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"covertext": "At the end of the biblical book of Genesis, Joseph brings his family to Egypt. Over the following centuries, the descend...",
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"body": "<p>At the end of the biblical book of Genesis, Joseph brings his family to Egypt. Over the following centuries, the descendants of Joseph's family (the Hebrews) become so numerous that when a new king comes to power he fears what might happen if the Hebrews decide to rise against the Egyptians. He decides that the best way to avoid this situation is to enslave them (Exodus 1). According to tradition, these enslaved Hebrews are the ancestors of modern day Jews.</p>\n\n<p>Despite pharaoh's attempt to subdue the Hebrews they continue to have many children. As their numbers grow, pharaoh comes up with another plan: he will send soldiers to kill all newborn male babies who were born to Hebrew mothers. This is where the story of Moses begins.</p>\n\n<p>In order to save Moses from the grisly fate pharaoh has decreed, his mother and sister put him in a basket and set it afloat on the river. Their hope is that the basket will float to safety and whomever finds the baby will adopt him as their own.</p>\n\n<p>His sister, Miriam, follows along as the basket floats away. Eventually it is discovered by none other than pharaoh's daughter. She saves Moses and raises him as her own, so that a Hebrew child is raised as a prince of Egypt.</p>\n\n<p>When <a href=\"http://judaism.about.com/od/jewishbiographies/a/moses.htm\">Moses</a> grows up he kills an Egyptian guard when he sees him beating a Hebrew slave. Then Moses flees for his life, heading into the desert. In the desert he joins the family of Jethro, a Midian priest, by marrying Jethro's daughter and having children with her. He becomes a shepherd for Jethro's flock and one day, while out tending the sheep, Moses meets God in the wilderness. The voice of God calls out to him from a burning bush and Moses answers: \"Hineini!\" (\"Here I am!\" in Hebrew.)</p>\n\n<p>God tells Moses that he has been chosen to free the Hebrews from slavery in Egypt. Moses is not sure he can carry out this command. But God reassures Moses that he will have help in the form of God's aide and his brother, Aaron.</p>\n\n<p>The Ten Plagues</p>\n\n<p>Soon afterward, Moses returns to Egypt and demands that pharaoh release the Hebrews from bondage. Pharaoh refuses and as a result God sends ten plagues upon Egypt:</p>\n\n<p>1. Blood - The waters of Egypt are turned to blood. All the fish die and water becomes unusable.<br />\n2. Frogs - Hordes of frogs swarm the land of Egypt.<br />\n3. Gnats or Lice - Masses of gnats or lice invade Egyptian homes and plague the Egyptian people.<br />\n4. Wild Animals - Wild animals invade Egyptian homes and lands, causing destruction and wrecking havoc.<br />\n5. Pestilence - Egyptian livestock is struck down with disease.<br />\n6. Boils - The Egyptian people are plagued by painful boils that cover their bodies.<br />\n7. Hail - Severe weather destroys Egyptian crops and beats down upon them.<br />\n8. Locusts - Locusts swarm Egypt and eat any remaining crops and food.<br />\n9. Darkness - Darkness covers the land of Egypt for three days.<br />\n10. Death of the Firstborn - The firstborn of every Egyptian family is killed. Even the firstborn of Egyptian animals die.</p>\n\n<p>The tenth plague is where the Jewish holiday of <a href=\"http://judaism.about.com/od/passover/a/all_pesach.htm\">Passover</a> derives its name, because while the Angel of Death visited Egypt it \"passed over\" Hebrew homes, which had been marked with lambs blood on the doorposts.</p>\n\n<p>The Exodus</p>\n\n<p>After the tenth plague pharaoh relents and releases the Hebrews. The quickly bake their bread, not even pausing for the dough to rise, which is why Jews eat matzah (unleavened bread) during Passover.</p>\n\n<p>Soon after they leave their homes pharaoh changes his mind and sends soldiers after the Hebrews, but when the former slaves reach the Sea of Reeds the waters part so that they can escape. When the soldiers try to follow them, the waters crash down upon them. According to Jewish legend, when the angels began rejoicing as the Hebrews escaped and the soldiers drowned God reprimanded them, saying: \"My creatures are drowning, and you're singing songs!\" This midrash (rabbinic story) teaches us that we should not rejoice in the sufferings of our enemies. (Telushkin, Joseph. \"Jewish Literacy.\" pgs 35-36).</p>\n\n<p>Once they have crossed the water, the Hebrews begin the next part of their journey as they search for the Promised Land. The story of <a href=\"http://judaism.about.com/od/passover/a/all_pesach.htm\">Passover</a> recounts how the Hebrews gained their freedom and became the ancestors of the Jewish people.</p>\n\n<p>This book is a Haggadah, which means “telling.” Tonight we will be having a seder, which means, “order”.Through this traditionally ordered ritual, we will retell the story of the Israelites’ journey out of Egypt, eat special foods that symbolize Pesach's many messages, and teach each other the traditions of Pesach, first celebrated more than 3,000 years ago.</p>\n\n<p>An ancient rabbinic text instructs us, “Each person in every generation must regard himself or herself as having been personally freed from Egypt” for the seder to be successful.</p>\n\n<p>Tonight’s Seder is not just the retelling of an ancient story. Rather, we are asked to actually experience and acknowledge the bitterness of oppression and the sweetness of freedom so we may better understand the hope and courage of all men and women, of all generations, in their quest for liberty, security, and human rights. </p>\n",
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"covertext": "Passover combines the celebration of an event from Jewish memory with a recognition of the cycles of nature. As we remem...",
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"body": "<p>Passover combines the celebration of an event from Jewish memory with a recognition of the cycles of nature. As we remember the liberation from Egypt, we also recognize the stirrings of spring and rebirth happening in the world around us. The symbols on our table bring together elements of both kinds of celebration.</p>\n\n<p>We now take a vegetable, in this case parsely, to represent our joy at the dawning of spring after winter. Whatever symbol of spring and sustenance we’re using, we now dip it into salt water, a symbol of the tears our ancestors shed as slaves.</p>\n\n<p>Before we eat it, we recite a short blessing:</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.</p>\n\n<p>Praise God, Ruler of the Universe, who creates the fruits of the earth.</p>\n\n<p>We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just buried beneath the snow, getting ready for reappearance just when we most needed them.</p>\n",
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"covertext": "Ha lachma anya—this is the bread of affliction. At the seder we begin as slaves. We eat matzah, the bread of af iction,...",
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"body": "<p><em>Ha lachma anya—this is the bread of affliction. </em></p>\n\n<p>At the <em>seder </em>we begin as slaves. We eat <em>matzah</em>, the bread of af iction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us, but ate what we could out of necessity. The <em>matzah </em>enables us to taste slavery—to imagine what it means to be denied our right to live free and healthy lives. </p>\n\n<p>But, while we will soon enjoy a large meal and end the <em>seder </em>night as free people, 963 million people around the world can not leave the affliction of hunger behind. </p>\n\n<p>Let us awaken to their cries and declare:</p>\n\n<p><em>Kol dich n yeitei v’yeichol—let all who are hungry, come and eat. </em></p>\n\n<p>As we sit at our <em>seder </em>and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people: </p>\n\n<p>Let all people gain autonomy over their sources of sustenance. </p>\n\n<p>Let local farms ourish and local economies strengthen.<br />\nLet exploitation of natural resources cease so that the land may nourish its inhabitants. Let communities bolster themselves against the destruction wrought by flood and drought.<br />\nLet our world leaders recognize food as a basic human right and implement policies and programs that put an end to world hunger. </p>\n\n<p>The Passover <em>seder </em>inspires us to take action and commit ourselves to working toward these and other sustainable changes. As the <em>seder </em>guides us from scarcity to plenty, let us empower others on their paths to sustenance.</p>\n\n<p><em>Hashata avdei—this year we are still slaves.<br />\nLeshanah haba’ah b’nei chorin—next year we will be free people. </em></p>\n\n<p>This year, hunger and malnutrition are still the greatest risks to good health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom. </p>\n",
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"body": "<p><strong>IT WOULD HAVE BEEN ENOUGH</strong></p>\n\n<p>One of most beloved songs in the Passover Seder is \"Dayeinu\". Dayeinu commemorates a long list of miraculous things God did, any one of which would have been pretty amazing just by itself. For example, “Had God only taken us out of Egypt but not punished the Egyptians – it would have been enough.” Dayeinu, translated liberally, means, “Thank you, God, for overdoing it.”</p>\n\n<p>Dayeinu is a reminder to never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayeinu.”</p>\n\n<p><strong style=\"text-align:center;\">אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ</strong></p>\n\n<p>Ilu ho-tsi, Ho-tsi-a-nu, Ho-tsi-a-nu mi-Mitz-ra-yim, Ho-tsi-a-nu mi-Mitz-ra-yim, Da-ye-nu!<br />\nIf he had brought us all out of Egypt, it would have been enough!</p>\n\n<p><strong>CHORUS</strong>: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!</p>\n\n<p><strong style=\"text-align:center;\">אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ</strong></p>\n\n<p>Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-Sha-bat, Na-tan la-nu et-ha-Sha-bat, Da-ye-nu!<br />\nIf he had given us Shabbat it would have been enough!</p>\n\n<p><strong>CHORUS</strong>: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!</p>\n\n<p>Ilu na-tan, na-tan la-nu, Na-tan la-nu et-ha-To-rah, Na-tan la-nu et-ha-To-rah, Da-ye-nu!<br />\nIf he had given us the Torah it would have been enough!</p>\n\n<p><strong>CHORUS</strong>: .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu, da-ye-nu!<br />\n.. .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Dai, da-ye-nu, .. Da-ye-nu, da-ye-nu!</p>\n",
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"covertext": "As we come to the end of the Seder, we drink one more glass of wine. With this final cup, we give thanks for the experie...",
