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"covertext": " THE ONE WHO IS CONTENT The one who is content asks: “What can I contribute?” This child lives the teaching of Ben Zoma...",
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"body": "<div> </div><div>THE ONE WHO IS CONTENT </div><div>The one who is content asks: “What can I contribute?” This child lives the teaching of Ben Zoma (a </div><div>second-century scholar), who answers the question “Who is rich?” with the response “The one who is </div><div>content with her portion.” This child studies the teachings of tzedakah and understands the blessings </div><div>and responsibilities of her privilege because she is part of an interrelated, interacting system that </div><div>values community. </div><div> </div><div>Table Conversation: In what ways are you satisfied with your portion? How do you </div><div>understand tzedakah as part of justice in an interrelated community? </div><div> </div><div>THE ONE WHO IS GREEDY </div><div>The one who is greedy asks: “That should be mine, shouldn’t it?” already knowing the answer. He </div><div>lives in fear that there will never be enough and that to avoid scarcity he must acquire everything first </div><div>and fastest. His connection to community is only through coveting what others have, which keeps </div><div>him separate from others and unaware of his dynamics with his community. His self-esteem is </div><div>wrapped up in possessions and his understanding of power is material. </div><div> </div><div>Table Conversation: We can all relate to the fear of this child at some point in our lives. How </div><div>do you answer the questions: “How much material wealth is enough?” and “How do you know </div><div>when enough is enough?” </div><div> </div><div>THE ONE WHO IS UNAWARE OF PRIVILEGE </div><div>The one who is unaware of privilege asks herself: “Doesn’t everyone have that?” Often she makes </div><div>assumptions that reveal her unfamiliarity with others’ identities and origins, which are different from </div><div>hers. This child has an unexamined entitlement which—when challenged—can make her feel </div><div>uncomfortable and defensive. Often committed to doing good for others, her contributions are more </div><div>about feeling good about herself than doing what is just. This child cares about community despite </div><div>these blind spots. Thus, with patience and exposure to a gentle teaching presence, this child is open </div><div>to learning about the disparities and depravations of others. With awareness, her unrecognized </div><div>privilege can be transformed into a deep understanding of herself and can spark responsible speech </div><div>and action. </div><div> </div><div>Table Conversation: In what ways does your understanding of privilege inform your </div><div>responsibilities to others? </div><div> </div><div>THE ONE WHO IS IN NEED </div><div>The one who is in need is often silent because he is overwhelmed by what he lacks. When he does </div><div>ask “Can I have some too?” we often do not hear him because we turn away, or he is rendered </div><div>invisible or disposable by our society. Filled with fear or lack of self-worth, this child is often blamed </div><div>for his own need. But if we listen, we hear that this child is truly hungry. </div><div> </div><div>Table Conversation: Passover is the holiday when we proclaim “All who are hungry come </div><div>and eat!” What will you do to live this mandate and ensure that we all have enough? </div><div> </div><div><div>Developed by Rabbi Joshua Lesser, RRC ’99, and Rabbi Mordechai Liebling, RRC ‘85 </div><div> </div><div>©2014 Reconstructionist Rabbinical College 1299 Church Road, Wyncote, PA 19095 </div><div>P: 215.576.0800 F: 215.576.6143 [email protected] </div><div> </div></div>",
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"body": "<p>An Arab shepherd is searching for his goat on Mount Zion </p><p>And on the opposite hill I am searching for my little boy. </p><p>An Arab shepherd and a Jewish father </p><p>Both in their temporary failure. </p><p>Our two voices met above </p><p>The Sultan's Pool in the valley between us. </p><p>Neither of us wants the boy or the goat </p><p>To get caught in the wheels </p><p>Of the \"Had Gadya\" machine. </p><p>Afterward we found them among the bushes, </p><p>And our voices came back inside us </p><p>Laughing and crying. </p><p>Searching for a goat or for a child has always been </p><p>The beginning of a new religion in these mountains.</p><p>Yehuda Amichai </p>",
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"covertext": "In August of 1865, a Colonel P.H. Anderson of Big Spring, Tennessee, wrote to his former slave, Jourdon Anderson, and re...",
