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"covertext": "A discussion can take place regarding with which of the four children each guest identifies most, followed by a consider...",
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"body": "A discussion can take place regarding with which of the four children each guest identifies most, followed by a consideration of which populations are currently \"unable to ask,\" who might be considered \"simple,\" and more. Examples for a new set of four children may include:\n\nOne who sees the pain of others and works to relieve suffering.\nOne who cares only about him/herself.\nOne who cares only about other Jews but not other populations.\nOne who doesn't know where to begin.\n",
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"body": "<p>A Passover Supplement</p>\n<p>We take a moment to consider the ten plagues that enabled our freedom. Yet, at the same time, we remove drops of wine from our glasses to symbolically show that the sufferings of the Egyptians are a part of our narrative. So today, we take an additional ten drops out of our glasses to show how others are suffering today so that we may have the electronic devices that run our lives. Today in places like the Democratic Republic of the Congo the same mineral resources used in our electronics are helping to finance multiple armed groups, many of whom use mass rape as a deliberate strategy to intimidate and control local populations. Through the practices of murder, sexual assault, and coercion, the groups are able to secure control of mines, trading routes, and other strategic areas. Thus with each drop we take out we recognize these ten modern plagues that people experience as a result of the mining of conflict minders , we raise our voices together:</p>\n<p>Systematic Violence Against Women אונס Unsanitary living conditions בריאותיים-אי חיים תנאי Separation from Family ממשפחה הפרדה Destruction of homes בתים הריסת Abduction חטיפה Use as a Child Soldier בילדים השתמשות Unsafe Work Conditions כחיילים Little to No pay מסוכנים עבודה תנאי Murder משכורת בלי עבודה Silence of the World Community רצח העולם קהילת שתיקת</p>\n<p>Background: We are taught in Leviticus that “You shall not stand idly by the blood of your neighbor.” (Leviticus 19:16) For more than a century, the Democratic Republic of the Congo has been plagued by regional conflict and a deadly scramble for its vast natural resources. In eastern Congo today, these mineral resources are financing multiple armed groups, many of whom use mass rape as a deliberate strategy to intimidate and control local populations. Through these practices of murder, rape, and coercion the groups are able to secure control of mines, trading routes, and other strategic areas. Armed groups earn hundreds of millions of dollars per year by trading four main minerals: the ores that produce tin, tantalum, tungsten, and gold. This money enables them to purchase large numbers of weapons and continue their campaign of brutal violence against civilians, with some of the worst abuses occurring in mining areas. The majority of these minerals eventually wind up in electronic devices such as cell phones, portable music players, and computers. Given the lack of a transparent minerals supply chain, American consumers have no way to ensure that their purchases are not financing armed groups that regularly commit atrocities, including mass rape. What Needs To Be Done: The first step to ending the horrific violence in Congo is the creation of a certification process for the valuable minerals fueling the crisis. This process will involve companies that rely on the minerals for their products commitment to get their materials elsewhere and government involvement from countries including the U.S., Canada and others.</p>\n<p>5 Things You Can Do:</p>\n<p>1. Educate yourself: Visit the RAC Issue Page for materials, background, programs, and additional resources.</p>\n<p>2. Take Action: Write your member of congress and help spread the word.</p>\n<p>3. Educate others through a program at your synagogue or in your community. Sample programs are available at the Social Action Program Bank or contact Marc Friend at [email protected].</p>\n<p>4. Male your Campus/Synagogue/Community Conflict Free by checking out the resource guide at Raise Hope for Congo.</p>\n<p>5. Urge companies to go Conflict Free at Raise Hope for Congo.</p>",
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"body": "<p><strong>Potato</strong> Following Operation Solomon, the Ethiopian Jews who arrived in Israel were unable to digest much substantial food. Thus, Israel's doctors fed the new immigrants simple boiled potatoes and rice, until their systems could take more food. To commemorate this at the Seder, you may choose to eat small red potatoes, alongside the parsley, for Karpas. Announce to those present that this is in remembrance of the wondrous exodus in our own time, from Ethiopia to Israel.\\</p>\n<p><strong>Miriam's Cup</strong> This new custom celebrates Miriam's role in the deliverance from slavery and her help throughout the wandering in the wilderness. An empty cup is placed alongside Elijah's cup. Each attendee at the Seder then pours a bit of his/her water into the cup, symbolizing Miriam's life-giving well that followed the wandering Israelites. With this new custom, we recognize that women are equally integral to the continued survival of the Jewish community. With a social action lens, we see the pouring of each person's water as a symbol of everyone's individual responsibility to respond to issues of social injustice, and that, together, significant actions can take place.