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"body": "<p>As we come to the end of the Seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise you, God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p><strong>The Cup of Elijah</strong></p>\n\n<p>We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our Seder. In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions.</p>\n\n<p>אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,</p>\n\n<p>אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי.</p>\n\n<p>בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד, </p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד.</p>\n\n<p>Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David Im mashiach ben-David</p>\n\n<p>Elijah the prophet, the returning, the man of Gilad: return to us speedily, in our days with the messiah, son of David.</p>\n\n<p>We place a cup of wine for the prophet Elijah at the center of the Seder table. At a dramatic moment in the Seder, the door is opened to welcome this usually unseen guest into our homes in the hope that the final, messianic, redemption of all people is at hand. Our ancient traditions tell us that final redemption will come at the season of Israel's redemption from Egyptian bondage - on some Passover to come.</p>\n\n<p>We sing Elijah's song, and watch expectantly and hopefully for the wine in the cup to diminish, a sure sign that Elijah has visited and the dawn of a new redemption is near.</p>\n\n<p>Of more recent origin is the custom of placing a second cup on the Seder table for a second unseen but deserving guest - the prophetess, Miriam, sister of Moses and Aaron.</p>\n\n<p>Why Miriam? </p>\n\n<p>It was Miriam, the Prophetess, symbol of all the courageous and worthy women who kept the home fires burning, even when the men became discouraged and despaired of redemption. Who then is more deserving to be \"toasted\" with wine and saluted for service \"above and beyond\" than she?</p>\n\n<p>If the Cup of Elijah is one symbolizing hope for future redemption, Miriam's Cup symbolizes redemption realized through the tireless efforts of women. Let us honor her for her heroism, and through her, all the brave, capable, devoted, faithful and loyal women of who have been, and continue to be, the ongoing source of strength.</p>\n\n<p>For the sake of our righteous women were our ancestors redeemed from Egypt. L'Chaim!</p>\n\n<p><strong>DRINK THE FOURTH GLASS OF WINE</strong></p>\n",
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"covertext": "Refill everyone’s wine glass. We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this...",
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"body": "\n\n<p><em>Refill everyone’s wine glass.</em></p>\n\n<p>We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:</p>\n\n<p>Baruch Atah Adonai Eloheinu melech ha’olam, hazan et ha’olam kulo b’tuvo b’chen b’chesed v’rachamin. Hu noten lechem l’chol basar ki l’olam chasdo. Uv’tuvo hagadol tamid lo chasar lanu v’al yech’sar lanu mazon l’olam va’ed. Ba’avur sh’mo hagadol ki hu zan um’farnes lakol umetiv lakol umechin mazon l’chol b’riyotav asher bara. Baruch Atah Adonai hazan et hakol.</p>\n\n<p>We praise God, Spirit of Everything, whose goodness sustains the world. You are the source of bread for all, food for everyone. As it says in the Torah: When you have eaten and are satisfied we thank you for the earth and for its sustenance. Renew our spiritual center in our time. May the source of peace grant peace to us, to the Jewish people, and to the entire world.</p>\n\n<p>Amen.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n",
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"covertext": "This book is a Haggadah which means “telling.” Tonight we will be having a seder, which means, “order”. Through this tra...",
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"body": "<p>This book is a Haggadah which means “telling.” Tonight we will be having a seder, which means, “order”. Through this traditionally ordered ritual, we will retell the story of the Israelites’ journey out of Egypt, eat special foods that symbolize Pesach's many messages, and teach each other the traditions of Pesach, first celebrated more than 3,000 years ago. An ancient rabbinic text instructs us, “Each person in every generation must regard himself or herself as having been personally freed from Egypt” for the seder to be successful. Tonight’s Seder is not just the retelling of an ancient story, but rather, we are asked to actually experience and acknowledge the bitterness of oppression and the sweetness of freedom so we may better understand the hope and courage of all people, of all generations, in their quest for liberty, security, and human rights. All questions are encouraged and are allowed to interrupt the Seder at any time.</p>\n",
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"covertext": "(all sing the blessing together) Baruch Atah Adonai Eloheinu Melech ha-Olam asher kid'shanu b'mitzvotav v'tzivanu l'hadl...",
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"body": "\n\n<p>(all sing the blessing together)</p>\n\n<p><em>Baruch Atah Adonai Eloheinu Melech ha-Olam asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neir shel (Shabbat v'shel) Yom Tov.</em><br />\nYou are Blessed, O Source, Spirit of the World, who makes us holy with mitzvot and commands us to kindle the light of (Shabbat and of) the festival day.</p>\n\n<p><em>Baruch Atah Adonai Eloheinu Melech ha-Olam shehecheyanu v'kiy'manu v'higianu laz'man hazeh.</em></p>\n",
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"body": "<p>We are gathered around this seder table as <em>b'nei khorin</em>, free people who still remember the long years of oppression. We have vowed never to become oppressors ourselves. Yet, we know how easy it is to harden our hearts to those who have paid an excessive price for our people's prosperity and security. Tonight we leave a place at our table for those who remain victims of oppression.</p>\n\n<p>Take a moment now to think about a cause you care about and dedicate the seder to it. Introduce yourself to the people sitting on either side of you. Feel free to share the cause with the people next to you if you so choose.</p>\n\n<p>This year we dedicate our seders to all of us, to our insistence on intersectionality. May you find moments in this seder to exhale, to lean your head on the shoulder of a friend, to feel yourself arriving on the shores of liberation. And may you find moments to carry one another across, your pain and your losses, your visions and your victories, because this time it’s all of us or none.</p>\n",
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"body": "<p>We will now bless the matzah, “the bread of affliction,” and as we bless it and eat it we dedicate ourselves to fighting oppression in all its forms so that never again shall anyone have to eat this bread of affliction, even as we understand so many currently suffer.</p>\n\n<p>Baruch atah Adonai, Eloheynu Melech haolam, Hamotzi lechem min haaretz.</p>\n\n<p>Praised are you, Adonai our God, Ruler of the universe, who brings bread from out of the earth.</p>\n",
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"body": "<p>\"You think your pain and your heartbreak are unprecedented in the history of the world, but then you read. It was books that taught me that the things that tormented me most were the very things that connected me with all the people who were alive, who had ever been alive.\" - James Baldwin</p>\n\n<p>As we eat the bitter herb, we acknowledge that no one people have a monopoly on pain and oppression. The only way to liberation is to educate ourselves about the struggles of the past – and so learn that our pain is ultimately inseparable from the oppression experienced by all peoples.</p>\n\n<p> <em>And together we say:</em> </p>\n\n<p> <em>Baruch atah adonai eloheinu melech ha’olam boreh pri ha’adamah.</em> </p>\n",
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"covertext": "The Third Cup of Wine Refill everyone’s wine glass. We now say grace after the meal, thanking God for the food we’ve e...",
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"covertext": "The Cup of Elijah We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to j...",
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"body": "\n\n\n\n<p><strong>The Cup of Elijah</strong></p>\n\n<p>We now refill our wine glasses one last time and open the front door to invite the prophet Elijah to join our Seder. In the Bible, Elijah was a fierce defender of God to a disbelieving people. At the end of his life, rather than dying, he was whisked away to heaven. Tradition holds that he will return in advance of messianic days to herald a new era of peace, so we set a place for Elijah at many joyous, hopeful Jewish occasions.</p>\n\n<p>אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,</p>\n\n<p>אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי.</p>\n\n<p>בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד,</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד.</p>\n\n<p>Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David Im mashiach ben-David</p>\n\n<p>Elijah the prophet, the returning, the man of Gilad: return to us speedily, in our days with the messiah, son of David.</p>\n\n<p>We place a cup of wine for the prophet Elijah at the center of the Seder table. At a dramatic moment in the Seder, the door is opened to welcome this usually unseen guest into our homes in the hope that the final, messianic, redemption of all people is at hand. Our ancient traditions tell us that final redemption will come at the season of Israel's redemption from Egyptian bondage - on some Passover to come.</p>\n\n<p>We sing Elijah's song, and watch expectantly and hopefully for the wine in the cup to diminish, a sure sign that Elijah has visited and the dawn of a new redemption is near.</p>\n\n<p>Of more recent origin is the custom of placing a second cup on the Seder table for a second unseen but deserving guest - the prophetess, Miriam, sister of Moses and Aaron.</p>\n\n<p>Why Miriam?</p>\n\n<p>It was Miriam, the Prophetess, symbol of all the courageous and worthy women who kept the home fires burning, even when the men became discouraged and despaired of redemption. Who then is more deserving to be \"toasted\" with wine and saluted for service \"above and beyond\" than she?</p>\n\n<p>If the Cup of Elijah is one symbolizing hope for future redemption, Miriam's Cup symbolizes redemption realized through the tireless efforts of women. Let us honor her for her heroism, and through her, all the brave, capable, devoted, faithful and loyal women of who have been, and continue to be, the ongoing source of strength.</p>\n\n<p>For the sake of our righteous women were our ancestors redeemed from Egypt. L'Chaim!</p>\n\n<p>As we come to the end of the Seder, we drink our final glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise you, God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p><strong>DRINK THE FOURTH GLASS OF WINE</strong></p>\n",