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"body": "<p> <em>In August of 1865, a Colonel P.H. Anderson of Big Spring, Tennessee, wrote to his former slave, Jourdon Anderson, and requested that he come back to work on his farm. Jourdon — who, since being <a href=\"http://en.wikipedia.org/wiki/Emancipation_Proclamation\">emancipated</a>, had moved to Ohio, found paid work, and was now supporting his family — responded spectacularly by way of the letter seen below (a letter which, according to <a href=\"http://farm8.staticflickr.com/7035/6790780585_466117fe88_o.jpg\">newspapers at the time</a>, he dictated).</em> </p>\n\n<p>Dayton, Ohio, August 7, 1865</p>\n\n<p>To My Old Master, Colonel P.H. Anderson,</p>\n\n<p>Big Spring, Tennessee</p>\n\n<p>Sir: I got your letter, and was glad to find that you had not forgotten Jourdon, and that you wanted me to come back and live with you again, promising to do better for me than anybody else can. I have often felt uneasy about you. I thought the Yankees would have hung you long before this, for harboring Rebs they found at your house. I suppose they never heard about your going to Colonel Martin's to kill the Union soldier that was left by his company in their stable. Although you shot at me twice before I left you, I did not want to hear of your being hurt, and am glad you are still living. It would do me good to go back to the dear old home again, and see Miss Mary and Miss Martha and Allen, Esther, Green, and Lee. Give my love to them all, and tell them I hope we will meet in the better world, if not in this. I would have gone back to see you all when I was working in the Nashville Hospital, but one of the neighbors told me that Henry intended to shoot me if he ever got a chance.</p>\n\n<p>I want to know particularly what the good chance is you propose to give me. I am doing tolerably well here. I get twenty-five dollars a month, with victuals and clothing; have a comfortable home for Mandy,—the folks call her Mrs. Anderson,—and the children—Milly, Jane, and Grundy—go to school and are learning well. The teacher says Grundy has a head for a preacher. They go to Sunday school, and Mandy and me attend church regularly. We are kindly treated. Sometimes we overhear others saying, \"Them colored people were slaves\" down in Tennessee. The children feel hurt when they hear such remarks; but I tell them it was no disgrace in Tennessee to belong to Colonel Anderson. Many darkeys would have been proud, as I used to be, to call you master.</p>\n\n<p>Now if you will write and say what wages you will give me, I will be better able to decide whether it would be to my advantage to move back again.</p>\n\n<p>As to my freedom, which you say I can have, there is nothing to be gained on that score, as I got my free papers in 1864 from the Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid to go back without some proof that you were disposed to treat us justly and kindly; and we have concluded to test your sincerity by asking you to send us our wages for the time we served you. This will make us forget and forgive old scores, and rely on your justice and friendship in the future. I served you faithfully for thirty-two years, and Mandy twenty years. At twenty-five dollars a month for me, and two dollars a week for Mandy, our earnings would amount to eleven thousand six hundred and eighty dollars. Add to this the interest for the time our wages have been kept back, and deduct what you paid for our clothing, and three doctor's visits to me, and pulling a tooth for Mandy, and the balance will show what we are in justice entitled to. Please send the money by Adams's Express, in care of V. Winters, Esq., Dayton, Ohio. If you fail to pay us for faithful labors in the past, we can have little faith in your promises in the future. We trust the good Maker has opened your eyes to the wrongs which you and your fathers have done to me and my fathers, in making us toil for you for generations without recompense. Here I draw my wages every Saturday night; but in Tennessee there was never any pay-day for the negroes any more than for the horses and cows. Surely there will be a day of reckoning for those who defraud the laborer of his hire.</p>\n\n<p>In answering this letter, please state if there would be any safety for my Milly and Jane, who are now grown up, and both good-looking girls. You know how it was with poor Matilda and Catherine. I would rather stay here and starve—and die, if it come to that—than have my girls brought to shame by the violence and wickedness of their young masters. You will also please state if there has been any schools opened for the colored children in your neighborhood. The great desire of my life now is to give my children an education, and have them form virtuous habits.</p>\n\n<p>Say howdy to George Carter, and thank him for taking the pistol from you when you were shooting at me.</p>\n\n<p>From your old servant,</p>\n\n<p>Jourdon Anderson. </p>\n",
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"title": "US Navy Crewmembers read from the Passover Hagaddah during the Passover Seder dinner in the wardroom aboard USS Nimitz ",
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"covertext": "The one who does not know how to ask said:This time, too, my father, this time, too,Deliver my soul, returned from Hell,...",
