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"body": "<p><span><span>Lighting candles on Passover, Shabbat, and other Jewish festivals marks the beginning of a Jewish celebration. These flames mark transition, a passage from our regular lives into an elevated, holy place. </span></span></p>\n\n<p><span><span>We do this to honor the spark of creation, to remind us of Divinity ordering chaos through light; these were the first words HaShem ever said: “‘Let there be light.’ God saw that the light was good, and God separated the light from the darkness” (Bereshit 1:3). </span></span></p>\n\n<p><span><span>In the age of pandemics, the age of global scarcities, in times when our compassion and solidarity must be confined to a computer screen, it is easy to light our candles and feel that we can become separated. We can feel our hearts soften—that for one fleeting moment, we can retreat from the pain of the world. </span></span></p>\n\n<p><span><span>But that is the last thing we should do. That is the message of Passover. </span></span></p>\n\n<p><span><span>Passover is the flame that forces us to look on at the chaos that engulfs us. Though the framework of our sacred history, it pushes us to recognize the human power of creation and restoration. During the seder, we ask how we reach into this chaos and pull forth a just, equitable future. </span></span></p>\n\n<p><span><span>This begins with our candles. </span></span></p>\n\n<p><span><span>When lighting candles, recite: </span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span>ברוך אתה יי אלוהינו מלך העולם, אשר קידושנו במצוותיו וציוונו להדליק נר של יום טוב. </span></span></span></p>\n\n<p><span><span><i>Baruch atah Adonai Eloheinu melech ha-olam, asher keedshanu b’meetzvotav v’tzeevanu l’hadleek ner shel yom tov.</i></span></span></p>\n\n<p><span><span><b>Praised are You, Lord our God, Whose presence fills the universe, Who has sanctified our lives through Your commandments and commanded us to kindle the festival lights. </b></span></span></p>\n\n<p style=\"text-align:right;\"><span><span><span>ברוך אתה יי אלוהינו מלך העולם, שהחינו, וקמינו הגיענו לזמן הזה. </span></span></span></p>\n\n<p><span><span><i>Baruch atah Adonai, Eloheinu melech ha-olam, sheh’hech’eeyanu v’keeyemanu, v’heegeeanu la-z’man ha-zeh.</i></span></span></p>\n\n<p><span><span><b>Praised are You, Lord our God, Whose presence fills the universe, Who has given us life and strength and enabled us to reach this moment of joy. </b></span></span></p>",
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"body": "<p><strong> <em>Break the middle matzah on the matzah plate.</em> </strong></p>\n\n<p>We break the matzah and hide one part (the Afikomen). We recognize that liberation is made by imperfect people, broken, fragmented — so don’t be waiting until you are totally pure, holy, spiritually centered, and psychologically healthy to get involved in tikkun (the healing and repair of the world). It will be imperfect people, wounded healers, who do the healing as we simultaneously work on ourselves.</p>\n\n<p><strong>The Bread of Affliction</strong></p>\n\n<p><strong> <em>Raise the middle matzah so that everyone can see it and say:</em> </strong></p>\n\n<p>This is the bread of affliction. Let everyone who is hungry come and eat. But when saying that traditional line — let all who are hungry come and eat — we must also recognize the stark contrast between the generosity of the Jewish people expressed in this invitation, and the actual reality in which we live. In the past year the U.S. Congress has passed tax legislation that would return hundreds of billions of dollars to the well-to-do, and yet our country has no money to deal with the needs of the poor, the homeless, and the hungry. We should be taking those hundreds of billions of dollars and using them to rebuild the economic infrastructures of the impoverished all around the world, and providing decent housing and food for those who are in need. Instead, we live in a world in which we try to build barriers to protect ourselves against the poor and the homeless, which demeans them and blames them for the poverty they face.</p>\n\n<p>So when we say “hah lachmah anya — this is the bread of affliction, let all who are hungry come and eat,” we remind ourselves that it is this spirit of generosity that is the authentic Jewish spirit. It is meant to be a contrast to the messages of class society, which continually try to tell us “there is not enough” and therefore that we can’t afford to share what we have with others. We are the richest society in the history of the human race, and we may be the stingiest as well — a society filled with people who think that we don’t have enough.</p>\n\n<p>We who identify with <em>Tikkun</em> and are part of the Network of Spiritual Progressives proudly proclaim: <strong>there is enough, we are enough, and we can afford to share.</strong></p>",
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"body": "<p><strong>The Fifth Child</strong></p>\n\n<p><strong>The One Who Cannot Ask</strong></p>\n\n<p>On this night, we remember a fifth child.</p>\n\n<p>This is a child of the Shoah (Holocaust), who did not survive to ask.</p>\n\n<p>Therefore, we ask for that child -- Why?</p>\n\n<p>We are like the simple child. We have no answer.</p>\n\n<p>We can only follow the footsteps of Rabbi Elazar ben Azariah, who could not bring himself to mention the Exodus at night until Ben Zoma explained it to him through the verse:</p>\n\n<p> <em>In order that you REMEMBER the day of your going</em> <em>out from Egypt, all the days of your life. (Deut. 16.3)</em> </p>\n\n<p> <em>“The days of your life” </em> indicates the daylight and the goodness of life. “All the days of your life” means even in the darkest nights when we have lost our first born, we must remember the Exodus. We answer that child’s question with silence. In silence, we remember that dark time. In silence, we remember that Jews preserved their image of God in the struggle for life. In silence, we remember the Seder nights spent in the forests, ghettos, and camps; we remember that Seder night when the Warsaw Ghetto rose up in revolt. </p>",
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