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"body": "<ul>\n\t<li><strong>The shank bone</strong> represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of the Israelites in Egypt when visiting plagues upon the oppressors. On vegetarian seder plates, a roasted beet is used in place of the shank bone. Today, the symbol of the Paschal sacrifice reminds us of the grace of God to preserve us from the modern plagues which assault us, and the sacrifice required for freedom from the bondage of our \"narrow places.\"</li>\n\t<li><strong>The matzah</strong> reminds us that when the Israelites were finally free to leave Egypt, there was no time to pack or prepare. God's people grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled. Today, the matzah challenges us to act with a sense of urgency.</li>\n\t<li><strong>The bitter herbs</strong> provide a visceral reminder of the bitterness of slavery, the life of hard labor that the children of Israel experienced in Egypt, and the hard lives and bitter circumstances that so many people still experience today.</li>\n</ul>",
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"body": "<p> <em>Tonight we include an orange on the seder plate. It is an act of solidarity with the LGBTQ community. And it is a recognition of the importance of truly hearing the stories of women. We read the story of this solidarity, told by Susannah Heschel:</em> </p>\n\n<p><u>The Origin of the Orange on the Seder Plate</u></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 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. Isn't that precisely what's happened over the centuries to women's ideas?</p>\n\n<p>Susannah Heschel, April, 2001</p>\n\n<p>Eli Black Professor of Jewish Studies Dartmouth College</p>",
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"body": "<p><u>We are a refugee people </u></p>\n\n<p>Throughout our history, violence and persecution have driven the Jewish people to wander in search of a safe place to call home. We are a refugee people. At the Passover Seder, we gather to retell the story of our original wandering and the freedom we found. But we do not just retell the story. We are commanded to imagine ourselves as though we, personally, went forth from Egypt – to imagine the experience of being victimized because of who we are, of being enslaved, and of being freed.</p>\n\n<p>As we step into this historical experience, we cannot help but draw to mind the 65 million displaced people and refugees around the world today fleeing violence and persecution, searching for protection. Like our ancestors, today’s refugees experience displacement, uncertainty, lack of resources, and the complete disruption of their lives.</p>\n\n<p>Tonight, as we embrace the experience of our ancestors, we also lift up the experiences of the world’s refugees who still wander in search of safety and freedom.</p>\n\n<p> <em>(adapted from the HIAS haggadah) </em> </p>\n",
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"body": "<p>The salt water on our table traditionally represents the tears of slaves. Dipping food in salt water is a symbol of freedom, for in ancient times only the wealthy had condiments in which to dip their food, while slaves did not. The green vegetable we dip in the water suggests the possibility of growth and renewal even in the midst of a narrow place. Parsley also grows from the Earth, which in Hebrew is <em>Adamah</em>. The Hebrew word for human is <em>Adam</em>. As we praise God for the fruit of the <em>Adamah</em>, we remember that we, too, are reliant on the Earth to live.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai Eloheinu Melech HaOlam, Borei P'ri Ha-Adamah.</p>\n\n<p>Blessed are You, Ruler of the Universe, who creates the fruit of the earth.</p>",
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"body": "<p>We break the middle matzah in two, hiding the larger piece, for more is always hidden than revealed. The broken, hidden matzah becomes the afikomen and we must search it out, for it becomes the bread of redemption. It is often some form of brokenness that sends us on our journey in search of freedom. After all, it is through the cracks that the light streams in, even in in the darkest places.</p>\n\n<p> <em>We consider: What forms of brokenness speak most powerfully to you? What kinds of mending and healing seem possible?</em> </p>\n\n<p> <em>We say together:</em> <strong> This is the bread of affliction, the simple bread which our ancestors ate in the land of Egypt. Let all who are hungry come and eat with us. Let all who are enslaved become free. Let all who are oppressed become liberated.</strong></p>\n\n\n\n",
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"covertext": "The Maggid is the section of the Seder where we fulfill the commandment of telling the story of our deliverance. Without...",
