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"body": "<p>Before we begin, there are few things to think about regarding the language we use in our Seder.</p>\n\n<p>As we go through the steps of our Seder tonight, we will refer frequently to God. We will give thanks to God for our freedom, our safety and for the food, water and wine we have to eat and drink. Not everyone believes in God, or thinks of God in the same way. \"God\" can mean many things to many people. Some people think of God as an omnipresent and omnipotent being, some think of God as the collective forces of nature or the Universe, some think of God as a metaphor for human kindness and benevolent actions. This Seder is for everyone, regardless of their beliefs, and as we read and listen, everyone at the table with us should feel free to adapt the words to their own understanding. It is not important that we all think of God the same way, only that we all give thanks for the goodness that we give and receive in our own lives.</p>\n\n<p>We will also speak in the first person. We will talk about the time that <em>we</em> were slaves in Egypt. We will talk about the ways that <em>we</em> still suffer oppression today. Why do we speak this way, when we at this table have never experienced slavery ourselves, when we benefit from so much privilege relative to others living today? At Passover, we celebrate the joy and relief of finding freedom, and we remind ourselves that the path to freedom and equality is not a straight line. Breaking the bonds of oppression is not something that is done once and finished, it is something that we must all do, all the time. Freedom is fragile, and it us up to us to find it, every year. We remind ourselves, also, that as long as any person is not free, none of us are free. It is not enough to fight for our own freedom, we must fight for freedom for everyone. At Passover, we speak to our solidarity with everyone who is not free today. We commit ourselves to working for freedom for all people, in all ways, at home and around the world.</p>\n",
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"body": "<p>The Seder officially begins with a physical act: lighting the candles. Lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. The flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world. As we light the candles, notice that just as they brighten our table, good thoughts, good words and good deeds brighten our lives</p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ םֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדלִיק נֵר שֶׁל יוֹם טוֹב</strong></p>\n\n<p> <em>Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov. </em> </p>\n\n<p>Blessed are You, Lord our God, Ruler of the Universe, who has sanctified us with laws and commanded us to light the festival lights.</p>\n",
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"body": "<p>Oppressed people are not allowed to ask questions - they must only obey, accepting without questioning. The first step in pursuing freedom is always to ask - why? Tonight, in celebration of our freedom and in honor of the pursuit of freedom for all we ask \"why\" four times. Each of those four questions is part of a single, larger question.</p>\n\n<p><strong>How is this night different from all other nights?</strong></p>\n\n<p>Traditionally, the four questions are read by the youngest child, but they can and should be asked by anyone and everyone. Anyone who likes can ask:</p>\n\n<p><strong>1) On all other nights we may eat leavened bread or matzah. Why on this night do we eat only matzah?</strong></p>\n\n<p><strong>2) On all other nights we eat all kinds of vegetables. Why on this night do we eat bitter herbs?</strong></p>\n\n<p><strong>3) On all other nights we do not dip our food even once. Why on this night do we dip twice?</strong></p>\n\n<p><strong>4) On all other nights we may either sit or recline. Why on this night are we expected to recline?</strong></p>\n\n<p>-------------------------------------------</p>\n\n<p>So why <em>is</em> this night different from all other nights? On this night we are celebrating the most important time in Jewish history, when we went forth from slavery to freedom. We'll start retelling that story after we answer the four questions:</p>\n\n<p>1. <strong>Why do we eat matzah?</strong> When our ancestors left Egypt, they did so in a hurry. They had no time for the bread to rise, so they took the unleavened bread with them. We remember that while we have enough to eat today, there were times when we went hungry, and there are many who are still hungry today.</p>\n\n<p>2. <strong>Why do we eat the bitter herbs?</strong> We eat them to remember the bitterness of living in slavery in Egypt, and to remind ourselves of the bitterness of oppression felt today.</p>\n\n<p>3. <strong>Why do we dip our herbs twice?</strong> We dip the karpas into salt water, to remind ourselves of the tears we shed when we were slaves and to share in the tears shed by those who are still not free. We dip the matzah into the charoset as a reminder that bitterness and the salty tears of oppression can give way to the sweetness of freedom.</p>\n\n<p>4. <strong>Why do we recline at the table? </strong>We recline as a symbol of our freedom. Those who are not free are never comfortable. We celebrate our freedom to be comfortable, and commit ourselves to making sure everyone can live comfortably.</p>",