</p>\n<p><strong>Orange</strong> Many families and congregations have begun adding an orange to the Seder plate as a way of acknowledging the role of women in Jewish life. The origin of this custom has been described in a variety of ways; however, the authoritative explanation comes from Susannah Heschel:</p>\n<p>\"In the early 1980s, the Hillel Foundation invited me to speak on a panel at Oberlin College. While on campus, I came across a Haggada that had been written by some Oberlin students to express feminist concerns. One ritual they devised was placing a crust of bread on the Seder plate, as a sign of solidarity with Jewish lesbians (\"there's as much room for a lesbian in Judaism as there is for a crust of bread on the Seder plate\").</p>\n<p>At the next Passover, I placed an orange on our family's Seder plate. During the first part of the Seder, I asked everyone to take a segment of the orange, make the blessing over fruit, and eat it as a gesture of solidarity with Jewish lesbians and gay men, and others who are marginalized within the Jewish community (I mentioned widows in particular).</p>\n<p>Bread on the Seder plate brings an end to Pesach - it renders everything chometz. And its symbolism suggests that being lesbian is being transgressive, violating Judaism. I felt that an orange was suggestive of something else: the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. In addition, each orange segment had a few seeds that had to be spit out - a gesture of spitting out, repudiating the homophobia that poisons too many Jews.</p>\n<p>When lecturing, I often mentioned my custom as one of many new feminist rituals that had been developed in the last twenty years. Somehow, though, the typical patriarchal maneuver occurred: My idea of an orange and my intention of affirming lesbians and gay men were transformed. Now the story circulates that a MAN stood up after a lecture I delivered and said to me, in anger, that a woman belongs on the bimah as much as an orange on the Seder plate. My idea, a woman's words, are attributed to a man, and the affirmation of lesbians and gay men is simply erased. Isn't that precisely what's happened over the centuries to women's ideas?\"</p>\n<p><strong>Fair Trade Chocolate or Cocoa Beans</strong></p>\n<p>Fair Trade certified chocolate is grown under standards that prohibit the use of forced labor. It can be placed on the seder plate to remind us that forced labor is still with us today. The Fair Trade movement promotes economic partnerships based on equality, justice and sustainable environmental practices. We have a role in the process by making consumer choices that promote economic fairness for those who produce ourproducts around the globe. Learn more with</p>\n<p><a href=\"http://fairtradejudaica.org/\"><strong>Fair Trade Judaica.</strong></a></p>",
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"body": "<div>\n<div>\n<div> </div>\n<div>While our tradition applies specific meaning to the four cups of wine found within the Passover seder, many modern Haggadot have begun to reinterpret the original four cups.</div>\n<div>\n<p><br /> <img src=\"http://rac.org/_storage/Articles/4%20cups.jpg\" alt=\"4%20cups.jpg\" /><br /> The four cups are derived from four expressions of redemption found in Exodus 6:6-7: “I will bring you out;” “I will deliver you;” “I will redeem you;” and “I will take you.” Due to the positive, redemptive focus of each phrase, each cup could come to represent current groups that need to be “brought out, delivered, redeemed, or taken out.” A short teaching can take place before each cup is blessed. Groups for consideration include: refugees and slaves, victims of domestic violence, victims of sexual trafficking, and the poor and impoverished.</p>\n<p> <em>Rabbis for Human Rights suggests the following interpretations:</em> </p>\n<p><strong> <em>The First Cup: Freedom in America</em> </strong></p>\n<p>As we lift the first cup, we envision an America – the “land of the free” – where everyone has a standard of living adequate for the health and well-being of him/herself and of his/her family, including food, clothing, housing and medical care and necessary social services (from Article 25 of the Declaration of Human Rights).</p>\n<p><strong> <em>The Second Cup: Deliverance in Israel</em> </strong></p>\n<p>As we lift the second cup, we envision a modern day Israel, that fosters the development of the country for the benefit of all its inhabitants. We envision an Israel that is “based on freedom, justice, and peace as envisaged by the prophets of Israel,” an Israel that “will ensure complete equality of social and political rights to all its inhabitants” (from the Declaration of Independence of the State of Israel, 1948).</p>\n<p><strong> <em>The Third Cup: Redemption from Overwork and Underwork</em> </strong></p>\n<p>As we lift the third cup, we envision a world where everyone has work and, without any discrimination, receives equal pay for equal work. We envision a world where everyone also can enjoy rest and leisure, and periodic holidays with pay (adapted from Articles 23 and 24 of the Declaration of Human Rights).