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"body": "<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 Haggadah 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 hametz. And it 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 of Judaism.</p>\n\n<p>When lecturing, I often mentioned my custom as one of the many new feminist rituals that have 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 said to me that a woman belongs on the bimah as an orange on the seder plate. 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> <em>Keep one orange on the Seder plate, and pass out orange slices. </em> </p>\n",
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"body": "<p>This year, our Seder plate has a new symbol – an olive. Why an olive?</p>\n\n<p>Because, 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.</p>\n\n<p>As we eat now, we ask 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 for Palestinians – and for all who are oppressed?</p>\n\n<p> <em>Keep one olive on the Seder plate, and pass out olives.</em> </p>\n",
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"body": "<p> <em>We now take some maror and charoset and put them between two pieces of matzah and give the sandwich to the person on our left. </em> </p>\n\n<p>In combining maror with charoset, we recall our sage Hillel (head of the supreme council of Yisrael, 1st century B.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>If I am not for myself, who will be for me?</p>\n\n<p>But if I am for myself only, what am I?</p>\n\n<p>And if not now, when?</p>\n\n<p>-- Hillel</p>\n\n<p>And if not with others, how? -- Adrienne Rich</p>\n\n<p> <em>. </em> </p>\n",
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"body": "<p>\"You must not mistreat or oppress foreigners in any way. Remember, you yourselves were once foreigners in the land of Egypt.\" -- Shemot: 22:20</p>\n\n<p>As we remember our own liberation from bondage in Egypt, we drink this cup to remember those for whom the story of the Jewish exodus in the desert is a daily reality, in hope that they find their salvation as we found ours. As our wine cups overflow in this moment of joy, we hold out hope for the day when every person in search of refuge in every corner of the earth can recall a story of freedom, reflect on a journey to security from violence and persecution and no longer yearn for a safe place to call home.</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>The symbolic washing of the hands that we now perform recalls the story of Miriam's Well. Legend tells us that this well followed Miriam, sister of Moses, through the desert, sustaining the Jews in their wanderings. Filled with waters of life, the well was a source of strength and renewal to all who drew from it. One drink from its waters was said to alert the heart, mind and soul, and make the meaning of Torah become more clear.</p>\n\n<p>In Hebrew, urchatz means “washing” or “cleansing.” In Aramaic, sister language to Hebrew, urchatz means “trusting.” As we wash each others’ hands, let us rejoice in this act of trust, and reflect on the sources of hope and trust we want to bring into the world for ourselves and each other.</p>\n\n<p>When we wash hands again later, just before eating the festive meal, we will say blessings to sanctify that act. Because the feast is still a few pages away, this handwashing is purely symbolic, and therefore the blessing is unspoken.</p>\n\n<p> <em>Pass the bowl & pitcher around the table, each pouring a few drops of water onto their neighbor’s hands.</em> </p>\n",
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"body": "<p>At this point in the seder, it is traditional to eat parsely dipped in salt water. Parsley represents rebirth, renewal and growth; the salt water represents the tears of enslavement.</p>\n\n<p>Baruch atah, Adonai, eloheinu ruach ha’olam, borei p’ri ha’adamah.</p>\n\n<p>Blessed are you, Adonai, Breath of Life, creator of the fruit of the earth.</p>\n\n<p> <em>Everyone eats parsley dipped into salt water. </em> </p>\n",
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"body": "<p>Tonight we will drink not one cup of wine but four as we recount the journey from exodus to liberation, a journey that stops in many places along the way. We come first to the recognition of slavery, of degredation, of narrowness. Until we know the ways in which we are enslaved, we can never be free. We drink this first cup of wine in honor of awareness.</p>\n\n<p> <em>Baruch atah, Adonai, eloheinu melech ha’olam, borei p’ri hagafen.</em> </p>\n\n<p>Blessed are you, Adonai our God, Ruler of the Universe, creator of the fruit of the vine.</p>\n\n<p> <em>[After the blessing, drink a sip or the whole glass, however you prefer, and then refill.]</em> </p>\n",
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"body": "<p> <em>(Reader should raise the empty water glass in the center of the table.)</em> </p>\n\n<p>Miriam's Cup is a newer object that is placed on the Seder table beside the Cup of Elijah to represent her importance -- and the importance of many women -- in the Passover story. Miriam's Cup is filled with water, rather than wine, to symbolize the well that was said to have followed Miriam throughout the desert and served as the main source of water during the Jews' 40 years of wandering. To emphasize the importance of Miriam's contribution to the story of Passover, everyone at the Seder table should fill her cup with a little water from their own water glass.</p>\n\n<p> <em>Pass the glass around so that each person can pour some of their water into Miriam's cup. </em> </p>\n\n<p>Filling Miriam's Cup is also a way of drawing attention to the importance of the other women of the Exodus story who have sometimes been overlooked but about whom our tradition says, \"If it wasn't for the righteousness of women of that generation we would not have been redeemed from Egypt\" (Babylonian Talmud, Sotah 9b). In Exodus, God has many partners, including five brave women. There is Yocheved, Moses’ mother, who chooses to let her son, Moses, live; and Shifra and Puah, the Hebrew midwives who defy the Pharaoh's order to kill the first born sons of the Jews. Then there is Miriam, Moses’ sister, who ensures her brother's survival. Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile. We place Miriam’s Cup on our Seder table to honor the important role of Jewish women in our tradition and history, whose stories have been too sparingly told.</p>\n\n<p> <em>Everyone take a sip of water from their own water glass!</em> </p>\n",
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"covertext": "\"You must not mistreat or oppress foreigners in any way. Remember, you yourselves were once foreigners in the land of Eg...",
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"body": "<p>\"You must not mistreat or oppress foreigners in any way. Remember, you yourselves were once foreigners in the land of Egypt.\" -- Shemot: 22:20</p>\n\n<p>As we remember our own liberation from bondage in Egypt, we drink this cup of wine to honor those for whom the story of the Jewish exodus is a daily reality, in hope that they may find their freedom as we found ours. We as a people have stood in the shoes of the refugee. Just as we remember all of the times throughout history when the nations of the world shut their doors on Jews fleeing persecution in their homelands, so, too, do we remember with gratitude 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 gentiles hiding Jews in their homes during World War II. Today, as we celebrate our freedom, we commit ourselves to standing with contemporary refugees. In honor of this commitment, we place a pair of shoes on our doorstep of this home to to pledge to stand in support of welcoming those who do not yet have a place to call home.</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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Passover Symbols
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