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"body": "<p>As he grew, Moses watched the Jewish slaves working hard for Pharaoh. One day, he saw a Hebrew slave being badly beaten by an Egyptian guard. Moses became so angry watching the slave being abused that he rushed forth and killed the guard. He knew Pharoah would be very angry at him, so he left Egypt to be a shepherd in a far-away place. There, he fell in love with a woman named Tzipporah and started his own family.</p>\n\n<p>One day, Moses saw a burning bush. When he got closer to it, he heard a voice speaking to him. The voice told Moses to go back to Egypt and free the Jewish people, who were his own people. Moses knew that it was wrong that the Jewish people were slaves. He felt in his own heart that they <em>were </em> his own people, just as the voice told him.</p>\n\n<p>Some people believe Moses really heard the voice of God, just like we hear our family and our friends talking to us. Other people believe that the voice Moses heard was his own small voice coming from within his heart. It told him something wasn't right, and he should try to fix it. The voice within his heart told him that all people are part of the human family, and that all people should be treated kindly and fairly. </p>\n",
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"body": "<p>Moses went back to Egypt, just as God told him to do, with his birth brother, Aaron. Since Moses had left the palace, the Pharaoh had died and a new Pharaoh was in charge. He went to the <em>new</em> Pharaoh and said \"Let my people go!\" But Pharaoh didn't like Moses telling him what to do. Can you guess what Pharaoh said to Moses?</p>\n\n<p>All together now - <em><strong>\"No, Moses!\"</strong></em> </p>\n\n<p>Moses warned Pharaoh that if he didn't let the Jewish slaves go free, bad things might happen to him. According to Jewish tradition, God was punishing Pharaoh. Others believe that it was Pharaoh's conscience, or bad karma that was affecting him. Still others believe that they were all scientifically explainable coincidences. Whatever caused them, the ten plagues that fell on Egypt were unbearable!</p>\n\n<p>Let's read a list of all the plagues that occurred. Each time, take a drop of wine from your cup and touch it to the rim of your plate or onto a napkin. The wine is sweet, and the plagues were not. By taking a drop of our wine away for each of the plagues, we remember that this was sad time for <em>everyone</em>. We do not like to see bad things happen to anyone, even to the people we think of as our enemies.</p>\n",
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"body": "<p>When the Jewish people left Egypt, they sang a song of thanks - <em>Dayenu</em> - \"it is enough for us\". We are told that at every step of the 40 years that followed, with every miracle that preserved our people, we continually said <em>dayenu</em>. And yet, there was always one more miracle, one more stroke of good luck. Why? If it truly was enough for us, why were we continually given more? Why did we say \"that's enough\" each time a burden was lifted if there were still burdens to be borne?</p>\n\n<p>It is good to be thankful for everything we are given. But it is also good to recognize that it is not enough for only our own chains to be broken, for only ourselves to be free. <em> </em> There is still so much to do in our work of <em>tikkun olam</em>, repairing the world.</p>\n\n<p>When governments end the escalating production of devastating weapons, secure in the knowledge that they will not be necessary, <em> Dayenu.</em> </p>\n\n<p>When all women and men are allowed to make their own decisions on matters regarding their own bodies and personal relationships without discrimination or legal consequences, <em>Dayenu.</em> </p>\n\n<p>When children grow up in freedom, without hunger, and with the love and support they need to realize their full potential, <em>Dayenu.</em> </p>\n\n<p>When our beautiful world is protected for the benefit and enjoyment of all and given priority over development for the sake of profit, <em>Dayenu.</em> </p>\n\n<p>When people of all ages, sexes, races, religions, sexual orientations, cultures and nations respect and appreciate one another, <em>Dayenu.</em> </p>\n\n<p>When each person can say, \"This year, I worked as hard as I could toward improving the world so that all people can experience the joy and freedom I feel sitting here tonight at the seder table,\" <em>Dayenu </em> </p>\n\n<p>It is enough for us. And there is still work to do.</p>",
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"body": "<p>And now, appropriately for a retelling of Exodus, we have some good news and some bad news.</p>\n\n<p>The good news - We get to eat something!!</p>\n\n<p>The bad news - It's matzah.</p>\n\n<p>We will now break up the top matzah and the remaining half of the middle matzah (plus a little extra if we need it) and share it around the table. Most celebratory Jewish meals begin with the ha'motzi, the prayer giving thanks for bread. Matzah may lack a lot of things that most bread has going for it, but it does get an extra prayer to make up for it.</p>\n\n<p>ברוך אתה יי אלוהינו מלך חעולם<br />\nהמוציא לחם מן הארץ</p>\n\n<p> <em>Baruch atah Adonai eloheynu melech ha-olam,<br />\nha-motzi lechem min ha-aretz.</em> </p>\n\n<p>ברוך אתה יי אלוהינו מלך חעולם,<br />\nאשר קדשנו במצוותיו<br />\nוציבנו על אכילת מצה</p>\n\n<p> <em>Baruch atah Adonai, eloheynu melech ha-olam,<br />\nasher kid'shanu b'mitzvotav<br />\nv'tzivanu al akhilat matzah.</em> </p>\n",