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"body": "<p><em>The Heroic and Visionary Women of Passover</em></p>\n\n<p><em>By Justice Ruth Bader Ginsburg and Rabbi Lauren Holzblatt</em></p>\n\n<p>On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story, so that we may better learn how to live our lives today. The stories we tell our children shape what they believe to be possible—which is why at Passover, we must tell the stories of the women who played a crucial role in the Exodus narrative.</p>\n\n<p>The Book of Exodus, much like the Book of Genesis, opens in pervasive darkness. Genesis describes the earth as “unformed and void, with darkness over the surface of the deep.”1 In Exodus, darkness attends the accession of a new Pharaoh who feared the Israelites and so enslaved them. God alone lights the way out of the darkness in Genesis. But in Exodus, God has many partners, first among them, five brave women.</p>\n\n<p>There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree to kill the Israelite baby boys. And there is Miriam, Moses’ sister, about whom the following midrash is taught:</p>\n\n<p>[When Miriam’s only brother was Aaron] she prophesied… “my mother is destined to bear a son who will save Israel.” When [Moses] was born the whole house… filled with light[.] [Miriam’s] father arose and kissed her on the head, saying, “My daughter, your prophecy has been fulfilled.” But when they threw [Moses] into the river her father tapped her on the head saying, “Daughter, where is your prophecy?” So it is written, “And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.”2</p>\n\n<p>Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile. The Midrash reminds us that Batya knew exactly what she doing:</p>\n\n<p>When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father. They said to her: “Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?”3</p>\n\n<p>But transgress she did.</p>\n\n<p>These women had a vision leading out of the darkness shrouding their world. They were women of action, prepared to defy authority to make their vision a reality bathed in the light of the day.</p>\n\n<p>Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with vision and the courage to act, they can carry forward the tradition those intrepid women launched.</p>\n\n<p>While there is much light in today’s world, there remains in our universe disheartening darkness, inhumanity spawned by ignorance and hate. We see horrific examples in the Middle East, parts of Africa, and the Ukraine. The Passover story recalls to all of us—women and men—that with vision and action we can join hands with others of like mind, kindling lights along paths leading out of the terrifying darkness.</p>\n\n<p>1 Genesis 1:2 2 Babylonian Talmud, Megillah 14a 3 Babylonian Talmud, Sotah 12b</p>\n\n\n",
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"covertext": "Nirtzah marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stor...",
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"body": "<p> <em>Nirtzah</em> marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. As we know, at the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!” yet we are aware of how this phrase can and has been misused in the past.</p>\n\n<p>For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with <em>Klal Yisrael</em>, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.</p>\n\n<p>Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.</p>\n\n<p>In <em>The Leader's Guide to the Family Participation Haggadah: A Different Night</em>, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”</p>\n\n<p>What can <em>we</em> do to fulfill our reckless dreams? What will be our legacy for future generations?</p>\n\n<p>Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…</p>\n\n<p><strong>לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם</strong></p>\n\n<p> <em>L’shana haba-ah biy’rushalayim</em> </p>\n\n<p>NEXT YEAR IN JERUSALEM!</p>\n",
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"title": "\"I Read the Haggadah Backwards This Year\" --Daniel Brenner",
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"covertext": "I read the haggadah backwards this year The sea opens, the ancient Israelites slide back to Egypt like Michael Jackson...",
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"body": "<p><strong>I read the haggadah backwards this year</strong></p>\n\n<p><strong>The sea opens, the ancient Israelites slide back to </strong></p>\n\n<p><strong>Egypt like Michael Jackson doing the moonwalk</strong></p>\n\n<p><strong>Freedom to slavery</strong></p>\n\n<p><strong>That’s the real story</strong></p>\n\n<p><strong>One minute you’re dancing hallelujah with the prophetess </strong></p>\n\n<p><strong>the next you’re knee deep in brown in the basement of some minor pyramid </strong></p>\n\n<p><strong>The angel of death comes back to life </strong></p>\n\n<p><strong>two zuzim are refunded.</strong></p>\n\n<p><strong>When armies emerge from the sea like a returning scuba expedition</strong></p>\n\n<p><strong>the Pharoah calls out for fresh towels.</strong></p>\n\n<p><strong>The bread has plenty of time to rise. </strong></p>\n\n\n\n<p><strong>I read the hagaddah backwards this year, </strong></p>\n\n<p><strong>left a future Jerusalem, </strong></p>\n\n<p><strong>scrubbed off the bloody doorposts,</strong></p>\n\n<p><strong>wandered back to Aram.</strong></p>\n",
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"covertext": "Traditionally, at the end of Seder, Jews say “l’shanah haba-ah b’yerushalayim:” “next year in Jerusalem.” But in awarene...",
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"body": "<p>Traditionally, at the end of Seder, Jews say “l’shanah haba-ah b’yerushalayim:” “next year in Jerusalem.” But in awareness of how this metaphor of freedom has been misused, and ignores the reality of the displacement of Palestinians from their homeland, we call for peace and justice in Palestine and all over the world and end by saying, “l’shanah haba-ah b’cheroot: next year in freedom.”</p>\n\n<p>This year we are slaves. Next year, free people. This year we live in a world at war with itself, a world in agony; next year may we celebrate in a world at peace, a just world.</p>\n\n<p>This year Palestinians are refugees. Next year all Palestinians will have the right to return to their home lands and to Jerusalem!</p>\n\n<p><strong>Lo yisa goy</strong></p>\n\n<p><strong>All sing together:</strong></p>\n\n<p>Lo yisa goy el goy kherev</p>\n\n<p>Lo yilmedu od milkhama.</p>\n\n<p>Nation shall not lift up sword against nation.</p>\n\n<p>Neither shall they learn war any more.</p>\n\n<p>And each ‘neath their vine and fig tree,</p>\n\n<p>Shall live in peace and unafraid.</p>\n",
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"covertext": "Kharoset-- A sweet mixture Reader 1: Kharoset-- why do we eat kharoset? Group: Apples, nuts, cinnamon, and wine are com...",
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"body": "\n\n<p>Kharoset-- A sweet mixture</p>\n\n<p><strong>Reader 1: </strong>Kharoset-- why do we eat kharoset?</p>\n\n<p><strong>Group: </strong>Apples, nuts, cinnamon, and wine are combined to make this sweet condiment!</p>\n\n<p><strong>Reader 2: </strong>It is the color of clay or mortar. It reminds us of the bricks and mortar that the Israelites are said to have made when they built the Pharaoah palaces and cities. Let us think of the labour of building. Then of point when one has enough of inequitable work and forms a union, a strike, a revolution, for this is our ancestry.</p>\n\n<p>At the same time, the taste of kharoset is sweet and it reminds us of the sweetness of freedom.</p>\n\n\n\n<p><strong>Reader 3:</strong> Let us all eat kharoset on a piece of matzah</p>\n\n\n\n<p><strong>Korech</strong>: The Hillel sandwich</p>\n\n<p>At your table: Place some maror and charoset between two pieces of</p>\n\n<p>matzah and give the sandwich to the person on our left.</p>\n\n<p>In doing this, we recall our sage Hillel (head of the supreme council of Yisrael, 1st century C.E.) who, in remembrance of the loss of the Temple, created the Korech sandwich. He said that by eating the Korech, we would taste the bitterness of slavery mixed with the sweetness of freedom. This practice suggests that part of the challenge of living is to taste freedom even in the midst of oppression, and to be ever conscious of the oppression of others even when we feel that we are free.</p>\n\n<p><em>If I am not for myself, who will be for me? But if I am for myself only, what am I? And if not now, when? -Hillel</em></p>\n\n\n\n<p><strong>Baytsah-- Egg</strong></p>\n\n<p><strong>Reader 1: </strong>Baytsah--- why do we eat baytsah?</p>\n\n<p><strong>Group: </strong>Baytsah is the egg of life. Each of us begins as an egg and grows to adulthood.</p>\n\n<p><strong>Reader 2: </strong>The egg reminds us of our evolutionary past and the gifts of human inheritance. But the egg is fragile. It represents potential that can be destroyed. Left alone, its life would perish.</p>\n\n<p><strong>Reader 3: </strong>Growing life needs warmth and love, security and guidance, hope and vision. To achieve their full potential, human beings need the support and encouragement of family and community. Beitzim symbolize the fragility and interdependence of life. We become dependent in old age, and return to a fragile state, showing the cyclical forces of nature.</p>\n\n<p>(Pass around eggs, eat the egg)</p>\n\n<p><strong>Dipping of the Green in Salt Water</strong></p>\n\n<p><strong>Reader 1:</strong> Salt water-- why do we dip our food in salt water two times on this night?</p>\n\n<p><strong>Group: </strong>The first time the salty taste reminds us of the tears we cried when we were slaves. The second time, the salt water and the green help us to remember the ocean and green plants and the earth, from which we get air and water and food that enable us to live.</p>\n\n<p>(consume more parsley and salt water)</p>\n\n<p><strong>Beets</strong></p>\n\n<p><strong>Reader 1:</strong> Blood of the lamb</p>\n\n<p><strong>Group: </strong>Z’roa means shankbone or thigh bone</p>\n\n\n\n<p><strong>Reader 2: </strong>The lamb’s bone takes us to the ancient times to the shepherd’s festival of Pesach. It was celebrated at the time of the full moon in the month that the lambs and goats were born. At that time, each family would slaughter a young lamb or goat for a spring feast. Today we represent this tradition with the beet, which stains our hands red like blood.</p>\n\n\n\n<p><strong>Reader 1</strong>:Blood symbolizes the lambs sacrificed during biblical times, and specifically the lambs slaughtered during the Pesach story to mark the doorposts of Jewish homes to indicate to the angel of death to exclude their homes from being stricken by the tenth plague, death of the firstborn. It also symbolizes God’s outstretched arm (זרוע) which delivered the Hebrews.</p>\n\n<p>(pass around and eat beets)</p>\n\n\n\n<p><strong>Olives olive oil</strong><strong> </strong><strong>زيت زيتون</strong><strong> </strong><strong>zeit zeituun</strong></p>\n\n<p><strong>Reader 1:</strong> What do these olives mean? Tonight we include olives on our seder plate for two reasons: 1) to give voice to the environmental and social justice issues with uprooting olive trees in this area and 2) because for millennia the olive branch has been the symbol of peace and new beginnings, each of us seeks to make peace where there has been war and create new alternatives with each ‘olive tree’ we plant.</p>\n\n<p><strong>Reader 2:</strong> In the land of Palestine, olive groves provide financial and food security, and sustain the health of the earth and families. When Palestinian olive groves are destroyed by the State of Israel, the past and future is destroyed. This practice of political oppression also destroys the earth and renders the land uninhabitable. Without economic security, a people can much more easily be conquered, or forced to flee their homeland.</p>\n\n\n\n<p><strong>Reader 3:</strong> And so this year, we eat an olive, to make real our understanding of what it means each time a bulldozer plows up a grove. Without the taste of olives, there will be no taste of justice, no promise of a peaceful future.</p>\n\n<p><em>Keep one olive on the Seder plate, and pass out olives and eat with the orange after the prayer.</em></p>\n\n<p><strong>All say together the Blessing over Fruit from Trees!</strong></p>\n\n<p>Baruch atah Adonai, eloheinu Melech ha’olam boreh p’ri ha-eitz</p>\n\n<p>Blessed are You, Source, whose spirit fills all creation and brings forth fruit from the trees.</p>\n\n\n\n<p><strong>Orange:</strong><strong> </strong><strong>برتقال</strong><strong> </strong><strong>burtuqaal</strong><strong> </strong></p>\n\n<p>The Origin of the Orange on the Seder Plate</p>\n\n<p>Susannah Heschel, April, 2001</p>\n\n<p>Eli Black Professor of Jewish Studies Dartmouth College</p>\n\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\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\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 [all gender oppression: transphobia, cissexism, sexism, misogny] that poisons too many Jews.</p>\n\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 I 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. 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"body": "<p>I will deliver you...</p>\n\n<p>Just as we remember all of the times throughout history when the nations of the world shut their doors on Jews fleeing violence and persecution in their homelands, so, too, do we remember with gratitude the bravery of those who took us in during our times of need <em>—</em> the Ottoman Sultan who welcomed Spanish Jews escaping the Inquisition, Algerian Muslims who protected Jews during pogroms in the French Pied -Noir, and the Righteous Among the Nations, hiding Jews in their homes during World War II. In the midst of the current global refugee crisis, we aspire to stand on the right side of history as we ask our own government to take a leadership role in protecting the world’s most vulnerable refugees. May we find the bravery to open up our nation and our hearts to those who are in need. Blessed are You, Adonai our God, who delivers those in search of safety.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p><em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em></p>\n\n<p>Blessed are You, Ruler of the Universe, who creates the fruit of the vine.</p>\n",
