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"body": "<p>In the early 1980s, while speaking at Oberlin College Hillel, Susannah Heschel was introduced to an early feminist haggadah that suggested adding 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 <em>seder </em>plate). Heschel felt that to put bread on the seder plate would be to accept that Jewish lesbians and gay men violate Judaism like <em>chametz</em> violates Passover. So, at her next <em>seder,</em> she chose an orange as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community. She offered the orange as a symbol of 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. While lecturing, Heschel often mentioned her custom as one of many feminist rituals that have been developed in the last twenty years. She writes, \"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 s an orange on the seder plate. A woman's words are attributed to a man, and the affirmation of lesbians and gay men is erased. Isn't that precisely what's happened over the centuries to women's ideas?\"</p>\n",
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"body": "<p>Tonight we drink four cups of wine. Why four? Some say the cups represent our matriarchs— Sarah, Rebecca, Rachel, and Leah—whose virtue caused God to liberate us from slavery. Another interpretation is that the cups represent the Four Worlds: physicality, emotions, thought, and essence. Still a third interpretation is that the cups represent the four promises of liberation God makes in the Torah: I will bring you out, I will deliver you, I will redeem you, I will take you to be my people (Exodus 6:6-7.) The four promises, in turn, have been interpreted as four stages on the path of liberation: becoming aware of oppression, opposing oppression, imagining alternatives, and accepting responsibility to act. This first cup of wine reminds us of God’s first declaration: “I will bring you out from the oppression...”</p>\n",
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"body": "<p>When the founder of modern Hasidism, the Baal Shem Tov, saw misfortune threatening the Jews, it was his custom to go into a certain part of the forest to meditate. There he would light a special fire, say a special prayer, and the trouble would be averted.</p>\n\n<p>Later, when his disciple, the Rabbi Maggid of Mezritch, had occasion for the same reason to intercede with heaven, he would go to the same place in the forest and say: \"Master of the Universe, listen! I cannot light the fire, but I know the place and I can say the prayer.\"</p>\n\n<p>Still later, Rabbi Moshe-Leib of Sasov, in order to save the Jewish people, would go into the forest and say: \"I cannot light the fire, I do not know the prayer, but I know the place.\"</p>\n\n<p>Then it fell to Rabbi Israel of Rizhyn to overcome misfortune. Sitting in his house, his head in his hands, he spoke to God: \"I am unable to light the fire and I do not know the prayer; I cannot even find the place in the forest. All I can do is tell the story, and this must be sufficient.\" And it was sufficient.</p>\n",
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"body": "<p>Freedom. It isn’t once, to walk out</p>\n\n<p>under the Milky Way, feeling the rivers</p>\n\n<p>of light, the fields of dark—</p>\n\n<p>freedom is daily, prose-bound, routine</p>\n\n<p>remembering. Putting together, inch by inch</p>\n\n<p>the starry worlds. From all the lost collections.</p>\n\n\n\n<p>- Adrienne Rich</p>\n",
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"covertext": "There is a Persian Jewish custom of beating one another with scallions during this song, as a remembrance of the oversee...",
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"body": "<p> <em>There is a Persian Jewish custom of beating one another with scallions during this song, as a remembrance of the overseers' cruel treatment. Fun for all ages! </em> </p>\n\n<p>What does this mean, \"It would have been enough\"? Surely no one of these would indeed have been enough for us. Dayenu means to celebrate each step toward freedom as if it were enough, then to start out on the next step. It means that if we reject each step because it is not the whole liberation, we will never be able to achieve the whole liberation. It means to sing each verse as if it were the whole song—and then sing the next verse.</p>\n\n<p> Had God:</p>\n\n<p>Brought us out of Egypt and not divided the sea for us—Dayenu</p>\n\n<p>Divided the sea and not permitted us to cross on dry land—Dayenu</p>\n\n<p>Permitted us to cross on dry land and not sustained us for forty years in the desert—Dayenu</p>\n\n<p>Sustained us for forty years in the desert and not fed us with manna—Dayenu</p>\n\n<p>Fed us with manna and not given us the Sabbath—Dayenu</p>\n\n<p>Given us the Sabbath and not brought us to Mount Sinai—Dayenu</p>\n\n<p>Brought us to Mount Sinai and not given us the Torah—Dayenu</p>\n\n<p>Given us the Torah and not led us into the land of Israel—Dayenu</p>\n\n<p>Led us into the land of Israel and not built for us the Temple—Dayenu</p>\n\n<p>Built for us the Temple and not sent us prophets of truth—Dayenu</p>\n\n<p>Sent us prophets of truth and not made us a holy people—Dayenu</p>\n\n<p>For all these, alone and together, we say—Dayenu!</p>\n",
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"covertext": "Traditionally the third cup of wine is followed by a prayer called Sh'foch Chamatecha, \"Pour Out Your Wrath.\" Oppression...",
