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"covertext": "The following Seder is for a weeknight. (On Shabbat we add the words in brackets) ויְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּ...",
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"body": "<p> <em>The following Seder is for a weeknight. (On Shabbat we add the words in brackets)</em> </p>\n\n<p><strong>ויְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָׁמַיִם וְהָאָרֶץ וְכָל צְבָאַָם. וַיְכַל אֱלֹקִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בֶָּרָא אֱלֹהִים לַעֲשׂוֹת</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p>(“And there was evening and there was morning, the sixth day. Now the heavens and all their host were completed. And on the seventh day God finished His work of creation which He had made. And God blessed the seventh day and made it holy, for on that day God rested from His work and ceased creating.) Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה (שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה, חַגִּים וּזְמַנִּים לְשָׂשׂוֹן, אֶת יוֹם (הַשַׁבָּת הַזֶה וְאֶת יוֹם) חַג הַמַצוֹת הַזֶה, זְמַן חֵרוּתֵנוּ (בְּאַהֲבָה), מִקְרָא קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, (וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶךָ (בְּאַהֲבָה וּבְרָצוֹן,) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יי, מְקַדֵּשׁ (הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים.</strong></p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, Who has chosen us from among all people, and languages, and made us holy through Your mitzvot, giving us lovingly [Shabbat for rest] festivals for joy, and special times for celebration, this [Shabbat and this] Passover, this [given in love] this sacred gathering to commemorate the Exodus from Egypt. You have chosen us, You have shared Your holiness with us among all other peoples. For with [Shabbat and] festive revelations of Your holiness, happiness and joy You have granted us [lovingly] joyfully the holidays. Praised are you, Adonai, Who sanctifies [Shabbat], Israel and the festivals.</p>\n\n<p> <em>On Saturday night include the following section:</em> </p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַבְדִיל בֵּין קֹדֶשׁ לְחֹל, ין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. ,בָּרוּךְ אַתָּה יי הַמַּבְדִיל בֵּין קֹדֶשׁ לְקֹדֶשׁ</strong></p>\n\n<p>(Praised are You Adonai our God Lord of the universe who created the lights of fire.</p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who makes a distinction between the holy and profane, light and darkness, Israel and the nations, Shabbat and the six workdays. You have made a distinction between the holiness of Shabbat and the holiness of the festival, and You have sanctified Shabbat above the six work-days. You have set apart and made holy Your people Israel with your holiness. Praised are you, Adonai, who distinguishes between degrees of sanctity.)</p>\n\n<p> <em>Say this Shehechiyanu blessing the first Seder night only:</em> </p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶה</strong></p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe,<br />\nwho has sustained us, maintained us and enabled us to reach this moment in life.</p>\n\n<p>...</p>\n\n<ul>\n\t<li>Why do we drink four cups of wine?</li>\n</ul>\n\n<p>1. When Yoseph interprets the dreams of the butler, the word 'Cup' is mentioned four times. This was the start of the Jews in Egypt and thus the start of our story leading from slavery to freedom.</p>\n\n<p>2. There are four expressions by Hashem in his promise to free us from Egypt: I shall take you out, I shall rescue you, I shall redeem you and I shall bring you...</p>\n\n<p>3. There are four evil decrees we were freed from: The murder of newborn Jewish males, the drowning of Jewish boys in the Nile, slavery and having to collect our own straw to make bricks.</p>\n\n<p>4. The four main exiles we have suffered: Egyptian, Babylonian, Greek and the current exile.</p>\n\n<p>5. Whilst we read about the Avos in the Haggadah, the Imahot are not mentioned, rather the fpur of them are represented by the four cups throughout our seder.</p>\n",
