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We pause in our celebration to remember the Warsaw Ghetto uprising, the Holocaust, and the ways that those in the present who choose to testify to the possibility of transformation become the focus of everyone’s anger and displaced frustrations, and eventually their murderous rage. Being a spiritual or moral vanguard is risky. No wonder it’s easier to assimilate into the celebration of money and cynicism about the contemporary world.
Tonight we remember our six million sisters and brothers who perished at the hands of the Nazis and at the hands of hundreds of thousands of anti-Semites — many of them Germans, Poles, Croatians, Ukrainians, Lithuanians, Latvians, Estonians, Romanians, Hungarians, Austrians — who assisted those Nazis throughout Europe. We remember also the Jewish martyrs throughout the generations — oppressed, beaten, raped, and murdered by European Christians. And we remember tonight with pride the Battle of the Warsaw Ghetto, and the tens of thousands of Jews who resisted, fought back, joined Partisan units, or engaged in acts of armed violence against the oppressors.
It is not fashionable to speak about these atrocities, particularly because some reactionary Jews use these memories to legitimate human rights violations against Palestinians — as though they were still fighting the Nazis, as though shooting Palestinians angered by expulsion from or Israeli occupation of their homeland could somehow compensate for our own failure to have taken up arms soon enough against the Nazi oppressors. Others use the violence done to us as an excuse to be insensitive to the violence done to others — as though our pain was the only pain — or to legitimate a general “goyim-bashing” attitude based on a total distrust of non-Jews. But though the memories of past oppression are sometimes misused to support insensitivity to others, it is still right for us to talk about our pain, what was done to us, how unspeakable, how outrageous.
Permitting ourselves to articulate our anger — rather than trying to bury it, forget it, or minimize it — is the only way that we can get beyond it. So, tonight it is appropriate to speak about our history, about the Holocaust, and about the ways that the American government and peoples around the world failed to respond to our cries and our suffering. What was done to us was wrong, disgusting, an assault on the sanctity of human life and on God.
It is with righteous indignation that Jews have traditionally called out “Shefokh Chamatkha ha’goyim aher lo yeda’ukha” — pour out your wrath, God, on those people who have acted toward us in a way that fails to recognize Your holy spirit within us as it is within all human beings. Tonight we reaffirm our commitment to the messianic vision of a world of peace and justice, in which inequalities have been abolished and our human capacities for love and solidarity and creativity and freedom are allowed to flourish, in which all people will recognize and affirm in each other the spirit of God. In that day, living in harmony with nature and with each other, all peoples will participate in acknowledging God’s presence on earth. We remain committed to the struggles in our own time that will contribute to making that messianic vision possible someday.
Al nah tomar heeney darkee ha’achrona
Et or ha yom heesteru shmey ha’ananah
Zeh yom nichsafnu lo od ya’al veyavo
Umitz adeynu ode yareem ANACHNU POE
Do not say that we have reached the end of hope
Though clouds of darkness makes it hard for us to cope
The time of peace, justice and loving is still near,
Our people lives! We proudly shout that WE ARE HERE.
WELCOMING THE POSSIBILITY OF THE MESSIANIC AGE
We open the door for Elijah — the prophet who heralds the coming of the Messiah and a world in which all peoples will coexist peacefully — acknowledging the Image of God in one another. To deny the possibility of fundamental transformation, to be stuck in the pain of past oppression, or to build our religion around memories of the Holocaust and other forms of suffering is to give the ultimate victory to those who oppressed us. To testify to God’s presence in the world is to insist on shifting our focus from pain to hope, and to dedicate our energies to transforming this world and ourselves. We still believe in a world based on love, generosity, and openheartedness. We continue to affirm the Unity of All Being.
Eliyahu ha navee Eliyahu HaTishbee Eliyahu
Eliyahu Eliyahu HaGeeladee
Beem heyrah beyameynu, Yavoe eyleynu eem
mashi’ach ben David
Miriyam Ha nivi’ah Oz vezimrah beyadah
Miriyam Miriyam le taken ha’olam
Beem heyrah beyameynu Tavoe eileynu eem
Now let us build together a communal vision of what messianic redemption would look like.