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"body": "<p>NARRATOR 1 (10 LINES) NARRATOR 2 (13 LINES) PHARAOH (15 LINES) SLAVE (2 LINES) HERALD (1 LINE) MOSES (8 LINES) GOD (7 LINES) PHARAOH’S SON (2 LINES) AARON (12 LINES) SHEEP (2 LINES) YOCHEVED (1 LINE) PRINCESS (4 LINES) PRINCESS’S ATTENDANT (4 LINES) MIRIAM (4 LINES)</p>\n\n<p>NARRATOR 1: The story of Moses and the Exodus from Egypt has been told thousands of times. It’s a reminder to the Jewish people that once we were slaves in Egypt, but now we are free. And so, this year, as in years before, generation upon generation, we tell the story of Passover. Now, I invite you to relax and listen to this tale. We begin in Pharaoh’s Palace. PHARAOH: Yes, I’ll have more grapes. This morning I took a tour of all of my new pyramids and I’m totally exhausted.</p>\n\n<p>SLAVE: Yes, your highness. I must tell you that as a slave, we are really doing a fine job at building those pyramids. Carrying bricks is just the discipline that my fourteen sons need.</p>\n\n<p>PHARAOH: Fourteen? Did you say fourteen sons?</p>\n\n<p>SLAVE: Indeed I did, your most fabulousness.</p>\n\n<p>PHARAOH: Leave my quarters. I’ve gotta think. This could be bad...really bad. I mean, I love having these Hebrew slaves, but there are just SO many of them! They are not Egyptians, and as shocking as it might be, I don’t think they even like me. What if there’s a war and they join my enemies and fight against me? I am going to try to find a way to decrease this Jewish-Hebrew slave population.</p>\n\n<p>HERALD: Hear ye, hear ye. It is hereby decreed by Pharaoh, ruler of the land of Egypt, that any son born to a Jew is to be drowned in the Sea of Reeds.</p>\n\n<p>ALL: NOOOOOOO!!!!!</p>\n\n<p>NARRATOR 2: Our story continues at the banks of the Nile River, where we meet Yocheved, a Jewish woman with a newborn son.</p>\n\n<p>YOCHEVED: (distraught) Oh no! Did you hear about Pharaoh’s awful decree? I knew he was mean, but now he’s killing our babies?! I need to hide my beautiful baby boy.</p>\n\n<p>NARRATOR 2: So Yocheved wove a basket of reeds, which is another word for long bamboo-like sticks, put her son into it and hid it in the tall grass by the river. She then sent her young daughter Miriam to hide nearby and keep watch. The Pharaoh’s daughter, who was a princess, eventually came down to the water to bathe and heard cries coming from the river.</p>\n\n<p>PRINCESS: What is this?</p>\n\n<p>PRINCESS’S ATTENDANT: It appears to be a baby, your highness.</p>\n\n<p>PRINCESS: A baby?</p>\n\n<p>PRINCESS’S ATTENDANT: Why, yes, your highness.</p>\n\n<p>NARRATOR 2: She pulled the baby out of the water.</p>\n\n<p>PRINCESS: Oh, it must be one of those Jewish babies that my dad, the Pharaoh, wants to kill. But look at this little guy. He seems so beautiful and innocent. I know, I’ll take him home and raise him as my son. He will love me and respect me as his mother.</p>\n\n<p>PRINCESS’S ATTENDANT: As you wish.</p>\n\n<p>MIRIAM: (as she comes out of her hiding place) Excuse me, your majesty, but would you like me to call a Hebrew woman to nurse the baby, so that your attendant can continue to tend to you instead of being distracted by the baby?</p>\n\n<p>PRINCESS: Good idea. I hadn’t thought of that. All right, your Hebrew woman may nurse my child, and when he is old enough to walk, she shall bring him to the palace for me to raise. I am going to name him “Moses,” which means “drawn from the water.”</p>\n\n<p>PRINCESS’S ATTENDANT: Whatever you say, your majesty.</p>\n\n<p>NARRATOR 1: And so Yocheved’s son, Moses, grew up as the Pharaoh’s adopted grandson, with all the riches and prestige that such a position entailed. But when he was young, Yocheved told Moses that he was Jewish, so he always had great compassion for the Hebrew slaves. One day, he came upon an Egyptian guard beating an old Jewish slave. Moses got so angry that he killed the guard. Of course, by doing so he was breaking the law. He feared the consequences, so he ran away ran away from the palace into the desert, and became a shepherd. That where we pick up the story now.</p>\n\n<p>SHEEP: Baaaa</p>\n\n<p>NARRATOR 2: One fine morning, one of Moses’s sheep strayed a bit from the path.</p>\n\n<p>SHEEP: I said, “Baaaa!”</p>\n\n<p>NARRATOR 2: Moses followed the sheep and came across a burning bush. It was the craziest thing. This green bush was on fire, but instead of burning up and getting all crinkled and then black, it stayed green. This was, of course, a miracle. It was God, getting Moses’s attention so that he could talk to him. It worked.</p>\n\n<p>GOD: Moses! Moses!</p>\n\n<p>MOSES: Here I am.</p>\n\n<p>GOD: I am the God of thy father, the God of Abraham, the God of Isaac and the God of Jacob. I have seen the affliction of my people in Egypt and have heard their cry. I have come to deliver them out of the hands of the Egyptians, and to bring them out of that place unto a good land, flowing with milk and honey. Now, Moses, I need you to go back to Pharaoh and tell him to let the Jews go free and then you will need to lead the Jews out of Egypt.</p>\n\n<p>NARRATOR 1: It’s important to know that Moses stuttered whenever he spoke, so he was always nervous to speak in public. MOSES: B-b-but why should… I mean, why, why should I be the one t-t-to lead m-m-my people?</p>\n\n<p>GOD: Fear not – I will be with you.</p>\n\n<p>MOSES: Whah-what shhhould I t-t-t-ell the p-p-people?</p>\n\n<p>GOD: Just tell the Children of Israel, also known as the Jews, also now known as the slaves, that they need to listen to you, because you speak for me. Tell them to leave their homes and everything they have always known and follow you to the wilderness.</p>\n\n<p>MOSES: That is c-c-c-c-crazy. They’ll n-never l-listen and besides, I am s-s-s-s-s-low of s-s-s-p-p-peech and s-s-s-s-low of t-t-tongue.</p>\n\n<p>GOD: You’re right, it will not be easy. I forgot to mention Pharaoh is not going to simply agree to let his slaves go free. He will take some convincing, and it will not be pretty.</p>\n\n<p>MOSES: Puh-puh-puh-please send s-s-s-someone else…</p>\n\n<p>GOD: Your brother Aaron speaks well, right? He will have to help. I will only speak to you, but you can tell Aaron what I said, and he can be the one who speaks to Pharaoh and the people.</p>\n\n<p>NARRATOR 2: And so Moses and Aaron went to the people of Israel and convinced them that God had spoken to Moses. Then they went to see Pharaoh at the palace.</p>\n\n<p>AARON: Pharaoh, we are here to demand, in the name of our all-powerful and all-knowing God, that you release the Hebrew people from bondage.</p>\n\n<p>PHARAOH: LOL. That is really amusing, guys. So, Moses, back after all of these years to bring shame on your own house and your own grandfather?</p>\n\n<p>AARON: You cared for my brother for many years. At one time, he loved you as a grandfather. But he is the son of a Hebrew slave. If you love him, you will let his people go.</p>\n\n<p>PHARAOH’S YOUNG SON: Moses! I missed you! (Looks at Aaron.) Hey, who are you?</p>\n\n<p>AARON: I am Aaron, Moses’s brother.</p>\n\n<p>PHARAOH’S YOUNG SON: I thought I was his brother!</p>\n\n<p>AARON: Pharaoh, if you do not release the Hebrews, Egypt will be smitten with a greater plague than it has ever before seen. PHARAOH: There is no way I am going to do that! I don’t know this God you are talking about, and I will not let your people go. Now get out of my palace!</p>\n\n<p>NARRATOR 1: To punish Pharaoh for his refusal to let the Jews go, God turned the water of the Nile to blood. It was horrible. Everyone needs fresh water to live, and instead of water, the entire river ran red with blood. Pharaoh was furious, and he called Moses and Aaron back to the palace.</p>\n\n<p>PHARAOH: OK, this is horrible! The Nile River has turned to blood, and it’s your fault! Everyone is freaking out. Maybe your God is powerful after all. If I let your people go, will he turn the river back to water?</p>\n\n<p>AARON: Yes, of course. We don’t want to harm your people, we just want to leave and be free.</p>\n\n<p>PHARAOH: Fine, then go.</p>\n\n<p>NARRATOR 2: So Aaron and Moses left the palace and told the Jewish people to start getting ready for their journey. But then… PHARAOH: Get Moses and Aaron back here!</p>\n\n<p>AARON: Yes, Pharaoh? We were just leaving.</p>\n\n<p>PHARAOH: Not so fast. I realized that when you go I will have no one to build my pyramids. So I have hardened my heart and changed my mind. You need to stay.</p>\n\n<p>MOSES: B-b-b-ut Pharaoh, m-m-m-ore terrible things will happen to the Egyptian people if you do not let us go!</p>\n\n<p>PHARAOH: I will take my chances. Now get out of my palace, and tell the Jews to get back to work!</p>\n\n<p>NARRATOR 2: Soon, Egypt was overrun with another of God’s plagues… frogs. Wherever you looked, there were frogs all over the land. As you can imagine, it was awful. So Pharaoh called Moses and Aaron back to the palace and told them he would now allow the Jews to leave Egypt. But when they were ready to leave, Pharaoh changed his mind again. This happened every time!</p>\n\n<p>NARRATOR 1: The next plague God sent was lice....people and animals all got lice. Then flies everywhere. Then cattle disease...so all the cows got sick and died, then boils… terrible blisters on everyone… then hail fell from the sky – big pieces of hail, as big as ping-pong balls. Then locusts, which ate the plants, including all of the crops.</p>\n\n<p>NARRATOR 2: So between the cattle disease, which ruined the meat, and the hail and locusts which wrecked the crops, Egypt was in bad shape. People were hungry. Then came the plague of darkness. The sun never rose, and people were frightened and cold. The plagues were spreading fear and sickness across Egypt.</p>\n\n<p>NARRATOR 1: But the crazy thing was, after each plague, Pharaoh would call Moses and Aaron to the palace and tell them that if their God made the plague stop, the Jews could leave Egypt. So God would end the plague, and then Pharaoh would harden his heart and change his mind, keeping the Jews in bondage. It was a mess!