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"body": "<p>Traditionally the third cup of wine is followed by a prayer called Sh'foch Chamatecha, \"Pour Out Your Wrath.\"</p>\n\n<p>Oppression breeds anger to which we must attend.</p>\n\n<p>Once, we recited this text out of powerlessness. We asked God to pour forth wrath because we were unable to express our own. But in today's world, where we enjoy agency to an unprecedented degree, we must resist the temptations of perennial victimhood and yearning for revenge.</p>\n\n<p>And yet we know that rage, unexpressed, will fester. Let us therefore acknowledge our communal pain. Let us recognize the intersecting systems of oppression which ensnare our world, from antisemitism to xenophobia, and feel appropriate anger in response. And let us recommit ourselves to honing our anger so that it might fuel us to create change, so that our wrath may lead us to redemption. In the words of the poet Audre Lorde:</p>\n\n<p>Focused with precision, [anger] can become a powerful source of energy serving progress and change. And when I speak of change, I do not mean a simple switch of positions or a temporary lessening of tensions, nor the ability to smile or feel good. I am speaking of a basic and radical alteration in those assumptions underlining our lives.</p>\n\n<p>And let us say: Amen.</p>\n",
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"body": "<p> <em>This telling of the Exodus story is taken from the text of the 1969 Freedom Seder, originally held to commemorate the one-year anniversary of Rev. Martin Luther King Jr.'s death. It was written by Abraham Johannes Muste, a Dutch-born American clergyman active in the American workers' rights and civil rights movements.</em> </p>\n\n<p>\"Moses lived in a period of dictatorship. His people were slaves. The bosses made them work under a speed-up system, and committed horrible atrocities, such as trying to kill all the boy-babies born to the Jews.</p>\n\n<p>\"Moses himself was saved from such a death only because his mother hid him in a reed basket in the Nile River. There he was found by the daughter of the Pharaoh, which is what they called their dictator in Egypt. The princess took Moses to the royal palace and had him brought up as her own son.</p>\n\n<p>\"When Moses was a young man he became curious about the Hebrew slaves, and one day went to the brickyards where some of them were working. The first thing he saw was an Egyptian boss hitting a Hebrew laborer. Moses was a powerful young man. He lost his temper. He hit the boss—and killed him! He buried the body hastily in the sand, and went back to the palace.</p>\n\n<p>\"But a fire had been kindled in Moses' heart, a fire of concern about his people and their suffering. The next day he went back to the hot brickyards. Then he learned two things that those who try to help their fellow men often discover.</p>\n\n<p>\"He found, first, that slaves often spend as much time and energy fighting each other as they do fighting their common oppressors, and second, that slaves do not always welcome their deliverers. They get accustomed to being slaves. Even after they have been freed, if freedom brings hardship, they may want to go back 'to the fleshpots of Egypt.'</p>\n\n<p>\"This time Moses found two Hebrews fighting each other. When he rebuked them, they turned on him and said, 'Who made you our boss? Do you mean to kill us as you did that Egyptian yesterday?'</p>\n\n<p>\"Moses feared that in order to turn suspicion away from themselves they would tell the Egyptians that he killed the boss. He concluded that it might not be healthy to stay around those parts, so he ran away. [In his new home] he settled down to a nice comfortable life, raising a family and feeding the flocks of his father-in-law.</p>\n\n<p>\"Only, after a while, God came into the picture What was the sign that God had come? It was a bush that burned and burned and did not stop burning. Moses had had a fire kindled in his heart once, but it went out, or at least died down. God is the Being whose heart does not stop burning, in whom the flame does not die down.</p>\n\n<p>\"What was God all burned up about? The voice that came out of the bush said, 'I have seen the affliction of my people that are in Egypt and have heard their cry by reason of their oppressors.' it was the physical, economic, and spiritual suffering, the injustice, the degradation to which actual people were subjected here on earth, that caused God concern.</p>\n\n<p>\"And the proof that God had entered into Moses, and that Moses had really been converted, was that he had to go back and identify himself with his enslaved people— 'organize them into Brickmakers 'Union Number One'—and lead them out of hunger and slavery into freedom and into 'a good land, and a large, a land flowing with milk and honey.'</p>\n\n<p>\"At the head of the Ten Commandments stand these great words: 'I am the Lord thy God which have brought thee out of the land of Egypt, out of the slave-house. Thou shalt have no other God before me'—before this God who is in the hearts of his prophets as the Eternal Flame that will not let them rest where there is injustice and inequality until these have been done away with and men set about building God's House instead of the slavehouse.</p>\n\n<p>\"To be religious, the Hebrews discovered, is to get out of Egypt into Canaan; to refuse to be slaves or contented draft-horses; to build brotherhood in freedom—because that is what men, the children of God, were created to do!</p>\n\n<p>\"And religious leaders are those who identify themselves with the oppressed, so that men may carry out this, their true mission in the world.\"</p>\n",
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