</p>\n<p><strong> <em>The Fourth Cup: Liberation from Slavery All Over the World</em> </strong></p>\n<p>As we lift the fourth cup, we envision a world where no one is held in slavery or servitude… a world without sweatshop laborers, where all workers are able to make a fair wage, regardless of which country they are born into. We envision a world where all products are fairly traded, and no one country or financial institution can dictate trade policies (adapted from Article 4 of the Declaration of Human Rights).</p>\n<p><strong> <em>A Fifth Cup</em> </strong></p>\n<p>Some <em>Haggadot</em> include a “fifth” cup in the Seder as an opportunity for additional readings or prayers. This tradition dates back to the early rabbis and commentators, including Alfasi and Maimonides, who discussed this possible addition to the Seder. A Fifth Cup enables us to call attention to a current social justice issue or recognize a recent victory with regards to a prior injustice. This fifth cup could be passed around the table and filled with coins to be donated to tzedakah. An additional reading with specific hopes or social action goals (like a renewed focus on the homeless or implementation of a new, long-term tzedakah project) for the coming months can be included at this point.</p>\n\n<hr />\n<p><strong> <em>Discussion:</em> </strong> <em>As wine can serve as a symbol of abundance and luxury, the fifth cup is a perfect opportunity for a discussion on privilege and poverty:</em> Some Jews experience a high degree of privilege. Others are less privileged. A recent study points to 100,000 Jews living below the poverty line in New York City. What are the sources of our privilege? Has your family’s economic status changed over the last few generations? In what ways? What does it mean to experience the Haggadah from a place of privilege? From a place of poverty? All are invited to tell a short story of an ancestor who faced economic hardship, or came up against an economic system that did not acknowledge their humanity.</p>\n</div>\n</div>\n</div>",
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"body": "<div>Ha Lachma Anya/ Bread of Affliction</div>\n<div>This reading provides the primary textual inspiration for feeding the hungry during Passover as well as calling for an end to slavery.</div>\n<p><img src=\"http://rac.org/_storage/Articles/Passover2.jpg\" alt=\"Passover2.jpg\" />This reading takes place near the beginning of the Seder in the <em>yachatz</em> section. It provides the primary textual inspiration for feeding the hungry during Passover, as well as calling for an end to slavery, which continues to exist around the world in various forms. It also prompts us to join together with members of the African American community for communal Seders recognizing our common experience of slavery. This passage inspires many of the social justice programs created around the observance of Passover:</p>\n<p><strong>Ha Lachma Anya</strong><br /> <em>This is the bread of affliction, the poor bread,<br /> which our ancestors ate in the land of Egypt.<br /> Let all who are hungry come and eat.<br /> Let all who are in want, share the hope of Passover.<br /> As we celebrate here, we join with our people everywhere.<br /> This year we celebrate here.<br /> Next year in the land of Israel.<br /> Now we are still in bonds.<br /> Next year may we all be free.</em> </p>\n<p><strong><span>Additional Readings:</span></strong></p>\n<p><strong>The Matzah of Unity</strong><br /> <em>by the United Jewish Communities Rabbinic Cabinet</em> <br /> <br /> Passover is the great Jewish family holiday -- but with a critical message about our ethics and values.<br /> We eat the Karpas, the green vegetable -- and recall our concern for the environment.<br /> We dip into the salt water of tears -- and remind ourselves to care for the oppressed.<br /> We eat the bitter herbs -- and sharpen our concern for the stranger.<br /> We taste the matzah, the bread of affliction -- and feel the memories of our servitude to Pharaoh.<br /> We note the roasted egg, symbolic of the extra offering in the Temple in ancient days -- and ask ourselves what are our own sacrifices?<br /> <br /> Passover is so real and tangible, because we not only taste our freedome, but we also resolve to work for the liberation of all people. It is a time to ask ourselves: what are we doing to care for those in need? Can we reach out and assist with our tzedakah, our charitable contributions, or through our acts of loving-kindness?</p>\n<p>Let us now take the middle matzah and divide it in half. As we break this matzah and set it aside, we link ourselves symbolically with all Jews throughout the world, especially those who have lived under the heel of the oppressor.</p>\n<p>Our Seder meal will not conclude until the missing piece of Matzah is found and returned to the table. The Matzah, when restored, shows the desire of our people to be together as one, at peace. As Jews, we are a people of sacred fragments; we need help from God to bond together in everlasting unity.</p>\n<p>Today the Star of David rises proudly in the former Soviet Union. Yet hundreds of thousands of elderly Jews struggle to survive. In Argentina, families, schools, community centers and synagogues face a difficult economic crisis and we provide basic services and supplies for tens of thousands of our fellow Jews.