</p>\n\n<p>PHARAOH: Who is this God of yours? How is it that each of these plagues only affects the Egyptians and not the Hebrews!? Get out!</p>\n\n<p>AARON: Pharaoh, our God is all-powerful! We don’t know what we can do to make you see thatyou must give in. We’re warning you now that God has told Moses what the next plague will be. He’s going to kill the firstborn of every Egyptian household, including your youngest son. Pharaoh, don’t let this happen! Let my people go!</p>\n\n<p>PHARAOH: I do not know your God, and I will not let your people go. Get out of my house! GET OUT!</p>\n\n<p>NARRATOR 2: God then came to Moses and instructed him to have all the Jewish people slay a lamb and smear some of its blood on the doorposts of their houses and gates. Then, when the Angel of Death flew over Egypt, he took the lives of all of the firstborn, except for those in the homes marked with blood. Pharaoh’s own son died. It was devastating. The people of Egypt were mourning. Moses and Aaron went to Pharaoh yet again.</p>\n\n<p>AARON: Pharaoh, the grandfather my brother once loved, we are truly sorry for your loss.</p>\n\n<p>PHARAOH: Go away! Go away and leave me to my grief!</p>\n\n<p>AARON: But Pharaoh, now that you have seen how powerful God is, will you let my people go?</p>\n\n<p>PHARAOH: Be gone already! You and your people! You have ruined my empire.</p>\n\n<p>NARRATOR 1: So Aaron and Moses left Pharaoh and went to the Jews.</p>\n\n<p>AARON: Listen to me everyone! Remember this day, when you were able to leave Egypt, we were slaves and now we are going to be free and God will guide us out of here to the Promised Land.</p>\n\n<p>MOSES: We m-m-m-must go fast! We must m-m-m-make food, but… but… we must go before… before… Pharaoh changes his mind again.</p>\n\n<p>AARON: He won’t change his mind. Not this time.</p>\n\n<p>MIRIAM: Moses, if we leave right now, the bread won’t have time to rise.</p>\n\n<p>MOSES: F-f-f-forget the bread, let’s go!</p>\n\n<p>NARRATOR 2: Most of the Jews went with Moses and Aaron. But some felt the whole idea of leaving their homes and going some unknown land was crazy, so they stayed in Egypt. But meanwhile…</p>\n\n<p>PHARAOH: I have just let my slaves all go. This is not good for the people of Egypt. All that my forefathers have worked for will vanish if I lose the Hebrew slaves. Who will build the cities? The entire economy of Egypt will collapse. It will be the end of an empire. I WANT THEM BACK!</p>\n\n<p>NARRATOR 1: So once again, Pharaoh had hardened his heart. He got his army together and went after the Jews. Because they were walking and had a lot of kids with them who were slow walkers, the Jews had only gotten a few miles away from Egypt and they were really close to the Red Sea.</p>\n\n<p>MIRIAM: Look! The Egyptians are coming! They will kill us all! They will work us to death! Moses, do something!</p>\n\n<p>AARON: Don’t be afraid. God has handled things for us before, and I don’t think he would have made all those plagues just to have us die at the edge of the Red Sea now.</p>\n\n<p>NARRATOR 2: Then God spoke to Moses.</p>\n\n<p>GOD: Moses! Lift thy rod and stretch out thy hand over the sea, and divide it; and the children of Israel shall go across the sea safely.</p>\n\n<p>NARRATOR 1: It was amazing. When Moses raised his rod, the water of the sea parted, and the children of Israel walked across on the ground at the bottom of the sea. They were totally fine. But when Pharaoh’s armies followed to catch them, the waters closed in and Pharaoh’s armies were drowned.</p>\n\n<p>MIRIAM: That was a miracle! We made it across the Red Sea! I don’t know what God has in store for us next, but at last, we are free!</p>\n\n<p>NARRATOR 2: And Miriam took a timbrel – which is another word for a tambourine – in her hand; and all of the women went out after her with their timbrels and danced and sang. This kicked off a trek of forty years through the desert.</p>\n\n<p>NARRATOR 1: It was also when God starting sending manna, food from the sky that tasted like anything you wanted it to and sustained the Jews until they reached the Holy Land of Israel. But all of that is for another story. In the meantime, Happy Passover! THE END!</p>\n",
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"body": "<p>I will deliver you...</p>\n\n<p>Just as we remember all of the times throughout history when the nations of the world shut their doors on Jews fleeing violence and persecution in their homelands, so, too, do we remember with gratitude the bravery of those who took us in during our times of need <em>—</em> the Ottoman Sultan who welcomed Spanish Jews escaping the Inquisition, Algerian Muslims who protected Jews during pogroms in the French Pied -Noir, and the Righteous Among the Nations, hiding Jews in their homes during World War II. In the midst of the current global refugee crisis, we aspire to stand on the right side of history as we ask our own government to take a leadership role in protecting the world’s most vulnerable refugees. May we find the bravery to open up our nation and our hearts to those who are in need. Blessed are You, Adonai our God, who delivers those in search of safety.</p>\n\n<p><strong>בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם</strong></p>\n\n<p>B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.</p>\n\n<p>In every generation, everyone is obligated to see themselves as though they personally left Egypt.</p>\n\n<p>The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”</p>\n\n<p>---</p>\n\n<p>We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p>Blessed are You, Ruler of the Universe, who creates the fruit of the vine.</p>\n\n<p> <em>Drink the second cup!</em> </p>\n",
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"body": "<p> <em>Don’t think the world is a tavern – created</em> <br />\n <em>For fighting your way, with fists and with nails</em> <br />\n <em>To the bar, where you gorge and you guzzle, while others</em> <br />\n <em>Swooning from hunger and swallowing spit</em> <br />\n <em>Drawing their swollen cramped bellies in tighter.</em> <br />\n <em>Oh, don’t think the world is a tavern.</em> </p>\n\n<p> <em>Don’t think the world is a market – created</em> <br />\n <em>So the stronger can prey on the tired and weak</em> <br />\n <em>And purchase from destitute maidens their shame,</em> <br />\n <em>From women, the milk of their breasts, and from men</em> <br />\n <em>The marrow of their bones, from the children their smiles</em> <br />\n <em>That infrequent guest in the innocent face.</em> <br />\n <em>Oh, don’t think the world is a market.</em> </p>\n\n<p> <em>Don’t think the world is a wasteland – created</em> <br />\n <em>For wolves and for foxes, for spoils and for booty </em> <br />\n <em>The heavens a curtain, so God shall not see!</em> <br />\n <em>The mist – so that no one might look at your hands</em> <br />\n <em>The wind – just to muffle the sound of wild crying</em> <br />\n <em>The earth is to soak up the blood of the victims.</em> <br />\n <em>Oh, don’t think the world is a wasteland.</em> </p>\n",
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"body": "<p>Solidarity is a verb, not an adjective. Solidarity requires that we act in accordance with our deepest purpose and longings. Much can be learned from a long tradition of radical solidarity between Jewish and Black communities. Today, shifts in our political conditions raise the important question: what are the opportunities for solidarity right now, in an increasingly complicated world where anti-Black racism threatens to erode our legacies? Within the Jewish community, the increasing prevalence of Black Jewish people from across the diaspora is providing new answers to this question at a time when the fight for Black liberation has again taken center stage. According to the Malcolm X Grassroots Movement, a Black person is killed in this country every 28 hours by police, security officers or vigilantes. #BlackLivesMatter challenges us to leverage and activate our legacies of radical solidarity in new ways to eradicate anti-Black racism inside and outside of our communities.</p>\n\n<p>This political moment isn’t just about supporting the liberation of all Black lives—this political moment is about eradicating structural racism so that we can liberate the very humanity of all of us.</p>\n\n<p>-Alicia Garza, Co-founder of #BlackLivesMatter, an online platform developed after the murder of Trayvon Martin, designed to connect people interested in learning more about and confronting anti-Black racism.</p>\n\n<p>In the spirit of solidarity, we bless the third cup of wine. (We raise our cups.)</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם<br />\nבּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p><em>Baruch atah, Adonai </em><em>Eloheinu, Melech Haolam,</em> <br />\n<em>borei p'ri hagafen.</em></p>\n\n<p>(We drink.)</p>\n",
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"body": "<p>If my voice were louder,<br />\nIf my body stronger,<br />\nI would tear through the streets,<br />\nCrying: Peace, Peace, Peace.</p>\n\n<p>Volt ikh gehat koyekh,<br />\nVolt ikh gelofn in di gasn,<br />\nVolt ikh geshrign sholem,<br />\nSholem, Sholem, Sholem.</p>\n\n<p>Lu haya li koach,<br />\nHayiti ratsa barechov,<br />\nHayiti tsoeket shalom,<br />\nShalom, Shalom, Shalom.</p>\n\n<p> <em>This song - in English, Yiddish, and Hebrew - was written by Jewish singer, musician, and activist Adrienne Cooper. It comes from a much older Shabbat tune. Adrienne Cooper was a leader in Workmen's Circle and Jews for Racial and Economic Justice.</em> </p>\n",
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"covertext": "Welcome to this Liberation Seder. Passover is the season of liberation. As Jewish students, we know that our liberation...",
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"body": "<p>Welcome to this Liberation Seder. Passover is the season of liberation. As Jewish students, we know that our liberation is bound up in the liberation of all people. In the last year, we have seen countless attacks on the freedom and humanity of both Jews and other oppressed groups. We have seen the rights of immigrants and refugees attacked both here and in Israel. The rights of people of color, queer people, women, Muslims, and Jews are under threat.</p>\n\n<p>On Passover, we celebrate our freedom from slavery in Egypt in a miraculous story of liberation. We remind ourselves that our ancestors were slaves and wanderers, and we rejoice in the freedom we now enjoy. By reminding us of our history in slavery, the Jewish tradition asks us to think critically about the privilege of freedom. Tonight, we sit in the empathy that Passover evokes in the Jewish people as we consider the hardship our ancestors faced and our responsibilities today.</p>\n",
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"covertext": "It is traditional to drink four cups of wine or grape juice over the course of the Seder. At this Liberation Seder, we d...",
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"body": "<p>It is traditional to drink four cups of wine or grape juice over the course of the Seder. At this Liberation Seder, we dedicate each cup to one part of the work of liberation:</p>\n\n<ol>\n\t<li>Ending the Occupation</li>\n\t<li>LGBTQ Liberation</li>\n\t<li>Racial Justice</li>\n\t<li>Justice for Immigrants and Refugees</li>\n</ol>\n",
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"handle": "karpas-689",
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"covertext": "Now we move to Karpas. Karpas is the Hebrew word for green vegetable. Traditionally, the karpas is either parsley or let...",
