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"body": "\n\n<p>Obligations of the Holiday</p>\n\n<p>רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר:כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן</p>\n\n<p> פֶּסַח, מַצָה, וּמָרוֹר</p>\n\n<p> <em> Rabban Gamlieil hayah omeir: kol shelo amar sh’loshah d’varim eilu bapesach, lo yatza y’dei chovato, v’eilu hein: Pesach, Matzah, Umaror.</em> </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>פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָם, עַל שׁוּם מָה? עַל שׁוּם שֶׁפֶָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיי, אֲשֶׁר פֶָּסַח עַל בָּתֵּי בְּני יִשְׂרָאֵל בְּמִצְרַים בְּנָגְפּוֹ אֶת מִצְרַים , וְאֶת בָּתֵּינוּ הִצִּיל? וַיִּקֹּד הָעָם וַיִּשְּׁתַּחווּ</p>\n\n<p> <em>Pesach shehayu avoteinu och’lim, bizman shebeit hamikdash hayah kayam, al shum mah? Al shum shepasach hakadosh baruch hu al batei avoteinu b’mitzrayim, shene’emar: va’amartem zevach pesach hu l’Adonai, asher pasach al batei v’nei Yisrael b’mitzrayim, b’nagpo et mitzrayim v’et bateinu hitzil, vayikod ha’am vayishtachavu.</em> </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>מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַּם צֵדָה לֹא עָשׂו לָהֶם</p>\n\n<p> <em>Matzah zeh sheanu och’lim, al shum mah? Al shum shelo hispik b’tzeikam shel avoteinu l’hachamitz ad sheniglah aleihem melech malchei ham’lachim, hakadosh baruch hu, ug’alam, shene’emar: vayofu et habatzeik asher hotziu mimitzrayim ugot matzot, ki lo chameitz, ki gor’shu mimitzrayim v’lo yachlu l’hitmahmeiha, v’gam tzeidah lo asu lahem.</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>מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מה? עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵי אֲבוֹתֵינוּ בְּמִצְרַים , שֶׁנֶּאֱמַר: וַיְמָרֲרוּ אֶת חַיֵיהם בַּעֲבֹדָה קָשָה, בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֶת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶך</p>\n\n<p> <em>Maror zeh sheanu och’lim, al shum mah? Al shum shemeir’ru hamitzrim et chayei avoteinu b’mitzrayim, shene’emar: vayamararu et chayeihem baavodah kashah, b’chomer uvilveinim uv’chol avodah basadeh et kol avodatam asher avdu vahem b’farech.</em> </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>בְּכָל דּוֹר וָדוֹר חַיָב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלוּ הוּא יֶָָצֶָא מִמִּצְרַָים , שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרַים . לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָׁם , לְמַעַן הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵנוּ</p>\n\n<p> <em>B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim, shene’emar: v’higadta l’vincha bayom hahu leimor, ba’avur zeh asah Adonai li b’tzeiti mimitzrayim. Lo et avoteinu bilvad ga’al hakadosh baruch hu, ela af otanu ga’al imahem, shene’emar: v’otanu hotzi misham, l’ma’an havi otanu, latet lanu et ha’aretz asher nishba la’avoteinu.</em> </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<p>Cover the matza and raise the cup of wine until it is drunk at the end of Maggid.</p>",
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"body": "<p></p>\n\n<p>Dayeinu means \"it would have been enough or \"we would have been satisfied.\" Dayeinu is the opposite of hopelessness, it is thankfulness. Tonight we are expressing our gratitude for our lives.</p>\n\n<p> <em>In many Sephardi and Mizrahi communities, the singing of Dayenu is accompanied by beating each other with leeks or scallions. Using bunches of scallions or leeks, Seder participants beat each other (lightly) on the back and shoulders to symbolize the taskmasters whip.</em> </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, דַּיֵינו</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<p> <em>Ilu hotzi’anu mimitzrayim, v’lo asah bahem shfatim, dayenu.</em> </p>\n\n<p> <em>Ilu asah bahem shfatim, v’lo asah vailoheihem, dayenu.</em> </p>\n\n<p> <em>Ilu asah vailoheihem, v’lo harag et bichoraihem, dayenu.</em> </p>\n\n<p> <em>Ilu harag et bichoraihem, v’lo natan lanu mamonam, dayenu.