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"body": "<p>The one who does not know how to ask said:</p><p>This time, too, my father, this time, too,</p><p>Deliver my soul, returned from Hell,</p><p>From wrath and indignation.</p><p>Because words are insufficient to depict the Hell</p><p>Because death has no idiom,</p><p>And I, who do not know how to ask,</p><p>Am tongue-tied sevenfold.</p><p>Because I was commanded to wander on long roads—</p><p>No joy, no tranquility, no rest.</p><p>Because I was commanded to look at the torment of </p><p>babies</p><p>To pass over the dead bodies of infants.</p><p>Because they beat my eyes with horsewhips</p><p>And commanded me to open my eyes</p><p>Snake whispers crept toward my nights</p><p>Not to sleep, not to dream, not to forget.</p><p>And I did not know, was the guilt mine,</p><p>Did I betray, did I misuse—</p><p>I am not wicked, not smart, not even simple,</p><p>And for this reason, I asked no questions.</p><p>Article and poem from: Zierler, Wendy.</p><p>Four Sons of the Holocaust: Leah Goldberg's \"Keneged </p><p>arba'ah banim\"</p><p>Shofar: An Interdisciplinary Journal of Jewish Studies, </p><p>Volume 23, Number 2, Winter 2005. Special Issue: </p><p>Shoah and Israeli Writing</p>",
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"covertext": "ביום בהיר ונהדר יצאו מתוך ההגדה חכם ותם רשע גדול וזה שלא ידע לשאול חכם ותם רשע גדול וזה שלא ידע לשאול וכשארבעת האחים יצא...",
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"body": "<p><span>ביום בהיר ונהדר </span></p><p><span>יצאו מתוך ההגדה</span></p><p><span> </span><span>חכם ותם רשע גדול</span></p><p><span> </span><span>וזה שלא ידע לשאול</span></p><p><span> </span><span>חכם ותם רשע גדול </span><span>וזה שלא ידע לשאול</span></p><p><span> </span></p><p><span>וכשארבעת האחים </span></p><p><span>יצאו לנוע בדרכים</span></p><p><span> </span><span>מיד מכל ארבע רוחות </span></p><p><span>פרחים הגיעו וברכות </span></p><p><span>מיד מכל ארבע רוחות </span><span>פרחים הגיעו וברכות</span></p><p><span> </span></p><p><span>פגש חכם בחכמה</span></p><p><span> </span><span>אהב התם את התמימה</span></p><p><span> </span><span>והרשע בתור אישה</span></p><p><span> </span><span>תפס מרשעת איומה</span></p><p><span> </span><span>והרשע בתור אישה </span><span>תפס מרשעת איומה </span></p><p><span>וזה שלא ידע לשאול</span></p><p><span> </span><span>לקח את היפה מכל </span></p><p><span>שילב ידו בתוך ידה</span></p><p><span> </span><span>וחזר איתה להגדה </span></p><p><span>שילב ידו בתוך ידה </span><span>וחזר איתה להגדה</span></p><p><span> </span></p><p><span>לאן הובילו הדרכים?</span></p><p><span> </span><span>היכן ארבעת האחים? </span></p><p><span>בשיר שלנו ידידי </span></p><p><span>אסור לשאול יותר מדי </span></p><p><span>בשיר שלנו ידידי </span><span>אסור לשאול יותר מדי.</span></p><p style=\"text-align:left;\"><strong>The Four Brothers </strong></p><p style=\"text-align:left;\"> <em>A song by Naomi Shemer</em> </p><p style=\"text-align:left;\">On a wonderful clear day</p><p style=\"text-align:left;\">Out of the Haggadah came </p><p style=\"text-align:left;\">The wise and the innocent, the wicked</p><p style=\"text-align:left;\">And the one who didn't know how to ask.</p><p style=\"text-align:left;\">And when the four brothers</p><p style=\"text-align:left;\">Began to travel the byways,</p><p style=\"text-align:left;\">Immediately from everywhere came</p><p style=\"text-align:left;\">Greetings and flowers.</p><p style=\"text-align:left;\">The wise met the wise girl</p><p style=\"text-align:left;\">The innocent loved the innocent girl</p><p style=\"text-align:left;\">And the wicked for a wife</p><p style=\"text-align:left;\">Caught himself a wicked girl.</p><p style=\"text-align:left;\">And the one who didn't know how to ask</p><p style=\"text-align:left;\">Found the most beautiful girl,</p><p style=\"text-align:left;\">He took her hand in his</p><p style=\"text-align:left;\">And came back with her to the Haggadah.</p><p style=\"text-align:left;\">Where did the byways lead?</p><p style=\"text-align:left;\">Where are the four brothers?</p><p style=\"text-align:left;\">My friend, in our song</p><p style=\"text-align:left;\">You mustn't ask too much …</p>",
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"body": "<p>STANDING WITH FARMWORKERS</p>\n\n<p> <em>Supporting Those Working to End Modern-Day Slavery</em> </p>\n\n<p><strong>PART 1 </strong> <em>Please read this towards the beginning of the seder.</em> </p>\n\n<p>The seder begins: “Let all who are in need, come and share in the Passover meal.” In this year of struggle for workers’ rights, we want to symbolically welcome members of the Coalition of Immokalee Workers, a human rights organization made up of Florida farmworkers, primarily tomato harvesters, to share in our seder. Before we begin to tell our story of the journey to freedom, we take a moment to hear a voice from this current fight for freedom, symbolizing their presence by placing a tomato on the seder plate. Until we know that the food that we eat isn’t tainted by forced labor and exploitation, none of us is truly free. </p>\n\n<p>“When you’re there, [enslaved,] you feel like the world is ending. You feel absolutely horrible... Once you’re back here on the outside, it’s hard to explain. Everything’s different now. It was like coming out of the darkness into the light. Just imagine if you were reborn. That’s what it’s like.” — Adan Garcia Orozco, farmworker</p>\n\n<p><strong>PART 2 </strong> <em>This can be read during the Rabban Gamliel section of the seder, when you hold up and explain each </em> <em>of the traditional items on the seder plate.