</p>\n<p>Jews who left Ethiopia and other devastated countries experienced a modern exodus to live in freedom. They brought their children and grandchildren to Israel, a land sworn to us by our ancestors and God. Now we are committed to helping them to become full participants in all aspects of Israeli society.</p>\n<p>But our work is not done. We need boundless love for the Jewish people in order to continue our efforts at caring for the most vulnerable, supporting of Jewish education, ingathering of the exiles and to rebuilding Israel. May this Passover be a time of recommitment to our people and our faith.</p>\n<p><strong>Affliction Beyond Hunger</strong><br /> <em>by Jews for Racial and Economic Justice</em> </p>\n<p>In our city today, some of our neighbors are forced to work in order to receive their meager welfare benefits, which barely enable them to survive. Tonight we share their bread of affliction:</p>\n<p>The affliction of work without dignity <br /> The injustice of no minimum wage <br /> The theft of protection from injury <br /> The anxiety of work with no future <br /> Panic at the threat of lost benefits. <br /> The stress of leaving a child for work <br /> The shame of forced placement <br /> The death of educational opportunity <br /> The robbery of the right to organize <br /> Silenced voices of protest. <br /> Who speaks aloud alongside those whose speech has been muted? <br /> Who breathes together with those who cannot catch their breath? <br /> We can breathe the breath of life, we can join these struggles, we can face the Pharoahs and strip them of their power.</p>\n<p><strong>Ha Lachma Anya Supplement</strong><br /> <em>by Rabbi Arthur Waskow</em> </p>\n<p>In the world today there are still some who are so pressed-down that they have not even this bread of oppression to eat. There are so many who are hungry that they cannot all come and eat with us tonight. Therefore we say to them, we set aside this bread as a token that we owe you righteousness, tzedakah , and that we will fulfill it. (Set aside one piece of matzah.) And to ourselves we say, not by bread alone, but by everything that is brought forth by the mouth of YHWH, lives the human; share your bread with the hungry, says YHWH. As the tradition says,</p>\n<p>\"Ha-sha-tah ha-kha; I-sha-nah ha-ba-ah b'ar-ah d'yis'ra'el,\"</p>\n<p>This year we celebrate here, but the next year we hope to celebrate in the land of Israel, the land of God-wrestling.</p>\n<p><br /> <strong>The Fourth Piece of Matzah</strong><br /> <em>by Rabbi Joel Soffin</em> </p>\n<p>While holding up a fourth piece of matzah, recite the following:</p>\n<p>\"We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being bought and sold as property, that the Divine image within them is yet being denied. We make room at our Seder table and in our hearts for those in southern Sudan and in Mauritania who are now where we have been.</p>\n<p>We have known such treatment in our own history. Like the women and children enslaved in Sudan today, we have suffered while others stood by and pretended not to see, not to know. We have eaten the bitter herb; we have been taken from our families and brutalized. We have experienced the horror of being forcibly converted. In the end, we have come to know in our very being that none can be free until all are free.</p>\n<p>And so, we commit and recommit ourselves to work for the freedom of these people. May the taste of this 'bread of affliction' remain in our mouths until they can eat in peace and security. Knowing that all people are Yours, O God, we will urge our government and all governments to do as You once commanded Pharaoh on our behalf: 'Shalach et Ami! Let MY People Go!'\"</p>",
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"body": "<p>The four cups are derived from four expressions of redemption found in Exodus 6:6-7: \"I will bring you out;\" \"I will deliver you;\" I will redeem you;\" and \"I will take you.\" Let each of our cups represent a current group that needs to be \"brought out, delivered, redeemed or taken out.\"</p>\n<p><strong>Four Questions of Modern Day Slavery</strong><br /> <em>Religious Action Center</em> <br /> Why on this night are some people still enslaved today?<br /> Why on this night do so many remain hungry in the world?<br /> Why on this night do we invite the hungry and lonely to share our meal?<br /> How can we eradicate hunger and homelessness tonight and every night?<br /> <em>A fifth question can be posed: \"Why is this night no different from other nights? Because on this night millions of human beings around the world still remain enslaved, just as they do on all other nights. As a celebration of our freedom, we remember those who remain enslaved.\"</em> </p>",
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The Four Children
Haggadah Section: -- Four Children
Four ChildrenJustice
A discussion can take place regarding with which of the four children each guest identifies most, followed by a consideration of which populations are currently "unable to ask," who might be considered "simple," and more. Examples for a new set of four children may include:
One who sees the pain of others and works to relieve suffering.
One who cares only about him/herself.
One who cares only about other Jews but not other populations.
One who doesn't know where to begin.
Source:
Religious Action Center
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