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"covertext": "The rabbis were eager to include the plagues in the seder story. דָּם Blood צְפַרְדֵּעַ Frogs כִּנִּים Lice עָרוֹב [...",
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"body": "<p><span><span>The rabbis were eager to include the plagues in the seder story. </span></span></p>\n\n<p><span><span>דָּם Blood </span></span></p>\n\n<p><span><span>צְפַרְדֵּעַ Frogs </span></span></p>\n\n<p><span><span>כִּנִּים Lice </span></span></p>\n\n<p><span><span>עָרוֹב [The] Mixture [of Wild Animals] </span></span></p>\n\n<p><span><span>דֶּבֶר Pestilence </span></span></p>\n\n<p><span><span>שְׁחִין Boils </span></span></p>\n\n<p><span><span>בָּרָד Hail </span></span></p>\n\n<p><span><span>אַרְבֶּה Locusts </span></span></p>\n\n<p><span><span>חשֶׁךְ Darkness </span></span></p>\n\n<p><span><span>מַכַּת בְּכוֹרוֹת Slaying of [the] Firstborn </span></span></p>\n\n<p><span><span>רַבִּי יְהוּדָה הָיָה נוֹתֵן בָּהֶם סִמָּנִים: דְּצַ\"ךְ עַדַ\"שׁ בְּאַחַ\"ב. Rabbi Yehuda was accustomed to giving [the plagues] mnemonics: <i>Detsakh</i> [the Hebrew initials of the first three plagues], <i>Adash</i> [the Hebrew initials of the second three plagues], <i>Beachav</i> [the Hebrew initials of the last four plagues].</span></span></p>\n\n<p><span><span>Not only did they include the conventional 10 Plagues, but they added acronyms, and then went on to play with the number of plagues, eventually concluding that there could have been as many as 250 plagues.</span></span></p>\n\n<p><span><span>This might be seen as rather insensitive boasting at the expense of the \"Other\", but it seems likely that these exaggerations were developed long after the Romans had ended Jewish sovereignty. In that context, this adding to the plagues is more like a fantasy exercise – if only we had power we could really strike at our enemies. A sort of rabbinic anticipation of Jerry Siegel and Joe Shuster who would create Superman. In any event, it is an indication of the way that ancient rabbis were prepared to take the raw material of the Passover story an adapt and expand it to their whims or the needs of the Jewish people.</span></span></p>\n\n<p><span><span>This Year of Covid, I have been thinking about plagues. What is a plague? When does something become a plague? (Does it require WHO affirmation?) Would Egyptian physicians have declared a plague anywhere along the line in the Pesach story? Is there a time limit on plagues? What is the proper way to name a plague? (Just as Trump talked about the China virus and set off violence against Asian American, in the fourteenth century, Christian leaders often saw the plague as caused by Jews.) What is appropriate behavior in a time of plague? (In the <i>Decameron</i>, affluent Italians leave the city and tell stories as they wait out the plague in a country villa.) Is a plague always a disease? (Frogs weren't a disease, nor was hail or darkness.) Is a plague necessarily fatal? (Frogs again or lice and hail.) </span></span></p>\n\n<p><span><span><span>Many of us, at least the older portion of the families, grew up without hearing that much about plagues. I do remember when the polio vaccine was discovered, but people did not talk about polio as a \"plague\" when we were young. We grew up at a time when new vaccines and treatments were being developed for many diseases. Medicine was becoming optimistic that it could prevent or cure disease. Think of the following 10 Plagues that we no longer fear:</span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Bubonic Plague</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Diphtheria</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Gout</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Polio</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Smallpox</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Spanish Flu</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Tetanus</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Tuberculosis (at least in the U.S.)</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Whooping Cough (Pertussis)</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Yellow Fever</span></span></p>\n\n<p><span><span>And then, alas, there are 10 Plagues (at least) that are still with us:</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Cancer</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Covid-19</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Ebola</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Greenhouse gases / climate change</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>HIV-AIDS</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Homophobia / Sexism</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Malaria</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Racism</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Trump and Trumpism / Fox News</span></span></p>\n\n<p style=\"text-align:center;\"><span><span>Voter Suppression / Anti-democratic politics</span></span></p>\n\n\n\n<p><span><span>Should we empty our cup for each or any of these plagues. The \"cured\" plagues have not been cured at the expense of others. Unlike the Biblical plagues, the uncured plagues have not been focused on our \"enemies,\" but in fact have caused harm to all of us. Does that make them more important or less?</span></span></p>\n\n<p><span><span>The Biblical plagues, whether you believe in miracles or prefer naturalistic explanations for them, are considered significant for at least two reasons. First, they were part of a political program to liberate the Children of Israel. They represented a series of events (actions) of gradually increasing magnitude to bring about a specific objective. In that sense, comparing them to plagues such as HIV/Aids or climate change is awkward. We may want to take political action to overcome such modern plagues (in fact, ACT-UP and gay activists did engage in political action to call attention to HIV-Aids), but the plagues are now the target of our political action, not the means to attain our objective. (One could imagine Egyptians, suffering from these \"Jewish\" plagues, taking political action to convince Pharaoh to deal with the problem, but the Torah doesn't tell us about any such actions. Or is that why Pharaoh refused to accommodate the request of our ancestors because he had political problems of his own to deal with.)