</em> </p>\n\n<p>Why is there a tomato on the seder plate? This tomato brings our attention to the oppression and liberation of farmworkers who harvest fruits and vegetables here in the United States. And it reminds of us of our power to help create justice.</p>\n\n<p>A tomato purchased in the United States between November and May was most likely picked by a worker in Florida. On this night when we remember the Jewish journey from slavery to freedom, we remember numerous cases of modern slavery that have been found in the Florida tomato industry. The tomato on our seder plate might have been picked by someone who has been enslaved.</p>\n\n<p>Slavery is just the extreme end of a continuum of abuse; perhaps this tomato was picked by someone facing other abusive working conditions, such as wage theft, violence, sexual harassment, exposure to dangerous pesticides, or poverty level wages—just fifty cents for every 32-lb bucket of tomatoes picked and hauled—that have not changed for more than 30 years.</p>\n\n<p>But a transformation is underway. Since 1993, the Coalition of Immokalee Workers, a farmworker organization, has been organizing for justice in the fields. Together with student groups, secular human rights organizations, and religious groups like T’ruah: The Rabbinic Call for Human Rights, they have convinced 11 major corporations, such as McDonald’s and Trader Joe’s, to join the Fair Food Program, a historic partnership between workers, growers and corporations. Not only does the Fair Food program raise the wages of tomato workers, it also requires companies to source tomatoes from growers that agree to a code of conduct in the fields which includes a zero tolerance policy for forced labor and sexual harassment. Since 2011, when more than 90% of Florida’s tomato growers began to implement the agreement, over $8 million has been distributed from participating retailers to workers. </p>\n\n<p>But the resistance of holdout retailers, such as major supermarkets and Wendy’s, threatens to undermine these fragile gains, as they provide a market to farms to continue abusive practices. </p>\n\n<p><strong>PART 3: NEXT YEAR, JUSTICE AND FREEDOM </strong></p>\n\n<p> <em>This can be read at any point towards the end of the Seder, after the meal.</em> </p>\n\n<p>This Pesach, while commemorating our own freedom from bondage, we remind ourselves of our responsibility to end slavery as it exists today and our power to create justice when we join together. We commit ourselves to standing with the Coalition of Immokalee Workers, so that next Passover, the tomato on our seder plate might represent workers who have a liberation story to tell of their own.</p>\n\n<p>Ways to take action:</p>\n\n<p>• Learn more about the Campaign for Fair Food through online educational materials.</p>\n\n<p>• Speak up at your local Wendy’s, Stop & Shop, Giant, Publix or Kroger’s! You can download a letter to give to your store manager or send a letter to the corporation who owns your neighborhood store.</p>\n\n<p>• Organize an action! Work with the CIW to plan a demonstration calling on your grocery store or Wendy’s to join the Fair Food Program and commit to buying from farms that comply with the Fair Food Code of Conduct.</p>\n\n<p>• Educate your community! Use educational materials—articles, fliers, and videos—to bring this campaign to your synagogue or school</p>\n\n<p>For more information and materials for taking action, visit: </p>\n\n<p>www.ciw-online.org and www.truah.org </p>",
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"body": "<p><strong>Ten Ways to Bring Human Rights to Your Seder</strong></p><p>1. Place a tomato on your seder plate in solidarity with the Coalition of Immokalee Workers,</p><p>agricultural workers who are eradicating slavery from the Florida tomato fields.</p><p>See www.truah.org/slavery for related readings and resources.</p><p>2. Ask each guest to bring an object or photo that symbolizes a contemporary human rights struggle.</p><p>Place these on a second seder plate, and have each guest talk about what s/he brought.</p><p>3. Stage an improvisational skit in which Moses, Miriam, and other characters from the Exodus</p><p>story encounter a contemporary human rights issue.</p><p>4. Assign each guest one section of the seder, and have guests bring a recent newspaper article or</p><p>photo that connects this part of the seder to a contemporary issue.</p><p>5. Learn about how contemporary slaves may have contributed to the items on your seder table.</p><p>See www.truah.org/slavery or www.slaveryfootprint.org for more. Include in your seder at least</p><p>one fair trade item. See www.fairtradejudaica.org for ideas.