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"body": "<p>Now we move to Karpas. Karpas is the Hebrew word for green vegetable. Traditionally, the karpas is either parsley or lettuce and represents the renewing of the seasons. Passover takes place during spring, and the karpas represents the beginning of a new season and the beginning of nature’s flowering. We hope the American Jewish community will renew its commitment to freedom and dignity for all peoples.</p>\n\n<p>The Karpas is also dipped in salt water to remind us of the bitterness of slavery. The salt water is also similar to tears which the Jewish slaves cried during their time in slavery. Today, we also think of the tears shed by Palestinians living under occupation. For all those who are denied basic human rights daily, for all those have lost loved ones, for all those who have been imprisoned unjustly, for all those who fear for their life and their family constantly, we say a blessing over the karpas.</p>\n\n<p>[Lift up the karpas, dip in salt water, and eat after saying the blessing.]</p>\n\n<p> <em>Baruch atah adonai eloheinu melech ha’olam boreh pri ha’adamah.</em> </p>\n\n<p> <em>Modified from IfNotNow's original text.</em> </p>\n",
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"covertext": "This year as we consider our freedom we are mindful of the blight of mass incarceration both in this country and in Isra...",
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"body": "<p>This year as we consider our freedom we are mindful of the blight of mass incarceration both in this country and in Israel. When God took us out of Egypt, that freed us from external oppression. But we were not truly free until we stood at Har Sinai and became free to build our lives together in community. This year, we want to consider those who are not free in our two countries: the US and Israel. We want to think about those who have been locked away in prison, and ask, is this really what it means to live in a free country? Why does the United States have the highest level of incarceration in the world? Why are 1,800 African refugees being held indefinitely in Israeli jail without charge? Does my freedom really require their incarceration? As we say, ‘it is enough' this year, we are mindful of those whom our society is failing; those who have been treated as disposable, those for whom it is manifestly not enough. We want to raise questions about the culture of incarceration in our communities, and we want to say that no one can be thrown away without hurting all of us. Emma Lazarus, the American Jewish author, poet, and prophetic voice of the 19th century, wrote: \"Until we are all free, we are none of us free.\" May it be that next year, we shall - all of us - be free!</p>\n",
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"body": "<p>\"If there is no struggle there is no progress. Those who profess to favor freedom, and yet depreciate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters. This struggle may be a moral one; or it may be a physical one; or it may be both moral and physical; but it must be a struggle. Power concedes nothing without a demand. It never did and it never will.\"</p>\n\n<p>[Frederick Douglass, letter, 1853]</p>\n",
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"body": "<p>A bitter cud.<br />\nBiting into the bitter, that bites back.<br />\nOf all the gross tastes, sweet and salty,<br />\nsour, we seek it the least.<br />\nWe spit it out. But not tonight.</p>\n\n<p>Tonight we must taste our bitterness.<br />\nBite into our failure, suck its essence.</p>\n\n<p>We were slaves in Egypt, the Haggadah<br />\nreminds us, and we still are,<br />\nbut who enslaves us to what?</p>\n\n<p>The bone we chew is our own. Only I can tell myself where<br />\nI am caught, trapped, held fast, bored but comfortable</p>\n\n<p>in the box I know so well.</p>\n\n<p>This is the moment for naming that box, for feeling the walls, for studying the dimensions<br />\nof the prison I must choose</p>\n\n<p>to leave in my exodus of one.</p>\n\n<p>I can join with no one else, I cannot walk out with you</p>\n\n<p>Until I measure my walls Then break them down. Darkness into light.</p>\n\n<p>Fear and silence into Cursing. The known Abandoned for something New and frightening. Bitter Is the first taste of freedom.</p>\n\n<p><em>From </em><em>The Art of Blessing the Day </em><em>by Marge Piercy</em></p>\n",
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"body": "<p>we are told to come to the table no chair, no utensils, no napkin designated for us</p>\n\n<p>we are told of a feast but we are not eating have not tasted flesh only crumbs that fell as the biscuits</p>\n\n<p>were gorged</p>\n\n<p>we are told that after dinner we will tango, but our ankles have been shackled<br />\nand we have no room to move</p>\n\n<p>we are told<br />\nthat we will meet a broker but this dinner party is full only friends remain<br />\nand we have been culled</p>\n\n<p>as festive game</p>\n\n<p>From Before the next Bomb by Remi Kanazi 2015</p>\n",
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"body": "<p>We dedicate the first cup of this Seder to ending the occupation.</p>\n\n<p>(We fill our neighbors' cups.)</p>\n\n<p>In Israel/Palestine, the occupation continues to deny freedom and dignity to Palestinians. It has been over 50 years of home demolitions, endless checkpoints, and the imprisonment of children and teenagers like Ahed Tamimi. The occupation is a daily nightmare for Palestinians and a moral disaster for the Israelis who are mandated to enforce it as well as all those around the world who uphold it.</p>\n\n<p>This Seder is inspired in part by IfNotNow, a movement of young American Jews organizing to end our community's support for the occupation. We seek an American Jewish community that stands for freedom and dignity for all Israelis and Palestinians by ending its support for the occupation.</p>\n\n<p>In this moment, our American Jewish community is faced with a choice: giving into the fear that upholds endless occupation, or moving towards a path of justice that ensures that both Israelis and Palestinians can live with freedom and dignity.</p>\n\n<p>We are committed to peace - peace, not only as the absence of violence, but also as the presence of freedom and dignity for all people. With this commitment in mind, we bless the first cup of wine. (We raise our cups.)</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם<br />\nבּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p> <em>Baruch atah, Adonai </em> <em>Eloheinu, Melech Haolam,</em> <br />\n <em>borei p'ri hagafen.</em> </p>\n\n<p>(We drink.)</p>\n",
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"body": "<p>Urchatz is the first of two times when we wash our hands during the Seder. This first time, we do so without a blessing. For those who would like, we take a minute to wash our hands.</p>\n",
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"body": "<p>Breaking the middle matzah | yachatz | יַחַץ</p>\n\n<p>There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it. This piece is called the afikomen. After dinner, the guests must hunt for the afikomen in order to wrap up the meal.</p>\n\n<p>We eat matzah in memory of the quick flight of our ancestors from Egypt. As slaves, they faced many false starts before finally securing their freedom. So when the word of their freedom came, they took whatever dough they had and ran with it before it had the chance to rise, letting it bake in the sun, and thus looking something like matzah.</p>\n",
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"covertext": "Many of us at the table tonight are members of the LGBTQ+ community. While tonight is, in many ways, a celebration of an...",
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"body": "<p>Many of us at the table tonight are members of the LGBTQ+ community. While tonight is, in many ways, a celebration of and call for empathy, our struggle for justice for queer folks is deeply personal. Whether we, ourselves, identify as LGTBQ+ or not, tonight we commit to loving our queer friends and family. We recognize that our work for freedom and liberation must turn inwards, amplifying the voices of the members of the Jewish community who have been marginalized and creating space for them.</p>\n\n<p>We celebrate our embrace of our queer siblings today as we acknowledge our community's failure to accept them throughout time and to this day.</p>\n\n<p>We rejoice in a vision of a future in which all feel free to live and to love their truth as we remember those who lived and died, hiding their hearts and souls in secret.</p>\n\n<p>We triumph in the strides the activists who precede us have left behind as we mourn the lives lost to violence, ignorance, and hatred.</p>\n\n<p>Raising our cups, we bless the second cup of wine.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם</p>\n\n<p>בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p> <em>Baruch atah, Adonai </em> <em>Eloheinu, Melech Haolam,</em> <br />\n <em>borei p'ri hagafen.</em> </p>\n",
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"body": "<p>(While we go around the circle, taking turns reading paragraphs, those not reading sing quietly the tune from the beginning of the Seder.)</p>\n\n<p>It is traditional to end the Seder with a promise: \"l'shana ha'ba'a b'yerushalayim - next year in Jerusalem.\" What does this promise mean?</p>\n\n<p>The city of Jerusalem is sacred for Jews, Muslims, and Christians - for billions of people around the world. For Jews forced into the diaspora 2,000 years ago, wandering always in countries which were sometimes safe harbors and sometimes nightmares, the dream of Jerusalem was more than the city itself.</p>\n\n<p>The name Jerusalem translates to \"City of Peace\" or \"City of Wholeness.\" This year in Jerusalem, peace and wholeness are still very far away. What would it look like to see a city that lives up to its name?</p>\n\n<p>To dream that next year would be in Jerusalem is to dream of a place and a time of autonomy, safety, self-determination, the right to one's own culture and language and spirituality, to live on a land that can't be taken from you by the whim of an outside power. To live with the basic right to be who you are.</p>\n\n<p>This year in Cambridge, we have committed ourselves to the work of building a liberated Jewish community committed to freedom and dignity for all people. It is in this spirit that we say (all together):</p>\n\n<p>\"L'shana ha'ba'a b'yerushalayim - next year in Jerusalem.\"</p>\n\n<p>\"L'shana ha'ba'a b'shalom - next year in Peace.\"</p>\n",
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"covertext": "We read responsively. Long ago at this season, our people set out on a journey. On such a night as this, Israel went fr...",
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"body": "<p> <em>We read responsively.</em> </p>\n\n<p>Long ago at this season, our people set out on a journey.</p>\n\n<p><em>On such a night as this, Israel went from degradation to joy. </em></p>\n\n<p>We give thanks for the liberation of days gone by.</p>\n\n<p><em>And we pray for all who are still bound. </em></p>\n\n<p>Eternal God, may all who hunger come to rejoice in a new Passover.</p>\n\n<p><em>Let all the human family sit at Your table, drink the wine of deliverance, eat the bread of freedom: </em></p>\n\n<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/Screen%20Shot%202018-04-03%20at%205.28.05%20PM.png?itok=D3lLF5UZ\" alt=\"Screen%20Shot%202018-04-03%20at%205.28.05%20PM.png?itok=D3lLF5UZ\" /></p>\n\n\n",