Close your eyes and let some picture of messianic redemption appear in your minds. Then, open your eyes and share with others your picture of the world we want to build together.
Imagine there’s all kindness, it’s easy if you try
No Hell below us, above us only sky
Imagine all the people living for today…
Imagine there’s no countries, it isn’t hard to do
Nothing to kill or die for, and no oppression too.
Imagine all the people, living life in peace
You may say I’m a dreamer, but I’m not the only one.
I hope someday you’ll join us…and the world will be as one.
Imagine no possessions, I wonder if you can
No need for greed or hunger, a sisterhood of man.
Imagine all the people, sharing all the world
You may say I’m a dreamer, but I’m not the only one.
I hope someday you’ll join us, and the world will be as one.
Imagine love is flowing, no scarcity of care
Holiness surrounds us, the sacred everywhere
Imagine awe and wonder, replacing greed and fear.
You may say we’re all dreamers, but we’re not the only ones
Tikkun and Spirit soaring, and the world will live as one!
Blessing over the fourth cup of wine.
Sing songs of liberation!
A Cup to our Teachers: To those we have known and those whose work has inspired us, and made space for our lives. We are grateful to you who did and said things for the first time, who claimed and reclaimed our traditions, who forged new tools. Thank you to the teachers around us of all ages-- the people we encounter everyday--who live out their values in small and simple ways, and who are our most regular and loving...
Kafka once wrote in his journal: "You can hold yourself back from the sufferings of the world. That is something you are free to do and it accords with your nature. But perhaps this very holding back is the one suffering you could avoid."
The "you" that Kafka is addressing might be himself, or it might be each of us. But it also could be -- and here's the stunner -- the God of Exodus Himself. It accords with His...
Select ONE question from the list below and ask your neighbor:
1. Given the choice of anyone in the world, whom would you want as a dinner guest?
2. Would you like to be famous? In what way?
3. Before making a telephone call, do you ever rehearse what you are going to say? Why?
4. What would constitute a “perfect” day for you?
The Generous Child
The generous child knows all about food justice and donates much of their monthly allowance to charity. This child encourages their parents to volunteer, brings the most cans in during school food drives, and never eats too much.
The Spoiled Child
The spoiled child knows and understands food justice, but chooses not to care. This child is selfish, easily upset by not...
The bitter herbs serve to remind us of how the Egyptians embittered the lives of the Israelites in servitude. When we eat the bitter herbs, we share in that bitterness of oppression. We must remember that slavery still exists all across the globe. When you go to the grocery store, where does your food come from? Who picked the sugar cane for your cookie,
or the coffee bean for your morning coffee? We are...
ALL: Tonight we might have put an oyster on our Seder plate.
While I didn’t particularly want to put something traif atop that most kosher of dishes, this Passover falls on the first anniversary of the Deepwater Horizon blowout in the Gulf of Mexico. And since BP, the leaseholder of the failed well, seems intent with its new television ads...
This is a modern interpretation of an ancient standard, which is part and parcel of the Seder: the Four Children. By reading and discussing the Four Children, and then responding to it through modern themes, we can come to an understanding of who we are and our relation to the our Children. The source of this section are four verses from the Tanakh which briefly mention children asking, or being told about, the Exodus...
This symbolic washing of the hands 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 mayim chayim, 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...
The first words in the creation of the universe out of the unformed, void and dark earth were God’s “Let there be light." Therein lies the hope and faith of Judaism and the obligation of our people: to make the light of justice, compassion, and knowledge penetrate the darkness of our time till the prophecy be fulfilled, ‘that wickedness vanish like smoke and the earth shall be filled with knowledge of God as the...
More Clips from Rabbi Michael Lerner
Break the middle matzah on the matzah plate.
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...
We wash our hands, without saying the blessing. Each person washes the hand of the person next to her (pouring it over a bowl). Imagine that you are washing away all cynicism and despair, and allow yourself to be ﬁlled with the hope that the world could be really transformed in accord with our highest vision.