</p><p>6. After reciting the Ten Plagues, ask each guest to spill a drop of wine while mentioning a</p><p>contemporary “plague”—a human rights challenge of today.</p><p>7. During Hallel, the section of praise after the meal, read selections from the Universal Declaration</p><p>of Human Rights, and ask guests to reflect on why they are grateful to have these rights in their</p><p>own lives.</p><p>8. As an afikoman prize, give a donation certificate to a human rights organization—or ask the</p><p>winner to choose where s/he would like you to donate. See www.truah.org/afikoman for</p><p>information on ordering a certificate for a donation to T’ruah.</p><p>9. Before singing “ <em>L’shana Haba’ah BiY’rushalayim</em> ” “Next year in Jerusalem,” ask each guest to</p><p>offer a blessing or a hope for ensuring that Israel becomes a model for human rights.</p><p>10. Close the seder by asking each guest to commit to one way in which s/he will work for</p><p>human rights this year.</p>",
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"body": "<div><p><span>Survivors and fighters from the Warsaw Ghetto, Zivia Lubetkin, Erna Rosental, Roma Frey, Ruchama Rachel Roth, Roma Frey, Adam Melcer and Natan Tyrkiel, describe the preparations for the final Passover and Seder Night in the Warsaw Ghetto on the eve of the uprising.</span><span> </span></p><div><p><br />From Yad Vashem's online exhibition \"Voices from the Inferno: Holocaust Survivors Describe The Last Months in the Warsaw Ghetto.\" <a href=\"http://www.yadvashem.org/yv/en/exhibitions/warsaw_ghetto_testimonies/last_passover.asp\">http://www.yadvashem.org/yv/en/exhibi...</a></p></div><div><ul><li></li><li><div><div> </div></div></li></ul></div></div>",
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"body": "<p>On April 4, 1969, the first anniversary of the death of Dr. Martin Luther King, the third night of Passover, hundreds of people of varied racial and religious communities gathered in a Black church in the heart of Washington DC to celebrate the original Freedom Seder. For the first time, it intertwined the ancient story of liberation from Pharaoh with the story of Black America's struggle for liberation, and the liberation of other peoples as well.</p>\n\n<p>To celebrate the 40th anniversary of the Freedom Seder and to address one of the greatest dangers ever to face the human race the danger of \"global scorching\" worse than the traditional \"Ten Plagues\" -- The Shalom Center has initiated a New Freedom Seder for the Earth and is sponsoring it in<br />\nWashington DC on March 29, 2009. </p>\n\n<p></p>\n",
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"covertext": "by JEANNE LOHMANN All day I try to say nothing but thank you, breathe the syllables in and out with every step I take...",
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"body": "<p> <em>by</em> JEANNE LOHMANN</p>\n\n<p>All day I try to say nothing but thank you, breathe the syllables in and out with every step I take through the rooms of my house and outside into a profusion of shaggy-headed dandelions in the garden where the tulips’ black stamens shake in their crimson cups.</p>\n\n<p>I am saying thank you, yes, to this burgeoning spring and to the cold wind of its changes. Gratitude comes easy after a hot shower, when my loosened muscles work, when eyes and mind begin to clear and even unruly hair combs into place. </p>\n\n<p>Dialogue with the invisible can go on every minute, and with surprising gaiety I am saying thank you as I remember who I am, a woman learning to praise something as small as dandelion petals floating on the steaming surface of this bowl of vegetable soup, my happy, savoring tongue.</p>",
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"body": "This song was written to be part of Fiddler on the Roof, but was cut from the show before it made its Broadway debut for being too slow, and comic at a moment in the show when the people of Anatevka are experiencing tragedy. It imagines a world in which the Messiah is coming, but lost, and worried about us.\n\n<p>Words and music by Sheldon Harnick</p>\n\n<p>When Messiah comes he will say to us,\n“I apologize that I took so long.”\n“But I had a little trouble finding you,\nover here a few, over there a few…..\nYou were hard to re-unite\nBut, everything is going to be alright.”</p>\n\n<p>Up in heaven there how I wrung my hands\nwhen they exiled you from the Promised Land.\nInto Babylon you went like cast aways,\nOn the first of many, many moving days\nWhat a day…. and what a blow!\nHow terrible I felt you’ll never know.</p>\n\n<p>Since that day\nMany men said to us, “get thee out,”\nKings they were, gone they are,\nWe’re still here…….</p>\n\n<p>When Messiah comes he will say to us,\n“Don’t you think I know what a time you had?\nNow I’m here, you’ll see how quickly things improve.\nAnd you won’t have to move unless you want to move.\nYou shall never more take flight,\nYes! Everything is going to be alright!”