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"body": "<p><strong>How is this night different from all other nights?</strong></p>\n\n<p> <em>Why on this night, as we explore our journey towards freedom and justice, do we eat the bread of poverty and persecution?</em> </p>\n\n<p>We must remember that we can never truly be free until all people everywhere can share in our freedom. We remember that, fortunate as we may be, there are still so many people in our region who have no choice but to eat the bread of poverty and persecution.</p>\n\n<p> <em>Why on this night, do we combine the message of Passover with a discussion of racial justice?</em> </p>\n\n<p>As we create a space where people feel comfortable sharing their stories of deliverance from a narrow place, we advance relationships and strategies for liberation in our journey towards wholeness.</p>\n\n<p> <em>Why on this night do we dip the herbs twice, first in salt water and then in sweet charoset?</em> </p>\n\n<p>We dip first in salt water, because on this night, we recognize that there are people throughout our region whose tears still drench their food. Then we dip again in the charosset to represent not only the mortar that our enslaved ancestors were forced to use, but also the mortar that we must all use to build a better community and a sweeter world.</p>\n\n<p> <em>Why on this night, do we celebrate freedom with a call to action?</em> </p>\n\n<p>In a traditional seder, a posture of reclining at the table is adapted into the celebration of freedom because it is a behavior historically allowed only for free people. Tonight we celebrate our freedom from a narrow place with a call to action, challenging ourselves to understand that we cannot simply recline! There is still much work to do to impact the lives of others.</p>",
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"body": "<p>At Passover we drink four glasses of wine to symbolize four promises God made to God's people:</p>\n\n<p><strong>\"I will free you from the burdens of a narrow place\"</strong></p>\n\n<p><strong>\"I will deliver you from the straits of that bondage\"</strong></p>\n\n<p><strong>\"I will redeem you with an outstretched arm and a demonstration of my power,\" and</strong></p>\n\n<p><strong>\"I will take you to be my people, and I will be your God\"</strong></p>\n\n<p>Our memory of the experiences of bondage across generations shed light on the scope and urgency for continued work towards liberation. We express gratitude for the ability to work as God’s partners in continual redemption as we recognize our opportunity to prevent further suffering. If we can heal what is broken, and prevent further destruction, we will truly be acting as God's people.</p>\n\n<p>As our wine cups overflow in this time of fellowship, we hold out hope for the day when every person in search of a sustainable and just world can recall this story of deliverance from a narrow place. Blessed are You, God, who frees the oppressed.</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>",
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"body": "<p>The traditional Haggadah lists ten plagues that afflicted the Egyptians. We live in a very different world, but Passover is a good time to remember the plagues that we continue to experience in modern times. The biblical ten plagues were sent to Egypt as a warning. We should also recognize and respond to modern plagues as a warning of the dangers of inaction.</p>\n\n<p>Although the list could certainly be longer, here are ten modern plagues that deserve our attention:</p>\n\n<ul>\n\t<li><b>Wildfires</b></li>\n\t<li><b>Temperature Extremes</b></li>\n\t<li><b>Displacement of People and Animals</b></li>\n\t<li><b>Drought</b></li>\n\t<li><b>Flooded Cities</b></li>\n\t<li><b>Acidic Oceans</b></li>\n\t<li><b>Severe storms</b></li>\n\t<li><b>Asthma and cancer epidemics in targeted neighborhoods</b></li>\n\t<li><b>Mass Extinctions of plants and animals</b></li>\n\t<li><b>Death of Humans</b></li>\n</ul>\n\n<p> <em>If we understand these plagues as warnings, what can be done to avert them? At your table, please think of 10 actions we can do to mitigate the damage (for example: transition to renewable energy, eat less meat, etc.).</em> </p>",
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"body": "<p>The traditional Haggadah lists ten plagues that afflicted the Egyptians. We live in a very different world, but Passover is a good time to remember the plagues that we continue to experience in modern times. The biblical ten plagues were sent to Egypt as a warning. We should also recognize and respond to modern plagues as a warning of the dangers of not respecting the principles of justice, equity and dignity that God has set forth for all people.</p>\n\n<p>Although the list could be longer, here are ten modern plagues that deserve our attention.</p>\n\n<p><strong>Racial Injustice - </strong>Institutionalized racism as evidenced through the school to prison pipeline, police brutality, mass incarceration, environmental racism, inequities in employment and pay, systemic poverty and housing discrimination continue to actively plague communities of color in Detroit and elsewhere.