</em> </p>\n\n<p> <em>Ilu natan lanu mamonam, v’lo karah lanu et hayam, dayenu. </em> </p>\n\n<p> <em>Ilu karah lanu et hayam, v’lo he’evairanu bitocho becheravah, dayenu. </em> </p>\n\n<p> <em>Ilu he’evairanu bitocho becheravah, v’lo shikah tzareinu b’tocho, dayenu. </em> </p>\n\n<p> <em>Ilu shikah tzareinu b’tocho, v’lo sifek tzarchainu bamidbar arba’im shana, dayneu. </em> </p>\n\n<p> <em>Ilu sifek tzarchainu bamidbar arba’im shana, v’lo he’echilanu et haman, dayenu. </em> </p>\n\n<p> <em>Ilu he’echilanu et haman, v’lo natan lanu et hashabbat, dayenu. </em> </p>\n\n<p> <em>Ilu natan lanu et hashabbat, v’lo karvanu lifnei har Sinai, dayenu. </em> </p>\n\n<p> <em>Ilu karvanu lifnei har Sinai, v’lo natan lanu et hatorah, dayenu. </em> </p>\n\n<p> <em>Ilu natan lanu et hatorah, v’lo hichnisanu l’eretz Yisrael, dayenu. </em> </p>\n\n<p> <em>Ilu hicnisanu l’eretz Yisrael, v’lo vana lanu et bait habchirah, dayenu. </em> </p>\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>",
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"body": "<p></p>\n\n<p> <em>Wash hands while reciting the traditional blessing for washing the hands:</em> </p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.</p>\n\n<p> <em>Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who sanctified us with Divine mitzvot and commanded us on the washing of the hands.</p>",
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"body": "<p></p>\n\n<p>Maror מָרוֹר</p>\n\n<p> <em>Now take an ounce of the maror. Dip it into the Charoset, but not so much that the bitter taste is neutralized. Maror embodies the taste of slavery. Recite the following blessing and then eat the maror (without reclining): </em> </p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.</p>\n\n<p> <em>Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to eat the bitter herb.</p>",
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"body": "\n\n<p>זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.</p>\n\n<p> <em>Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”</em> </p>\n\n<p>We have just eaten matza and maror separately. But, in the days of the temple, Rav Hillel used to eat them all together in a sandwich. Eating Hillel's sandwich tonight reminds us of the way life combines moments of suffering (maror) and of relief (matza), enslavement and freedom. </p>\n\n",
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"covertext": "זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹ...",
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"body": "<p></p>\n\n<p>זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵים מַה שֶׁנֶּאֱמַר: עַל מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ.</p>\n\n<p> <em>Zeicher l'mikdash k'hileil. Kein asah hileil bizman shebeit hamikdash hayah kayam. Hayah koreich pesach, matzah, u-maror v'ocheil b'yachad. L'kayeim mah shene-emar. “Al matzot um'rorim yochlu-hu.”</em> </p>\n\n<p>We have just eaten matza and maror separately. But, in the days of the temple, Rav Hillel used to eat them all together in a sandwich. Eating Hillel's sandwich tonight reminds us of the way life combines moments of suffering (maror) and of relief (matza), enslavement and freedom. </p>\n\n<p>The Zohar calls matzah \"the bread of faith\" because it represents humility and brokenness. </p>\n\n<p>Let's recall the concepts of tzimtzum, shevirah, and tiqqun. </p>\n\n<p>Matzah represents our bodies which, just like the vessels, are bursting with light. And, just like the vessels, we're bound to crack and break. When the vessels were whole we were still in the Garden of Eden, our mothers' womb. This isn't real life. Life is the good and the bad, the pleasure and the pain. Life begins with the vessels crack and chaos and commotion are released into the world. </p>\n\n<p>Imagine we had the technology to enter into a simulation where we could plan exactly how we wanted our lives to play out. You choose all of the experiences that you will have. You can choose to have the most satisfying, pleasurable, perfect life. Your body is put in a tank of fluid and electrodes are attached to your head. Once you're in the tank the simulation begins and you have no recollection of your life before the machine; you have no clue that you're in a simulation. The friends you make, the books you read, the sex you have are all real to you, but only actually exist in your mind. You die in the tank, so you ever know that it was all a simulation. </p>\n\n<p>Would you hook up to the machine? Why? </p>",
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