</p>\n\n<p>When Messiah comes, he will say to us,\n“I was worried sick if you’d last or not,\nAnd I spoke to God and said, 'Would that be fair,\nIf Messiah came and there was no one there?'\nAnd the Lord replied to me,\n'Wait! Everything will be alright you’ll see!'\"</p>\n\n<p>Many times, many men, took our homes,\nTook our lives, Kings they were, gone they are.\nWe’re still here!</p>\n\n<p>When Messiah comes and his reign begins\nTruth and justice then shall appear on Earth.\nBut if this reward we would be worthy of\nWe must keep our covenant with God above.\nSo be patient and devout…. and\nGather up your things and get thee out!</p>\n\n<p>Learn more: <a href=\"http://www.masterworksbroadway.com/blog/a-tale-of-two-fiddler-songs/\">http://www.masterworksbroadway.com/blog/a-tale-of-two-fiddler-songs/</a></p>\n\n<p>Watch a video: <a href=\"https://www.youtube.com/watch?v=pfWay4hh5HY\">https://www.youtube.com/watch?v=pfWay4hh5HY</a></p>\n",
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"covertext": "In 1834, 21-year-old Jarm Logue (pictured above some years later) managed to steal his master's horse and escape the lif...",
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"body": "<p>In 1834, 21-year-old <a href=\"http://en.wikipedia.org/wiki/Jermain_Wesley_Loguen\" style=\"text-align:justify;\">Jarm Logue</a> (pictured above some years later) managed to steal his master's horse and escape the life of slavery into which he had been born. Sadly, his mother, brother and sister remained. 26 years later, by which time he had settled down in New York, opened numerous schools for black children, started his own family, become a reverend and noted abolitionist, and authored <a href=\"http://archive.org/details/revjwloguenasas00rogegoog\" style=\"text-align:justify;\">an autobiography</a>, he received a letter from the wife of his old owner in which she demanded $1000.<br style=\"text-align:justify;\" />\n<br style=\"text-align:justify;\" />\nThat letter, and his furious reply, can be read below.<br style=\"text-align:justify;\" />\n<br style=\"text-align:justify;\" />\nNote: After escaping slavery, Logue changed his name to Jermain Wesley Loguen.</p>\n\n<blockquote>Maury Co., State of Tennessee,<br />\nFebruary 20th, 1860.<br />\n<br />\nTo JARM:—<br />\n<br />\nI now take my pen to write you a few lines, to let you know how well we all are. I am a cripple, but I am still able to get about. The rest of the family are all well. Cherry is as well as Common. I write you these lines to let you the situation we are in—partly in consequence of your running away and stealing Old Rock, our fine mare. Though we got the mare back, she was never worth much after you took her; and as I now stand in need of some funds, I have determined to sell you; and I have had an offer for you, but did not see fit to take it. If you will send me one thousand dollars and pay for the old mare, I will give up all claim I have to you. Write to me as soon as you get these lines, and let me know if you will accept my proposition. In consequence of your running away, we had to sell Abe and Ann and twelve acres of land; and I want you to send me the money that I may be able to redeem the land that you was the cause of our selling, and on receipt of the above named sum of money, I will send you your bill of sale. If you do not comply with my request, I will sell you to some one else, and you may rest assured that the time is not far distant when things will be changed with you. Write to me as soon as you get these lines. Direct your letter to Bigbyville, Maury County, Tennessee. You had better comply with my request.<br />\n<br />\nI understand that you are a preacher. As the Southern people are so bad, you had better come and preach to your old acquaintances. I would like to know if you read your Bible? If so can you tell what will become of the thief if he does not repent? and, if the the blind lead the blind, what will the consequence be? I deem it unnecessary to say much more at present. A word to the wise is sufficient. You know where the liar has his part. You know that we reared you as we reared our own children; that you was never abused, and that shortly before you ran away, when your master asked if you would like to be sold, you said you would not leave him to go with anybody.<br />\n<br />\nSarah Logue.<br />\n<br />\n----------------------<br />\n<br />\nSyracuse, N.Y., March 28, 1860.<br />\n<br />\nMRS. SARAH LOGUE:— <br />\n<br />\nYours of the 20th of February is duly received, and I thank you for it. It is a long time since I heard from my poor old mother, and I am glad to know she is yet alive, and, as you say, \"as well as common.\" What that means I don't know. I wish you had said more about her.<br />\n<br />\nYou are a woman; but had you a woman's heart you could never have insulted a brother by telling him you sold his only remaining brother and sister, because he put himself beyond your power to convert him into money.