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"covertext": "Because on all other nights we are either Jewish or GLBTQA, but on this night we are both. 1) Because on all other nigh...",
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"body": "<p><strong>Because on all other nights we are either Jewish or GLBTQA, but on this night we are both. </strong></p>\n\n<p>1) Because on all other nights we eat leavened bread – representative of the “airiness” and artificial nature of our lives – but on this night we eat matzah – representative of transparency and plain honesty.</p>\n\n<p>2) Because on all other nights we enjoy a variety of tastes and vegetables, but on this night we focus on the maror – the bitterness of marginalization.</p>\n\n<p>3) Because on all other nights we weep – dip once – for specific reasons and particular people, but on this night we weep – dip twice – for those who suffer and have suffered from physical and psychological oppression.</p>\n\n<p>4) Because on all other nights we sit alert and rigid to an unsafe status- quo, but on this night we recline in safety as we hope to recline on all nights in the future. </p>\n",
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"body": "<p>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.</p>\n\n<p>At the Passover seder, we are all commanded to ask questions about the story in order to fulfill the mitzvah of retelling the Passover story as if we, ourselves, were freed from Egypt.</p>\n\n<p>Our tradition speaks of four children: <strong>the wise child, the wicked child, the simple child, and the child who does not know how to ask.</strong></p>\n\n<p><strong>Tonight, may we all feel compelled to ask questions: about the tradition in front of us, about our freedom, and about how tonight's seder can inspire us to engage in the work of liberation.</strong></p>\n",
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"body": "<p>The following are questions a person at the beginning of the coming out process hears as they encounter a simple person, a wise person, a wicked person, and one that does not know how to ask a question. Are these questions, in fact, simple, wise, evil or undeveloped? How is otherness related to these questions?</p>\n\n<p><strong>The Simple Child</strong></p>\n\n<p>What is this?<br />\nWhat does it mean to be gay? Or transgender? Or bi? Why are you gay?<br />\nCan I be trans too?<br />\nIs it hard?</p>\n\n<p><strong>The Wise Child</strong></p>\n\n<p>What are the testimonies and laws and judgments that God commanded you?<br />\nHow long have you been struggling with this?<br />\nWho else have you spoken with? How did they respond? How, if at all, have you struggled with God?</p>\n\n<p><strong>The Wicked Child </strong></p>\n\n<p>Are you sure?<br />\nHave you tried dating someone of the opposite sex? Do you realize that this will end our relationship? Why do you have to rub it in my face?<br />\nDoes this mean no grandchildren?<br />\nHave you really tried to live as you were born?</p>\n\n<p><strong>The Child That Does Not Know How to Ask a Question: </strong></p>\n\n<p>Start talking about your struggle. Understand that it may be difficult for the person to whom you are coming out or with whom you are talking – that that person also has a coming out process. So let this person know that you will be there when they are ready to ask questions.</p>\n",
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"covertext": "\"You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the La...",
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"body": "<p>\"You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the Land of Egypt\" (Exodus 23:9). This commandment - the negative mitzvah not to oppress the stranger, combined with the positive mitzvah to love the stranger - is repeated more times than any other in the Torah. And, again and again, the justification is clear - you were strangers in the lang of Egypt.</p>\n\n<p>From the ADL Hagaddah:</p>\n\n<blockquote>\n<p>Our ancestors were immigrants to Egypt. They came fleeing economic insecurity (famine in Canaan; see Gen. 42:5) and in search of stability and freedom. At first, because Pharaoh knew Joseph personally, he welcomed his family. But then, a lack of familiarity led to contempt; “a new king arose over Egypt who knew not Joseph.” (Ex. 1:8)</p>\n\n<p>Despite the contributions of the Israelites to Egyptian society, the new Pharaoh’s ignorance led to fear and he began to agitate and legislate against them: “Look, the Israelite people are much too numerous for us. Let us deal shrewdly with them, so that they may not increase; otherwise<br />\nin the event of war they may join our enemies in fighting against us and rise from the ground.”<br />\n(Ex. 1:9–10) The resulting experience of oppression became the point of reference for one of the most profound expressions of Jewish ethics (Ex. 23:9).</p>\n</blockquote>\n\n<p>Nor was the Exodus the last time when Jews have been immigrants and refugees, when we have ourselves been the oppressed stranger. We carry with us a history of exiles and pogroms, of being turned away at borders - a history which continues today for many Jews around the world.</p>\n\n<p>We remember this religious tradition and shared experience when we see the 11 million undocumented people in the United States today, who face the constant threat of deportation, separated families, and uncertain futures. So too when we see undocumented African migrants in Israel, who the right-wing government has demonized as \"infiltrators\" and a \"demographic threat.\" Xenophobic political leaders in both countries have denied the stranger freedom and dignity, then briefly offered compromise, then reneged on their promises. <strong>We have been here before.</strong></p>\n\n<p>We dedicate our fourth cup to justice for immigrants and refugees - both to the negative mitvah of refusing to be complicit in oppressing the stranger, and to the positive mitzvah of loving the stranger by taking action for a better world. With these commitments in mind, we bless the fourth cup. (We raise our cups.)</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם<br />\nבּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p><em>Baruch atah, Adonai </em><em>Eloheinu, Melech Haolam,</em> <br />\n<em>borei p'ri hagafen.</em></p>\n\n<p>(We drink.)</p>\n",
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"body": "<p>Break up into groups of two to discuss the following questions:</p>\n\n<ul>\n\t<li>Have you or your family ever had the experience of being a stranger? Each person take a minute to share a story.</li>\n\t<li>Can you think of any contemporary examples of oppression of the stranger? What parallels or tensions exist between these examples, the Passover story, and the story you just shared with your partner?</li>\n\t<li>In today's world, what can we do, concretely, to follow the commandment to love the stranger?</li>\n</ul>\n\n<p>After 5 minutes, reconvene, and share thoughts from a few groups.</p>\n",
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"handle": "tzafun-we-eat-afikomen",
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"body": "<p>During the Seder, it is traditional to hide the middle matzah that we broke earlier. We end the meal and begin the final sections of the Seder by finding and eating the middle matzah, called the Afikomen.</p>\n\n<p>To respect your time, instead of hiding the Afikomen anywhere in the whole building, we have hidden it under someone's plate here at the table. Lift up your plates to find out who has the Afikomen!</p>\n",
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"title": "Bareich: We say the blessing after meals",
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"covertext": "We now say grace after the meal, thanking God for the food we’ve eaten. Baruch Atah Adonai Eloheinu melech ha’olam, haza...",
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"body": "<p>We now say grace after the meal, thanking God for the food we’ve eaten.</p>\n\n<p>Baruch Atah Adonai Eloheinu melech ha’olam, hazan et ha’olam kulo b’tuvo b’chen b’chesed v’rachamin. Hu noten lechem l’chol basar ki l’olam chasdo. Uv’tuvo hagadol tamid lo chasar lanu v’al yech’sar lanu mazon l’olam va’ed. Ba’avur sh’mo hagadol ki hu zan um’farnes lakol umetiv lakol umechin mazon l’chol b’riyotav asher bara. Baruch Atah Adonai hazan et hakol.</p>\n\n<p>We praise God, Spirit of Everything, whose goodness sustains the world. You are the source of bread for all, food for everyone. As it says in the Torah: When you have eaten and are satisfied we thank you for the earth and for its sustenance. Renew our spiritual center in our time. May the source of peace grant peace to us, to the Jewish people, and to the entire world.</p>\n\n<p>Amen.</p>\n",
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"covertext": "Adir Hu - This Passover hymn lists attributes of God, with the refrain asking God to“build your House soon, speedily, in...",
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"body": "<p><strong>Adir Hu - </strong><em>This Passover hymn lists attributes of God, with the refrain asking God to“build your House soon, speedily, in our time.” Today, we will sing “Adir Hu” both in praise and as a call for righteousness and compassion in our time.</em></p>\n\n\n\n<p>Adir hu, adir hu, (refrain) yivneh beito bekarov.</p>\n\n<p>Bimherah, bimherah, beyameinu bekarov.</p>\n\n<p>El bneh, el bneh, bneh beitcha bekarov.</p>\n\n\n\n<p>Bachur hu, gadol hu, dagul hu, (refrain)</p>\n\n<p>Hadur hu, vatik hu, zakai hu, (refrain)</p>\n\n<p>Chassid hu, tahor hu, yachid hu, (refrain)</p>\n\n<p>Kabir hu, lamud hu, melech hu, (refrain)</p>\n\n<p>Norah hu, sagiv hu, izuz hu, (refrain)</p>\n\n<p>Podeh hu, tzaddik hu, kadosh hu, (refrain)</p>\n\n<p>Rachum hu, shadai hu, takif hu, (refrain)</p>\n\n\n",
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"covertext": "At this point in the Seder, we fill one additional cup and set it aside for the prophet Elijah. Traditionally, Elijah - ...",
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"body": "<p>At this point in the Seder, we fill one additional cup and set it aside for the prophet Elijah. Traditionally, Elijah - Eliyahu in Hebrew - will come to herald the coming of the Messiah.</p>\n\n<p>It would be much easier to think that liberation will come because of some outside force - whether it be Elijah, the Messiah, or an idea of inevitable historical progress. But, in some traditions, Elijah's visit to our Seder is to check the work <em>we</em> are doing to build a better world. The Messiah will only come once we have brought peace and justice to the world ourselves, and Elijah is here to see what progress we have made in building a liberated community.</p>\n\n<p>As we open the door for Elijah, we think of the work ahead.</p>\n\n<p>אֵלִיָהוּ הַנָבִיא, אֵלִיָהוּ הַתִּשְׁבִּי, אֵלִיָהוּ הַגִלְעָדִי בִּמְהֵרָה יָבוֹא אֵלֵינוּ עִם מָשִׁיחַ בֶּן דָוִד</p>\n\n<p>Eliyahu Hanavi, Eliyahu Hatishbi,<br />\nEliyahu, Eliyahu, Eliyahu Hagiladi.</p>\n\n<p>Bimherah beyameinu, Yavo Elenu<br />\nIm Mashiach Ben David,<br />\nIm Mashiach Ben David.</p>\n\n<p> <em>Elijah the Prophet, Elijah the Tishbite, Elijah the Giladite, May he soon come to us, with Mashiach the son of David.</em> </p>\n",