</p>\n\n<p><strong>Systemic Poverty - </strong>Government and social policies continue to reinforce cycles of poverty across generations, disempower individuals and destroys the heart of communities. The disproportionate amount of water shutoffs, unconstitutional foreclosures and school closings...</p>\n\n<p><strong>Homelessness & Housing Insecurity - </strong>Far too many individuals and families of all ages experience homelessness and housing insecurity in the richest country in the world. This is unconscionable.</p>\n\n<p><strong>Drugs & Addiction - </strong>While ...</p>\n\n<p><strong>Lack of Access to Health Care - </strong>While ...</p>\n\n<p><strong>Lost Dreams & Minds Unused - </strong>While ...</p>\n\n<p><strong>Threat to Voting Rights </strong><strong>- </strong>While ...</p>\n\n<p><strong>Fear - </strong>Fear of “the other” produces and reinforces racism, xenophobia, anti-immigrant sentiment, anti-semitism, Islamaphobia, homophobia and other \"isms\".</p>\n\n<p><strong>Greed - </strong>Greed distorts our priorities and causes to focus on ourselves at the expense of the needs of others.</p>\n\n<p><strong>Violence & Brutality - </strong>While ...</p>\n",
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"body": "<p>We now bless the 2nd cup of wine/grape juice. We hope that our blessings will reaffirm our committment to protecting God's Creation.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p> <em>Baruch atah, Adonai </em> <em>Eloheinu, Melech Haolam, </em> <em>borei p'ri hagafen.</em> </p>\n\n<p>Blessed are you, Spirit of the universe, who makes the fruit of the vine.</p>",
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"covertext": "The blessing over the meal and matzah | motzi matzah |מוֹצִיא מַצָ The familiar hamotzi blessing marks the formal star...",
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"body": "<p><strong>The blessing over the meal and matzah | <em>motzi matzah</em> </strong>|<strong>מוֹצִיא מַצָ</strong></p>\n\n<p>The familiar hamotzi blessing marks the formal start of a meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.</p>\n\n<p>Matzah, like all bread, represents the culmination of the work of many hands. It takes a lot of people to plant the seeds, harvest the grain, grind the flour, bake the bread and deliver the loaves to our homes. We are grateful to all of them, and grateful that there was fertile soil, ample water, and adequate sunshine to allow the wheat to grow.</p>\n\n<p>בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.</p>\n\n<p>We praise God, Ruler of Everything, who brings bread from the land.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.</p>",
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"covertext": "Dipping the bitter herb in sweet charoset | maror |מָרוֹר For the people of God, even the bitterness of a history of...",
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"body": "<p><strong>Dipping the bitter herb in sweet charoset | </strong> <em><strong>maror</strong> </em> |<strong>מָרוֹר</strong></p>\n\n<p>For the people of God, even the bitterness of a history of bondage in \"narrow places\" is interjected with sweet demonstrations of love, grace, faithfulness, and progression towards the goal of full and lasting freedom. Similarly, our concern for the Earth is coupled with joy and awe at how well it has supported life. We acknowledge this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet, but perhaps it reminds us to hold both.</p>\n\n<p>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs</p>",
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"covertext": "Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ Enjoy! And as you eat, take the opportunity to share stories of...",
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The Passover Symbols
Haggadah Section: -- Cup #2 & Dayenu
- The shank bone represents the Pesach, the special lamb sacrifice made in the days of the Temple for the Passover holiday. It is called the pesach, from the Hebrew word meaning “to pass over,” because God passed over the houses of the Israelites in Egypt when visiting plagues upon the oppressors. On vegetarian seder plates, a roasted beet is used in place of the shank bone. Today, the symbol of the Paschal sacrifice reminds us of the grace of God to preserve us from the modern plagues which assault us, and the sacrifice required for freedom from the bondage of our "narrow places."
- The matzah reminds us that when the Israelites were finally free to leave Egypt, there was no time to pack or prepare. God's people grabbed whatever dough was made and set out on their journey, letting their dough bake into matzah as they fled. Today, the matzah challenges us to act with a sense of urgency.
- The bitter herbs provide a visceral reminder of the bitterness of slavery, the life of hard labor that the children of Israel experienced in Egypt, and the hard lives and bitter circumstances that so many people still experience today.
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