<br />\n<br />\nYou sold my brother and sister, ABE and ANN, and 12 acres of land, you say, because I ran away. Now you have the unutterable meanness to ask me to return and be your miserable chattel, or in lieu thereof send you $1000 to enable you to redeem the <em>land</em>, but not to redeem my poor brother and sister! If I were to send you money it would be to get my brother and sister, and not that you should get land. You say you are a <em>cripple</em>, and doubtless you say it to stir my pity, for you know I was susceptible in that direction. I do pity you from the bottom of my heart. Nevertheless I am indignant beyond the power of words to express, that you should be so sunken and cruel as to tear the hearts I love so much all in pieces; that you should be willing to impale and crucify us out of all compassion for your poor <em>foot</em> or <em>leg</em>. Wretched woman! Be it known to you that I value my freedom, to say nothing of my mother, brothers and sisters, more than your whole body; more, indeed, than my own life; more than all the lives of all the slaveholders and tyrants under Heaven.<br />\n<br />\nYou say you have offers to buy me, and that you shall sell me if I do not send you $1000, and in the same breath and almost in the same sentence, you say, \"you know we raised you as we did our own children.\" Woman, did you raise your <em>own children</em> for the market? Did you raise them for the whipping-post? Did you raise them to be driven off in a coffle in chains? Where are my poor bleeding brothers and sisters? Can you tell? Who was it that sent them off into sugar and cotton fields, to be kicked, and cuffed, and whipped, and to groan and die; and where no kin can hear their groans, or attend and sympathize at their dying bed, or follow in their funeral? Wretched woman! Do you say <em>you</em> did not do it? Then I reply, your husband did, and <em>you</em> approved the deed—and the very letter you sent me shows that your heart approves it all. Shame on you.<br />\n<br />\nBut, by the way, where is your husband? You don't speak of him. I infer, therefore, that he is dead; that he has gone to his great account, with all his sins against my poor family upon his head. Poor man! gone to meet the spirits of my poor, outraged and murdered people, in a world where Liberty and Justice are MASTERS.<br />\n<br />\nBut you say I am a thief, because I took the old mare along with me. Have you got to learn that I had a better right to the old mare, as you call her, than MANNASSETH LOGUE had to me? Is it a greater sin for me to steal his horse, than it was for him to rob my mother's cradle and steal me? If he and you infer that I forfeit all my rights to you, shall not I infer that you forfeit all your rights to me? Have you got to learn that human rights are mutual and reciprocal, and if you take my liberty and life, you forfeit your own liberty and life? Before God and High Heaven, is there a law for one man which is not a law for every other man?<br />\n<br />\nIf you or any other speculator on my body and rights, wish to know how I regard my rights, they need but come here and lay their hands on me to enslave me. Did you think to terrify me by presenting the alternative to give my money to you, or give my body to Slavery? Then let me say to you, that I meet the proposition with unutterable scorn and contempt. The proposition is an outrage and an insult. I will not budge one hair's breadth. I will not breathe a shorter breath, even to save me from your persecutions. I stand among a free people, who, I thank God, sympathize with my rights, and the rights of mankind; and if your emissaries and venders come here to re-enslave me, and escape the unshrinking vigor of my own right arm, I trust my strong and brave friends, in this City and State, will be my rescuers and avengers.<br />\n<br />\nYours, &c.,<br />\nJ.W. Loguen</blockquote>\n",
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"covertext": "\"They Tried To Kill Us (We Survived, Let's Eat)\" by Sean Altman (BMI) & Rob Tannenbaum (BMI). From the JEWMONGOUS al...",
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"body": "<p>\"They Tried To Kill Us (We Survived, Let's Eat)\" by Sean Altman (BMI) & Rob Tannenbaum (BMI). From the JEWMONGOUS album Taller Than Jesus. Performed by Sean Altman. Video written, directed and edited by Jeff Thacher. Cast: Sean Altman, James Baylis, Gerard Brown, Edward Chung, Inna Dukach, Cynthia Kaplan, Garth Kravitz, Jeff LaGreca, Victoria Liedtke. Recording produced by Jon Spurney. Sean performs JEWMONGOUS in concert worldwide and is also the former leader and founder of Rockapella (\"Where In The World Is Carmen Sandiego?\"—he wrote *that* song, too) Check out Sean's video \"Carmen Sandiego vs. Number One Hits\" at <a href=\"https://www.youtube.com/watch?v=bGWzCSO0fn8\">https://www.youtube.com/watch?v=bGWzC...