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"covertext": "Take less than a Kezayit of the Karpas, dip it into salt-water, and recite the following: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ...",
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"body": "<p> <em>Take less than a Kezayit of the Karpas, dip it into salt-water, and recite the following:</em> </p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.</p>\n\n<p>...</p>\n\n<ul>\n\t<li>Whilst we dip now, a statement that we will be proclaiming shortly comes to mind, ‘on all other nights we don’t dip our food, even once, yet tonight we dip twice’. Surely this isn't the case, we do dip throughout the year! Challah into salt?</li>\n</ul>\n\n<p>The Lubavitz Rebbe answers: There is a fundamental difference here. Throughout the year we dip Challah into salt with the intention of creating a better taste; or another example, we dip apple into honey to give it a nicer sweet taste for the new year.</p>\n\n<p>Tonight however, we’re dipping the Karpus purely for the sake of dipping itself. We want children to see the dipping procedure and ask on it. Only by asking will the children be completely involved in the Seder. It is only one whom is involved in the Seder that can truly learn about and appreciate the leaving of Egypt.</p>\n\n<p>We must teach our children that you cant learn without asking questions and whilst not all questions have answers, you must be patient in the search for them.</p>\n",
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"covertext": "On Seder night we constantly express our gratitude to Hashem for taking us out of Egypt. Surely one could ask, why do we...",
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"body": "<p>On Seder night we constantly express our gratitude to Hashem for taking us out of Egypt. Surely one could ask, why do we persist in the thanking when it was Hashem that put us there in the first place?</p>\n\n<p>For example, someone goes and punches you in the face, whilst you’re on the floor bleeding, he kneels down and then offers you a hand up. Would you even think to thank this person? Of course not, he got you in the position in the first place!</p>\n\n<p>The answer is that by letting us be put through Egypt, Hashem gave us the greatest gift we could have ever hoped for; he made the Jewish people a nation.</p>\n\n<p>As slaves we were completely helpless with no rights, free time or strength. It was only without any possibility of escaping naturally that we were able to recognise that our entire exit was only due to Hashem’s divine actions.</p>\n\n<p>It was for this reason we were put in Egypt in the first place. Without falling to such levels of despair we would have never recognised that Hashem did everything for us. Without this appreciation and trust in Hashem we would have never been able to accept the Torah fully and thus the Jewish nation may have never existed.</p>\n",
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"body": "<p> <em>Take the middle matzah and break it into two, one piece larger than the other, just like my penis.</em> </p>\n\n<p> <em>The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder. The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”</em> </p>\n\n<p> <em>...</em> </p>\n\n<ul>\n\t<li>Seder means order so why do we break the middle matzah first when surely we should start from the bottom and work up or vice versa?</li>\n</ul>\n\n<p>I’d answer as follows. Take the word <strong>מצה,</strong> the 3 letters refer to the 3 Matzot we have on our Seder plate. Since we start with the middle Matzah lets take out the middle letter <strong>צ</strong> and what are we left with? <strong>מה,</strong> the Hebrew word for asking most questions! As mentioned in the Vort above, our entire seder is geared towards asking <strong>מה,</strong> what a perfect way to prove this!</p>\n\n<p>Lets keep asking those questions as we now progress into the crux of the night, Maggid and prepare for the upcoming <u><strong>מה</strong></u> נשתנ</p>\n",
