of darkness into a great light, out of slavery into redemption. We will recite a new song before Him! Halleluyah!</p>\n\n\n\n<p>Hallelujah</p>\n\n<p>by Leonard Cohen</p>\n\n\n\n<p>Now I've heard there was a secret chord<br />\nThat David played, and it pleased the Lord<br />\nBut you don't really care for music, do you?<br />\nIt goes like this<br />\nThe fourth, the fifth<br />\nThe minor fall, the major lift<br />\nThe baffled king composing Hallelujah<br />\n<br />\nHallelujah<br />\nHallelujah<br />\nHallelujah<br />\nHallelujah<br />\n<br />\nYour faith was strong but you needed proof<br />\nYou saw her bathing on the roof<br />\nHer beauty and the moonlight overthrew her<br />\nShe tied you<br />\nTo a kitchen chair<br />\nShe broke your throne, and she cut your hair<br />\nAnd from your lips she drew the Hallelujah<br />\n<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nYou say I took the name in vain<br />\nI don't even know the name<br />\nBut if I did, well really, what's it to you?<br />\nThere's a blaze of light<br />\nIn every word<br />\nIt doesn't matter which you heard<br />\nThe holy or the broken Hallelujah<br />\n<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\n<br />\nI did my best, it wasn't much<br />\nI couldn't feel, so I tried to touch<br />\nI've told the truth, I didn't come to fool you<br />\nAnd even though<br />\nIt all went wrong<br />\nI'll stand before the Lord of Song<br />\nWith nothing on my tongue but Hallelujah<br />\n<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah, Hallelujah<br />\nHallelujah</p>\n\n\n\n<p>The Second Cup of Wine</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>\n\n<p>Praised are you, Adonai, our God, sovereign of the universe, who has created the fruit of the vine.</p>\n",
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"body": "<p>The bitter herbs serve to remind us of how the Egyptians embittered the lives of the Israelites in servitude. When we eat the bitter herbs, we share in that bitterness of oppression. We must remember that slavery still exists all across the globe. When you go to the grocery store, where does your food come from? Who picked the sugar cane for your cookie, or the coffee bean for your morning coffee? We are reminded that people still face the bitterness of oppression, in many forms.</p>\n\n<p>Together, we recite:</p>\n\n<p>ָבּרוּךְ ַאָתה יי ֱאלֹ ֵהינוּ ֶמֶלךְ ָהעוָֹלם, ֲא ֶשר ִקְד ָשנוּ ְבּ ִמ ְצווָֹתיו, ְו ִצָוּנוּ ַעל ֲאִכיַלת ָמרוֹר.</p>\n\n<p><em>Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</em></p>\n\n<p>Blessed are You, Eternal our God, Sovereign of the universe, who has sanctified us with Your commandments and ordained that we should eat bitter herbs.</p>\n\n<p>EAT THE BITTER HERB.</p>\n",
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"body": "<p>Shulchan Orech שֻׁלְחָן עוֹרֵךְ Now is time to enjoy the festival meal and participate in lively discussion. It is permitted to drink wine between the second and third cups.</p>\n\n<p>“It is not the fault of the slaveholder that he is cruel, so much as it is the fault of the system under which he lives. He cannot withstand the influence of habit and associations that surround him. Taught from earliest childhood, by all that he sees and hears, that the rod is for the slave's back, he will not be apt to change his opinions in maturer years.”</p>\n\n<p>― Solomon Northup, Twelve Years a Slave</p>\n\n<p>What are the conditions that lead to slavery?</p>\n",
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"covertext": "Barech בָּרֵךְ Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal). שִׁיר הַמַּעֲלוֹת: בְּשׁו...",
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"body": "\n\n<p>Barech</p>\n\n<p>בָּרֵךְ</p>\n\n<p><em>Pour the third cup of wine and recite Birkat Hamazon (Blessing after the Meal).</em></p>\n\n<p>שִׁיר הַמַּעֲלוֹת:</p>\n\n<p>בְּשׁוּב יהוה אֶת־שִׁיבַת צִיּוֹן הָיִ֫ינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם, הִגְדִּיל יְיָ לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְיָ לַעֲשׂוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְיָ אֶת שְׁבִיתֵנוּ, כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו.</p>\n\n<p>תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד. וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ. הוֹדוּ לַייָ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ. מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ</p>\n\n<p>Leader:</p>\n\n<p>רַבּוֹתַי נְבָרֵךְ.</p>\n\n<p>יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.</p>\n\n\n\n<p>יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם. בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.</p>\n\n\n\n<p>all together:</p>\n\n<p>בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.</p>\n\n\n\n<p>Leader:</p>\n\n<p>בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִּינוּ.</p>\n\n\n\n<p>All together:</p>\n\n<p>בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ.</p>\n\n\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.</p>\n\n\n\n<p>נוֹדֶה לְךָ יְיָ אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.</p>\n\n\n\n<p>וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.</p>\n\n<p>רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ אָבִינוּ רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.</p>\n\n\n\n\n\n\n\n<p><em>The Blessing after the Meal concludes by drinking the Third Cup of wine, while reclining to the left.</em></p>\n\n\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן.</p>\n\n<p><em>Baruch atah Adonai, Eloheinu melech ha-olam, borei p'ri hagafen.</em></p>\n\n<p>Praised are you, Adonai, Lord of the universe, who has created the fruit of the vine.</p>\n\n<p>Elijah</p>\n\n<p><em>Fill the Cup of Elijah on the table. Traditionally the youngest children open the door for Elijah. Everyone joins in singing \"Eliyahu Ha-Navi\" and then the door is closed.</em></p>\n\n<p>Eliyahu Ha-navee</p>\n\n<p>Eliyahu Ha-tish-bee</p>\n\n<p>Eliyahu, Eliyahu</p>\n\n<p>Eliyahu Ha-giladee</p>\n\n<p>Bim Heira B’yameinu Yavo eileinu
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"covertext": "The Fourth Cup of Wine בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן. Baruch Atah Adonai Elohei...",
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