</a><br />\n<br />\nLYRICS:<br />\nWe were slaves to pharaoh in Egypt. <br />\nThe year was 1492. <br />\nHitler had just invaded Poland. <br />\nMadonna had just become a Jew. <br />\nMoses was found on the Potomac. <br />\nThen he marched with Martin Luther King. <br />\nHe came back to free us from our bondage <br />\n'cause S&M has never been our thing. <br />\nThey tried to kill us, we survived, let's eat. <br />\nThey tried to kill us, we were faster on our feet. <br />\nSo they chase us to the border, there's a parting of the water;<br />\ntried to kill us, we survived, let's eat. <br />\nThen the Pharaoh (who looked like Yul Brynner) <br />\nheard the Jews were trying to escape. <br />\nCharlton Heston came right down from the mountain. <br />\nHe said \"Pharaoh, you're a damn dirty ape!\" <br />\nThe menorah was almost out of oil. <br />\nFarrakhan was planning Kristalnacht. <br />\nThe gefilte was nearing extinction. <br />\nIt looked like Moses and his flock were ferkacht. <br />\nThey tried to kill us, we survived, let's eat. <br />\nThey tried to kill us, we were faster on our feet. <br />\nBut we knew how to resist 'cause we'd rented Schindler's List. Tried to kill us, we survived, let's eat. <br />\nThe 10 Egyptian plagues: <br />\n1-Blood, 2-Locusts, <br />\n3-Boils, 4-Dandruff, <br />\n5-Acne, 6-Backne, <br />\n7-Piles, 8-Cataracts, <br />\n9-Sciatica, 10-Sickle cell anemia. <br />\nWe fled on foot, there was no time to tarry. <br />\nLeavening the bread would take too long. <br />\nAll we had was egg foo yung and matzoh, <br />\nwhile battling the fearsome Viet Cong. <br />\nAnd so tonight, we gather to remember <br />\nthe ancient Hebrews who paid the price. <br />\nWe have a Seder, each year in December <br />\nto commemorate our savior Jesus Christ. <br />\nThey tried to kill us, we survived, let's eat. <br />\nThey tried to kill us, we were faster on our feet. <br />\nSo we never did succumb to the annual pogrom. <br />\nTried to kill us, we survived, let's eat. <br />\nThey tried to kill us, we survived, let's eat. <br />\nThey tried to kill us, we were faster on our feet. <br />\nSo come on, blow the shofar <br />\n'cause they haven't nailed us so far. <br />\nTried to kill us, we survived, let's eat!</p>\n",
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ONE FAMILY: THE FOUR CHILDREN AND THE DISPARITY OF WEALTH
Haggadah Section:
THE ONE WHO IS CONTENT
The one who is content asks: “What can I contribute?” This child lives the teaching of Ben Zoma (a
second-century scholar), who answers the question “Who is rich?” with the response “The one who is
content with her portion.” This child studies the teachings of tzedakah and understands the blessings
and responsibilities of her privilege because she is part of an interrelated, interacting system that
values community.
Table Conversation: In what ways are you satisfied with your portion? How do you
understand tzedakah as part of justice in an interrelated community?
THE ONE WHO IS GREEDY
The one who is greedy asks: “That should be mine, shouldn’t it?” already knowing the answer. He
lives in fear that there will never be enough and that to avoid scarcity he must acquire everything first
and fastest. His connection to community is only through coveting what others have, which keeps
him separate from others and unaware of his dynamics with his community. His self-esteem is
wrapped up in possessions and his understanding of power is material.
Table Conversation: We can all relate to the fear of this child at some point in our lives. How
do you answer the questions: “How much material wealth is enough?” and “How do you know
when enough is enough?”
THE ONE WHO IS UNAWARE OF PRIVILEGE
The one who is unaware of privilege asks herself: “Doesn’t everyone have that?” Often she makes
assumptions that reveal her unfamiliarity with others’ identities and origins, which are different from
hers. This child has an unexamined entitlement which—when challenged—can make her feel
uncomfortable and defensive. Often committed to doing good for others, her contributions are more
about feeling good about herself than doing what is just. This child cares about community despite
these blind spots. Thus, with patience and exposure to a gentle teaching presence, this child is open
to learning about the disparities and depravations of others. With awareness, her unrecognized
privilege can be transformed into a deep understanding of herself and can spark responsible speech
and action.
Table Conversation: In what ways does your understanding of privilege inform your
responsibilities to others?
THE ONE WHO IS IN NEED
The one who is in need is often silent because he is overwhelmed by what he lacks. When he does
ask “Can I have some too?” we often do not hear him because we turn away, or he is rendered
invisible or disposable by our society. Filled with fear or lack of self-worth, this child is often blamed
for his own need. But if we listen, we hear that this child is truly hungry.
Table Conversation: Passover is the holiday when we proclaim “All who are hungry come
and eat!” What will you do to live this mandate and ensure that we all have enough?
Developed by Rabbi Joshua Lesser, RRC ’99, and Rabbi Mordechai Liebling, RRC ‘85
©2014 Reconstructionist Rabbinical College 1299 Church Road, Wyncote, PA 19095
P: 215.576.0800 F: 215.576.6143 [email protected]
Source:
JewishRecon.org for Pesakh 2014
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