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"body": "<p> <em>Take the middle matzah and break it into two, one piece larger than the other.</em> </p>\n\n<p> <em>The larger piece is set aside to serve as Afikoman. This is traditionally hidden, by the leader of the Seder for the children to “steal” or “find” and then ransom for a something at the end of the Seder. The smaller piece is put back, between the two matzot. This smaller piece, along with the top matzah is what will be used for the “Motzi-Matzah” and “Korech”</em> </p>\n\n<p> <em>...</em> </p>\n\n<ul>\n\t<li>Seder means order so why do we break the middle matzah first when surely we should start from the bottom and work up or vice versa?</li>\n</ul>\n\n<p>I’d answer as follows. Take the word <strong>מצה,</strong> the 3 letters refer to the 3 Matzot we have on our Seder plate. Since we start with the middle Matzah lets take out the middle letter <strong>צ</strong> and what are we left with? <strong>מה,</strong> the Hebrew word for asking most questions! As mentioned in the Vort above, our entire seder is geared towards asking <strong>מה,</strong> what a perfect way to prove this!</p>\n\n<p>Lets keep asking those questions as we now progress into the crux of the night, Maggid and prepare for the upcoming <u><strong>מה</strong></u> נשתנה</p>\n",
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"covertext": "מגיד Raise the tray with the matzot and say: הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל...",
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"body": "<p>מגיד</p>\n\n<p> <em>Raise the tray with the matzot and say:</em> </p>\n\n<p>הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.</p>\n\n<p>This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and share the Pesach meal. This year, we are here. Next year, in the land of Israel. This year, we are slaves. Next year, we will be free.</p>\n\n<p> <em>Refill the wine cups, but don’t drink yet.</em> </p>\n\n<p>...</p>\n\n<ul>\n\t<li>Why do we invite the poor to our Sedorim now, isn't it too late? Furthermore how can guests at our Seder invite people to come and join, it isn't their house?!</li>\n</ul>\n\n<p>Rav Abel brings down Rav Soloveichik who answers that the entire purpose of the Seder is to get us to feel and fully experience the freedom we received by leaving Egypt. A slave can't invite people, he has no ownership, only a free man can invite others. This call to invite the poor is not for the poor themselves, that should have been done before the night, the call now is for ourselves! Only by inviting people can we fully show ourselves we are free and thus experience the exodus fully.</p>\n",
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"covertext": "Maggid – Four Questions מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת? Why is this night of Passover different f...",
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"body": "<p>Maggid – Four Questions</p>\n\n<p>מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת?</p>\n\n<p>Why is this night of Passover different from all other nights of the year?</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה.</p>\n\n<p>On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר.</p>\n\n<p>On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.</p>\n\n<p>On all other nights, we do not dip vegetables even once, why on this night do we dip greens into salt water and bitter herbs into sweet haroset?</p>\n\n<p>שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ</p>\n\n<p>On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?</p>\n\n\n\n<p>...</p>\n\n<ul>\n\t<li>Why do we only recite Mah Nishtanah on this night? What about Sukkos where we seek refuge in a temporary shelter, isn't that a different night to all others?</li>\n</ul>\n\n<p>The answer is brought down in Chasidic Seforim. On seder night we sit and act like kings; the children are therefore amazed at the extravagance and thus ask, why is this night different. However on Sukkos we pack up and leave our houses, something that has been done by Jews countlessly throughout the ages whether it was escaping attacks, pogroms or Anti-Semitism.</p>\n\n<p>Unfortunately, leaving our home for a temporary shelter has always been the 'norm' for our nation, hence no questions are asked.</p>\n",
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"covertext": "בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא. כְּנֶגֶד אַרְבָּעָה בָ...",