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"body": "<p>We will now eat some of the <em>maror</em>, the bitter herb, mixed with the sweet <em>haroset</em>. Slavery is bitter, and freedom is sweet. We take a moment to mingle the experience of both, in the hopes that the contrast makes us appreciate the sweetness all the more. We could dwell in bitterness, holding on to resentment for the times that we have been wronged and raging against the wrongs that are still done. Or we can do our best to bring some sweetness into the world, making the bitterness bearable.</p>\n\n<p>Some people like to make a \"Hillel Sandwich\", layering the bitter herb and the haroset between pieces of matzah.</p>\n",
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"body": "<p>We've eaten a really big, really tasty meal and finished with the Afikomen, but there are still two glasses of wine left to drink! The third cup is the cup of redemption, and we fill a glass now for Elijah as well. According to Jewish tradition, the prophet Elijah was a brave man who denounced slavery and wickedness, even when it was not safe to speak freely.</p>\n\n<p>We raise this glass to the freedom fighters - to everyone who protests, who questions authority, who demands more than just thoughts and prayers in response to the injustices of the world. This is to them, and to us - may we all be so brave</p>\n\n<p><strong> <em>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</em> </strong></p>\n\n<p><strong> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </strong></p>\n",
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"covertext": "When the Jewish people reached the far side of the red sea, Miriam and Jocheved broke out the tambourines. Literally. In...",
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"body": "<p>When the Jewish people reached the far side of the red sea, Miriam and Jocheved broke out the tambourines. Literally. In the midst of fleeing from slavery, standing at the edge of a desert with only a vague promise that somewhere out there was a land their children might manage to live in safely, they took a break to sing and dance in celebration. We've spoken a lot during this seder about the oppression that still exists in the world, and our obligation to continue seeking freedom. Let's take a moment now to celebrate and be thankful for how far we've come. With the fourth glass of wine, we give thanks for the experience of celebrating Passover together,</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:</strong></p>\n\n<p><strong> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </strong></p>\n",
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"body": "<p>We've told the story, we've filled our belly, we've had (at least) four cups of wine. According to Jewish law and tradition, our seder is done. Traditionally we finish now with a phrase of hope for the future - next year in Jerusalem. For many generations, this was a wish to return home, among our people, no longer treated as strangers. Today, Jewish people are free to go to Jerusalem, but it does not feel like home to everyone.</p>\n\n<p>Jerusalem is not just a place, though, it's an idea as well. These words come from a time and a tradition in which being in Jerusalem meant the coming of a different and better time: a time of peace. We are not in that time - not yet - but we hope for it still. Let's hope that next year we can celebrate in a world where Jerusalem and all cities are more at peace, and that the arc of history has bent a little further towards justice.</p>\n\n<p><strong>לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם</strong></p>\n\n<p><strong> <em>L’shana haba-ah biy’rushalayim</em> </strong></p>\n\n<p><strong>NEXT YEAR IN JERUSALEM!</strong></p>",
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"body": "<p>All Jewish celebrations involve wine. Tonight we will start with a cup to prepare ourselves for the seder, and we'll refill our cups (at least) three more times. With each glass, we'll say the kiddush - the traditional blessing over wine. We drink this first glass in honor of everyone who came before us, who worked hard and risked their own lives and safety so that we, their children, could live in safety and peace. Before we drink, though, we'll say the <em>shehecheyanu</em> - a prayer giving thanks that we have been kept alive, nurtured and brought here, to this time and this place.</p>\n\n<p><strong>בָרוּךְ אַתָה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶהֶחֱיָנוּ וְקִיְמָנוּ<br />\nוְהִגִּיעָנוּ לַזְמַן הַזֶה</strong></p>\n\n<p> <em>Baruch atah, Adonai, eloheinu melech ha’olam,<br />\nshehecheyanu v’kiy’manu v’higiyanu lazman hazeh.</em> </p>\n\n<p>Blessed are you, Adonai, sovereign of all worlds, who has kept us alive, sustained us, and enabled us to reach this moment.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n",
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