</span></span></p>\n\n<p><span><span>The other significant thing about the Biblical plagues is that they are presented as actions of God. The Biblical story, and the story in the Haggadah, views the plagues as evidence that we should have faith in God, that we should believe in Him/Her/They. In fact, the primary purpose of TEN plagues is to demonstrate the power of God or alternately to test the faithfulness of the people. As I often suggest, think about whether you would have had enough faith in God or Moses after the failure of the first nine plagues, to do what Moses insisted by slaughtering a lamb and staying inside your home on the night of the Redemption. </span></span></p>\n\n<p><span><span>My point is that from the Biblical point of view, plagues are about faith and belief. They are not simply bad things that happen. They are extreme events that require something of us. Today we speak far more often of faith in science than faith in God, but Covid-19 has called on us to stay indoors as our ancestors did, and to wear masks are hold Zoom seders rather than meet in person. From that perspective those who refuse to wear masks and insist on celebrating Spring Break in Miami are guilty of lack of faith. If you believe in Covid as a plague, then it follows that not taking precautions is a failure of faith. If events such as this pandemic have a meaning or a purpose, then I think it is again to test our faith. How odd that many in the \"faith community\" are failing this test of faith.</span></span></p>\n\n<p><span><span>What I am rather sure of is that the Haggadah and the celebration of Pesach requires some measure of faith from us. Similarly, it seems clear to me that the celebration of Pesach requires the appropriation of one aspect of the story or another to think about our actual circumstances. That tradition and expectation goes back at least as far as the ancient Rabbis boasting of and multiplying the number of the plagues. </span></span></p>",
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"covertext": "The Story of Pesach Deuteronomy, Chapter 26 (א) וְהָיָה֙ כִּֽי־תָב֣וֹא אֶל־הָאָ֔רֶץ אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְ...",
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"body": "<p style=\"text-align:center;\"><span><span><span><span><span><span><span>The Story of Pesach</span></span></span></span></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><span><span><span><span>Deuteronomy, Chapter 26</span></span></span></span></span></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span><span><span><span>(</span></span></span></span><span><span><span><span><span><span>א) וְהָיָה֙ כִּֽי־תָב֣וֹא אֶל־הָאָ֔רֶץ אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּ בָּֽהּ׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ב) וְלָקַחְתָּ֞ מֵרֵאשִׁ֣ית ׀ כָּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ג) וּבָאתָ֙ אֶל־הַכֹּהֵ֔ן אֲשֶׁ֥ר יִהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְאָמַרְתָּ֣ אֵלָ֗יו הִגַּ֤דְתִּי הַיּוֹם֙ לַיהוָ֣ה אֱלֹהֶ֔יךָ כִּי־בָ֙אתִי֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהוָ֛ה לַאֲבֹתֵ֖ינוּ לָ֥תֶת לָֽנוּ׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ד) וְלָקַ֧ח הַכֹּהֵ֛ן הַטֶּ֖נֶא מִיָּדֶ֑ךָ וְהִ֨נִּיח֔וֹ לִפְנֵ֕י מִזְבַּ֖ח יְהוָ֥ה אֱלֹהֶֽיךָ׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ה) וְעָנִ֨יתָ וְאָמַרְתָּ֜ לִפְנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י וַיֵּ֣רֶד מִצְרַ֔יְמָה וַיָּ֥גָר שָׁ֖ם בִּמְתֵ֣י מְעָ֑ט וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל עָצ֥וּם וָרָֽב׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ו) וַיָּרֵ֧עוּ אֹתָ֛נוּ הַמִּצְרִ֖ים וַיְעַנּ֑וּנוּ וַיִּתְּנ֥וּ עָלֵ֖ינוּ עֲבֹדָ֥ה קָשָֽׁה׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ז) וַנִּצְעַ֕ק אֶל־יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עָנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶת־לַחֲצֵֽנוּ׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ח) וַיּוֹצִאֵ֤נוּ יְהוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃</span></span></span></span></span></span> <span><span><span><span><span><span>(ט) וַיְבִאֵ֖נוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיִּתֶּן־לָ֙נוּ֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את אֶ֛רֶץ </span></span></span></span></span></span></span></span></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span><span><span><span><span><span>זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃</span></span></span></span></span></span></span></span></span></span></p>\n\n\n\n<p style=\"text-align:left;\"><span><span><span><span><span><span><span><span>(1) When you enter the land that the LORD your God is giving you as a heritage, and you possess it and settle in it, (2) you shall take some of every first fruit of the soil, which you harvest from the land that the LORD your God is giving you, put it in a basket and go to the place where the LORD your God will choose to establish His name. (3) You shall go to the priest in charge at that time and say to him, “I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us.” (4) The priest shall take the basket from your hand and set it down in front of the altar of the LORD your God. (5) You shall then recite as follows before the LORD your God: “My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. (6) The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (7) We cried to the LORD, the God of our fathers, and the LORD heard our plea and saw our plight, our misery, and our oppression. (8) The LORD freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents. (9) He brought us to this place and gave us this land, a land flowing with milk and honey. </span></span></span></span></span></span></span></span></p>\n\n<p style=\"text-align:left;\"><span><span><span><span> </span></span></span></span></p>\n\n<p style=\"text-align:left;\"><span><span><span><span> </span></span></span></span></p>\n\n<p style=\"text-align:left;\"><span><span><span><span> </span></span></span></span></p>\n\n\n\n<p style=\"text-align:center;\"><span><span><span><span> </span></span></span></span></p>\n\n<p style=\"text-align:center;\"><span><span><span><span> </span></span></span></span></p>\n\n<p style=\"text-align:left;\"><span><span><span><span> </span></span></span></span></p>",
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story of Pesach use
Haggadah Section: -- Exodus Story
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