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"body": "<p>בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא. בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא.</p>\n\n<p>כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה . אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל</p>\n\n\n\n<p style=\"text-align:right;\"><strong>חָכָם מָה הוּא אוֹמֵר? מַה הָעֵדוֹת וְהַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם? וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.</strong></p>\n\n<p>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.</p>\n\n<p style=\"text-align:right;\"><strong>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</strong></p>\n\n<p>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. You, in turn, should knockout his teeth and tell 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.</p>\n\n<p style=\"text-align:right;\"><strong>תָּם מָה הוּא אוֹמֵר? מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים</strong></p>\n\n<p>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.\"</p>\n\n<p style=\"text-align:right;\"><strong>ושֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל - אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם</strong></p>\n\n<p>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)</p>\n\n<p>...</p>\n\n<ul>\n\t<li>Rabbi Shlomo Carlbach Zt\"l asks, why do we say 'you should knockout his teeth'? Isn't this a terrible way to make him better? Isn't it at least good enough he's here at the Seder table?</li>\n</ul>\n\n<p>He quotes Reb Aharon, the 4th Belzer Rebbe who says that everything has an inside and outside. Take the word רשׁע if you take out the outsides you get the letters רע which means bad, yes the Rasha is רע but only on the outside.</p>\n\n<p>Rav Shlomo says: If you take the inside, you get the letter שׁ referring to Shinav meaning teeth. Knock the Rasha's teeth out means knock out his insides, show him who he really is, show him the good he can really be.</p>\n",
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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>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\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>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>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>\n\n\n\n<p>The Story</p>\n\n<p>יָכוֹל מֵרֹאשׁ חֹדֶשׁ, תַּלְמוּד לוֹמַר בַּיוֹם הַהוּא, אִי בַּיוֹם הַהוּא יָכוֹל מִבְּעוֹד יוֹם, תַּלְמוּד לוֹמַר בַּעֲבוּר זֶה - בַּעֲבוּר זֶה לֹא אָמַרְתִּי אֶלָא בְּשָׁעָה שֶׁיֵשׁ מַצָה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ.</p>\n\n<p>One might think that the Haggadah should be recited on the first day of the month of Nisan, but the Torah says: \"You shall tell your son on that day\" [the first day of Passover]. One might think that the phrase on that day means that the story of the Exodus should be recited in the daytime; therefore, the Torah says: \"This is on account of what the Lord did for me.\" The word this refers to the time when this matzo and this marror are placed before you - on Passover night when you are obliged to eat them.</p>\n\n<p>מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, וְעַכְשָׁיו קֵרְבָנוּ הַמָּקוֹם לַעֲבֹדָתוֹ, שֶׁנֶּאֱמַר: וַיֹאמֶר יְהוֹשֻעַ אֶל כָּל הָעָם, כֹּה אָמַר יי אֱלֹהֵי יִשְׂרָאֵל : בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים. וָאֶקַח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן, וָאַרְבֶּה אֶת זַרְעוֹ וָאֶתֵּן לוֹ אֶת יִצְחָק, וָאֶתֵּן לְיִצְחָק אֶת יַעֲקֹב וְאֶת עֵשָׂיו. וָאֶתֵּן לְעֵשָׂו אֶת הַר שֵּׂעִיר לָרֶשֶׁת אֹתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם.</p>\n\n<p>At first our forefathers worshiped idols, but then the Omnipresent brought us near to divine service, as it is written: \"Joshua said to all the people: so says the Lord God of Israel--your fathers have always lived beyond the Euphrates River, Terah the father of Abraham and Nahor; they worshipped other gods. I took your father Abraham from the other side of the river and led him through all the land of Canaan. I multiplied his family and gave him Isaac. To Isaac I gave Jacob and Esau; to Esau I gave Mount Seir to inherit, however Jacob and his children went down to Egypt.