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"body": "<p><strong>Z’roa</strong>–זרוע: a shankbone or beet, which represents the mighty hand and outstretched arm that liberated us from Mitzrayim.</p>\n<p><strong>Maror</strong>-מרור: horseradish, which represents the bitterness of slavery in Mitzrayim.</p>\n<p><strong>Charoset</strong>–חרוסת: a mixture of dried fruits and nuts which represents the mortar used to lay bricks, the work done while enslaved in Mitzrayim.</p>\n<p><strong>Beitzah</strong>–ביצה: an egg, which represents life, wholeness, and liberation.</p>\n<p><strong>Karpas</strong>–כרפס: parsley, which represents growth, change, and life.</p>\n<p><strong>Salt Water</strong>–מי מלח: which represents our tears while enslaved, and our tenacity and chutzpah in fighting for liberation.</p>\n<p><strong>Tapuz</strong>–תפוז: an orange, which represents gender and sexual equality and justice, especially for queer, trans and gender non-conforming people, and women.</p>\n<p><strong>Zayit</strong>–זית: an olive, which represents solidarity with Palestinians and Palestine and the struggle for justice and peace in Israel and Palestine.</p>\n",
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"handle": "olive-seder-plate-7",
"title": "The Olive on the Seder Plate",
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"covertext": "The olive tree is one of the first plants to be mentioned in the Torah, and is among the oldest species in Israel/Palest...",
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"body": "<p>The olive tree is one of the first plants to be mentioned in the Torah, and is among the oldest species in Israel/Palestine. It has become a universal symbol of peace and hope, associated with the dove in the story of Noah's ark and the flood.</p>\n\n<p>We have added an olive to the Seder plate because we know that for slavery to be truly over, for a people to be truly free, we must know that we can feed ourselves and our children, today, tomorrow, and into the following generations. In the lands of Israel and Palestine, olive groves provide this security. When olive groves are destroyed, the past and future is destroyed. Without economic security, a people can much more easily be conquered or enslaved.</p>\n\n<p>And so this year, we eat an olive, to make real our understanding of what it means each time a bulldozer plows up a grove. Without the taste of olives, there will be no taste of freedom. We eat this olive in sorrow, mindful that olive trees, the source of livelihood for Palestinian farmers, are regularly chopped down, burned and uprooted by Israeli settlers and the Israeli authorities.</p>\n\n<p>(Distribute olives around the table.)</p>\n\n<p>As we eat now, we as, one another: How will we as Jews bear witness to the unjust actions committed in our name? Will these olives inspire us to be bearers of peace and hope together with Palestinians, and with all those who are oppressed?</p>",
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"covertext": "As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freed...",
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"body": "<p>As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard-earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings. We pour out a drop of wine for each of the plagues as we recite them to signify having a little less sweetness in our celebration. Dip a finger or a spoon into your wine glass for a drop for each plague.</p>\n\n<p>These are the ten plagues (we say these together):</p>\n\n<p><strong>BLOOD </strong>/ dam<br />\n<strong>FROGS </strong>/ tzfardeiya<br />\n<strong>LICE </strong>/ kinim<br />\n<strong>BEASTS </strong>/ arov<br />\n<strong>CATTLE DISEASE </strong>/ dever<br />\n<strong>BOILS </strong>/ sh’chin<br />\n<strong>HAIL </strong>/ barad<br />\n<strong>LOCUSTS </strong>/ arbeh<br />\n<strong>DARKNESS </strong>/ choshech<br />\n<strong>DEATH OF THE FIRSTBORN </strong>/ makat b’chorot</p>\n\n<p>We invite you to say out loud modern plagues that continue to stand in the way of liberation. We spill a drop from our cups for each of these as well.</p>\n",
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"covertext": "1. Once upon a time our people went into exile in the land of Egypt. During a famine our ancestor Jacob and his family f...",
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"body": "<p>1.</p>\n\n<p>Once upon a time our people went into exile in the land of Egypt. During a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaoh’s court, and our people were well-respected and well-regarded, secure in the power structure of the time.</p>\n\n<p>2.</p>\n\n<p>Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved.</p>\n\n<p>In fear of rebellion, Pharaoh decreed that all Hebrew boy-children be killed. Two midwives named Shifrah and Puah defied his orders, claiming that “the Hebrew women are so hardy, they give birth before we arrive!” Through their courage, a boy survived; midrash tells us he was radiant with light.</p>\n\n<p>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 Moshe because <em>min ha-mayim m’shitihu</em>, from the water she drew him forth. She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.</p>\n\n<p>3.</p>\n\n<p>Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, he struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone.</p>\n\n<p>God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.</p>\n\n<p>4.</p>\n\n<p>Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go.</p>\n\n<p>Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle: ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.</p>\n\n<p>5.</p>\n\n<p>Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.) Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth.</p>\n\n<p>Even Pharaoh’s daughter came with us, and traded her old title (<em>bat-Pharaoh</em>, daughter of Pharaoh) for the name Batya, “daughter of God.”</p>\n\n<p>6.</p>\n\n<p>Pharaoh’s army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit.</p>\n\n<p>7.</p>\n\n<p>To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.</p>\n",
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"body": "<p><em>“Why on this night when we remember the oppression and resistance of Jews should we also think about the lives of people of color?” </em><strong>Because many Jews are people of color. Because racism is a Jewish issue. Because our liberation is connected.</strong></p>\n\n<p> <em>This clip about the experience of Jews of color is written in the first person by Leo Ferguson. As we read it, please feel free to use \"we\" or \"they\" pronouns as feels appropriate for you.</em> </p>\n\n<p>White Ashkenazi Jews have a rich history but are only a part of the Jewish story. Mizrahi & Sephardi Jews; Yemeni Jews; Ethiopian Jews; Jews who trace their heritage to the Dominican Republic, to Cuba & Mexico; to Guyana & Trinidad; descendants of enslaved Africans whose ancestors converted or whose parents intermarried.</p>\n\n<p>Jews of color are diverse, multihued and proud of it — proud of our Jewishness and proud of our Blackness. But though our lives are joyous and full, racism forces us down a narrow, treacherous path. On the one hand we experience the same oppression that afflicts all people of color in America — racism targets us, our family members, and our friends. On the other hand, the very community that we would turn to for belonging and solidarity — our Jewish community — often doesn’t acknowledge our experience.</p>\n\n<p>Jews of color cannot choose to ignore the experiences of people of color everywhere, anymore than we would ignore our Jewishness. We must fully inhabit both communities and we need all Jews to stand with us, forcefully and actively opposing racism and police violence.</p>\n\n<p>But in order to do so, we must pare our past trauma from our present truth: our history of oppression leaves many of us hyper-vigilant and overly preoccupied with safety. As Jews we share a history that is overburdened with tales of violent oppression. Though different Jewish communities have varying experiences, none of us have escaped painful legacies of persecution, including genocide. This past is real, and part of why we gather today is to remember it. But the past is past. However seductive harsh policing, surveillance and incarceration may be in the short term, it will never serve us in the end. Not when those tactics brutalize other communities, humiliating and incarcerating our neighbors and perpetuate a status quo that leaves low-income communities of color on the other side of a sea of fear — still trapped; still stranded. The only real way out of the Mitzrayim of our fears is solidarity. Only by forging deep connections and sharing struggle with other communities will we creating the lasting allies who will walk with us into the promised land of our collective liberation. That is true Jewish freedom — true and lasting safety.</p>\n\n<p><em>They cried to Moses, “What have you done to us, taking us out of Egypt ... it is better to serve the Egyptians than to die in the wilderness” (14:11-12).</em></p>\n\n<p>When Moses led the Jews out of Egypt, it was a moment of great risk and great change. As the passage above shows us, though life under Pharaoh was cruel and crushing, it was also familiar — a known fear. After a century of servitude, freedom. What changed? It was the Jewish people daring to imagine for themselves something greater. Daring to take great risks and face great fears to find liberation. This willingness to stand up for justice is a strength we have found again and again. When the oppression of economic exploitation demanded it, our grandparents found it in the labor movement; when the civil rights movement demanded it, our parents travelled to the South to register voters. Now this moment demands again that we take risks for justice.</p>\n\n<p>What our neighbors in communities of color are asking — what the Jews of color in our own communities need from their fellow Jews — is that we push past the comfortable and move to action. In the streets, in our synagogues and homes, with our voices, our bodies, our money and resources, with our imaginations. In doing so we must center the voices and the leadership of Jews of color and other communities of color, while forming deep partnerships and long-term commitments to fight for lasting change.</p>\n\n<p>Passover is a time of remembrance but also one of renewal — of looking ahead toward the spring and new growth that will sustain us through the seasons to come. Once we spent spring in the desert. It was harsh and difficult but from that journey grew a people who have endured for centuries. What would happen if we took that journey again, not alone in the wilderness but surrounded by friends and allies, leaving no one behind?</p>\n",
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"covertext": "Ilu ho-tsi, ho-tsi-a-nu, Ho-tsi-a-nu mi-Mitz-ra-yim, Ho-tsi-a-nu mi-Mitz-ra-yim, Da-ye-nu! .. CHORUS: .. Dai, da-ye-...",
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"body": "<p>Ilu ho-tsi, ho-tsi-a-nu, <br />\nHo-tsi-a-nu mi-Mitz-ra-yim, <br />\nHo-tsi-a-nu mi-Mitz-ra-yim, <br />\nDa-ye-nu!</p>\n\n<p>.. CHORUS: <br />\n.. Dai, da-ye-nu, <br />\n.. Dai, da-ye-nu, <br />\n.. Dai, da-ye-nu, <br />\n.. Da-ye-nu, da-ye-nu, da-ye-nu! <br />\n.. <br />\n.. Dai, da-ye-nu, <br />\n.. Dai, da-ye-nu, <br />\n.. Dai, da-ye-nu, <br />\n.. Da-ye-nu, da-ye-nu!</p>\n\n<p>Ilu na-tan, na-tan la-nu, <br />\nNa-tan la-nu et-ha-Sha-bat, <br />\nNa-tan la-nu et-ha-Sha-bat, <br />\nDa-ye-nu!</p>\n\n<p>.. (CHORUS)</p>\n\n<p>Ilu na-tan, na-tan la-nu, <br />\nNa-tan la-nu et-ha-To-rah, <br />\nNa-tan la-nu et-ha-To-rah, <br />\nDa-ye-nu!</p>\n\n<p>.. (CHORUS)</p>\n\n\n\n<p>Translation:</p>\n\n<p>If G-d had only brought us out of Egypt, it would have been enough!<br />\nIf G-d had only given us the Shabbat, it would have been enough!<br />\nIf G-d had only given us the Torah, it would have been enough!</p>\n",
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