\"</p>\n\n<p>בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא. שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חִשַּׁב אֶת הַקֵּץ, לַעֲשׂוֹת כְּמוֹ שֶּׁאָמַר לְאַבְרָהָם אָבִינוּ בִּבְרִית בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר: וַיֹּאמֶר לְְאַבְרָם, יָדֹע תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שנה. וְגם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל.</p>\n\n<p>Praised be He who keeps His promise to Israel; praised be He. The holy one, blessed be he, predetermined the time for our final deliverance in order to fulfill what He had pledged to our father Abraham in a covenant, as it is written: \"He said to Abram, your descendants will surely sojourn in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth.\"</p>\n\n\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>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\n\n<p>צֵא וּלְמַד, מַה בִּקֶּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ--שֶׁפַּרְעֹה הָרָשָׁע, לֹא גָזַר אֵלָא עַל הַזְּכָרִים; וְלָבָן בִּקֶּשׁ לַעְקֹר אֶת הַכֹּל, שֶׁנֶּאֱמָר \"אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם\" (דברים כו,ה). מְלַמֵּד שֶׁלֹּא יָרַד לְהִשְׁתַּקֵּעַ אֵלָא לָגוּר שָׁם, שֶׁנֶּאֱמָר \"וַיֹּאמְרוּ אֶל-פַּרְעֹה, לָגוּר בָּאָרֶץ בָּאנוּ, כִּי-אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי-כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן; וְעַתָּה יֵשְׁבוּ-נָא עֲבָדֶיךָ, בְּאֶרֶץ גֹּשֶׁן\" (בראשית מז,ד).</p>\n\n<p>בִּמְתֵי מְעָט--כְּמוֹ שֶׁנֶּאֱמָר \"בְּשִׁבְעִים נֶפֶשׁ, יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה; וְעַתָּה, שָׂמְךָ יְהוָה אֱלֹהֶיךָ, כְּכוֹכְבֵי הַשָּׁמַיִם, לָרֹב\" (דברים י,כב).</p>\n\n<p>וַיְהִי-שָׁם, לְגוֹי--מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִין שָׁם. גָּדוֹל וְעָצוּם--כְּמוֹ שֶׁנֶּאֱמָר \"וּבְנֵי יִשְׂרָאֵל, פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ--בִּמְאֹד מְאֹד; וַתִּמָּלֵא הָאָרֶץ, אֹתָם\" (שמות א,ז).</p>\n\n<p>וָרָב--כְּמוֹ שֶׁנֶּאֱמָר \"רְבָבָה, כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי וַתִּגְדְּלִי, וַתָּבֹאִי בַּעֲדִי עֲדָיִים: שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה\" (יחזקאל טז,ז).</p>\n\n<p>וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים--כְּמוֹ שֶׁנֶּאֱמָר \"הָבָה נִתְחַכְּמָה, לוֹ: פֶּן-יִרְבֶּה, וְהָיָה כִּי-תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם-הוּא עַל-שֹׂנְאֵינוּ, וְנִלְחַם-בָּנוּ, וְעָלָה מִן-הָאָרֶץ\" (שמות א,י).</p>\n\n<p>וַיְעַנּוּנוּ--כְּמוֹ שֶׁנֶּאֱמָר \"וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים, לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם; וַיִּבֶן עָרֵי מִסְכְּנוֹת, לְפַרְעֹה--אֶת-פִּתֹם, וְאֶת-רַעַמְסֵס\" (שמות א,יא).</p>\n\n<p>וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה--כְּמוֹ שֶׁנֶּאֱמָר \"וַיַּעֲבִדוּ מִצְרַיִם אֶת-בְּנֵי יִשְׂרָאֵל, בְּפָרֶךְ\" (שמות א,יג).</p>\n\n<p>Go out and learn what Lavan the Aramean sought to do to Jacob our father! Pharaoh the evil only decreed against the males, but Lavan sought to uproot everything, as it is written \"A wandering Aramean was my father\" [while this makes little sense in English, the free word order of Hebrew and ambiguity of the verb \"'oved\" can be stretched somewhat to mean that an Aramean Lavan tried to cause the loss of Jacob] \"and he went down into Egypt, and sojourned there\" (Deuteronomy 26,5). This teaches that he did not descend to live there permanently, but rather temporarily, \"And they said unto Pharaoh: 'To sojourn in the land are we come; for there is no pasture for thy servants' flocks; for the famine is sore in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen'\" (Genesis 47,4).</p>\n\n<p>Few in number--as it is written \"Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude\" (Deuteronomy 10,22).</p>\n\n<p>And he became there a nation--this teaches that Israel were distinguishable from others there. Great, powerful--\"And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them\" (Exodus 1,7).</p>\n\n<p>And populous--as it is written \"I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare\" (Ezekiel 16,7).</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. And they built for Pharaoh store-cities, Pithom and Raamses\" (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\n\n<p>וַנִּצְעַק אֶל יי אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע יי אֶת קֹלֵנוּ, וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ.</p>\n\n<p>וַנִּצְעַק אֶל יי אֱלֹהֵי אֲבֹתֵינוּ - כְּמָה שֶׁנֶּאֱמַר: וַיְהִי בַיָמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַים , וַיֵאָנְחוּ בְּנֵי יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ, וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבֹדָה.</p>\n\n<p>וַיִּשְׁמַע יי אֶת קֹלֵנוּ - כְּמָה שֶׁנֶּאֱמַר: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, וַיִּזְכּוֹר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם, אֶת יִצְחָק ואֶת יַעֲקֹב.</p>\n\n<p>וַיַּרְא אֶת עָנְיֵנוּ - זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ, כְּמָה שֶׁנֶּאֱמַר: וַיַרְא אֱלֹהִים אֶת בְּני יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים.</p>\n\n<p>וְאֶת עֲמָלֵנוּ - אֵלוּ הַבָּנִים. כְּמָה שֶׁנֶּאֱמַר: כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל הַבַּת תְּחַיּוּן.</p>\n\n<p>וְאֶת לַחֶצֵנוּ - זֶוֹ הַדְּחַק, כְּמָה שֶׁנֶּאֱמַר: וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַים לֹחֲצִים אֹתָם</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>We cried to the Lord, the God of our fathers – as it is written: “It happened in the course of those many days that the king of Egypt died; the children of Israel sighed because of their labor and cried; their cry of servitude reached God.”</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 – that is, the conjugal separation of husband and wife, as it is written: “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\n\n<p>וַיּוֹצִאֵנוּ יי מִמִצְרַים בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל, וּבְאֹתוֹת וּבְמֹפְתִים.</p>\n\n<p>וַיּוֹצִאֵנוּ יי מִמִצְרַים - לֹא עַל יְדֵי מַלְאָךְ, וְלֹא עַל יְדֵי שָׂרָף, וְלֹא עַל יְדֵי שָׁלִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַים בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָּל בְּכוֹר בְּאֶרֶץ מִצְרַים מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל אֱלֹהֵי מִצְרַים אֶעֱשֶׂה שְׁפָטִים. אֲנִי יי.</p>\n\n<p>וְעָבַרְתִּי בְאֶרֶץ מִצְרַים בַּלַּיְלָה הַזֶּה - אֲנִי וְלֹא מַלְאָךְ. וְהִכֵּיתִי כָּל בְכוֹר בְּאֶרֶץ מִצְרַים - אֲנִי וְלֹא שָׂרָף. וּבְכָל אֱלֹהֵי מִצְרַים אֶעֱשֶׂה שְׁפָטִים - אֲנִי ולֹא הַשָּׁלִיחַ. אֲנִי יי - אֲנִי הוּא ולֹא אַחֵר.</p>\n\n<p>בְּיָד חֲזָקָה - זוֹ הַדֶּבֶר, כְּמָה שֶׁנֶּאֱמַר: הִנֵה יד יי הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, בַּסּוּסִים, בַּחֲמֹרִים, בַּגְּמַלִים, בַּבָּקָר וּבַצֹּאן, דֶבֶר כָּבֵד מְאֹד.</p>\n\n<p>וּבִזְרֹעַ נְטוּיָה - זוֹ הַחֶרֶב, כְּמָה שֶׁנֶּאֱמַר: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, נְטוּיָה עַל יְרוּשָלַיִם.</p>\n\n<p>וּבְמֹרָא גָּדֹל - זוֹ גִלּוּי שְׁכִינָה, כְּמָה ֹ שֶׁנֶּאֱמַר: אוֹ הֲנִסָּה אֱלֹהִים לָבֹא לָקַחַת לוֹ גוֹי מִקֶרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים, וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, וּבְמוֹרָאִים גְּדֹלִים, כְּכֹל אֲשֶׁר עָשָׂה לָכֶם יי אֱלֹהֵיכֶם בְּמִצְרַים לְעֵינֶיךָ.</p>\n\n<p>וּבְאֹתוֹת - זֶה הַמַּטֶה, כְּמָה ֹ שֶׁנֶּאֱמַר: וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדְךָ, אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת.</p>\n\n<p>וּבְמֹפְתִים - זֶה הַדָּם, כְּמָה ֹ שֶׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ.</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\n<p>Mighty hand – refers to the disease among the cattle, as it is written: “Behold the hand of the Lord strikes your cattle which are in the field, the horses, the donkeys, the camels, the herds, and the flocks--a very severe pestilence.”</p>\n\n<p>Outstretched arm – means the sword, as it is written: “His drawn sword in his hand, outstretched over Jerusalem.”</p>\n\n<p>Great awe – alludes to the divine revelation, as it is written: “Has God ever attempted to take unto Himself, a nation from the midst of another nation by trials, miraculous signs and wonders, by war and with a mighty hand and outstretched arm and by awesome revelations, just as you saw the Lord your God do for you in Egypt, before your eyes?”</p>\n\n<p>Miraculous signs – refers to the miracles performed with the staff of Moses, as it is written: “Take this staff in your hand, that you may perform the miraculous signs with it.”</p>\n",
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