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"body": "<p> <em>Source: The Freedom Haggadah (Jewish Council on Urban Affairs & Beth Shalom B’nai Zaken Congregation)</em> </p>\n\n<p>Passover celebrates the redemption of the Jews from enslavement in Egypt. This<br />\ntraditional story of defiance against brutality and slavery has inspired countless men and<br />\nwomen to achieve freedom in our own times.<br />\nAs the haggadah says, “B'khol dor v’dor chayav adam lirot et atzmo k’ilu hu yatza<br />\nmi’Mitzrayim,” – “from generation to generation, each of us is obligated to see ourselves<br />\nas though we personally had just been freed from slavery.” We must remember the past<br />\nto understand today and to protect our tomorrows.<br />\nTherefore, in each generation and each year, we retell the story of the exodus to our<br />\nchildren and to our grandchildren, in order that they, too, will understand the pain of<br />\nslavery and the value of freedom.<br />\nOur story is the story of all people who have ever been in bondage, and this story<br />\ncompels us to work toward freedom for those who remain physically, spiritually, or<br />\neconomically enslaved.i<br />\nLet us therefore celebrate our freedom and strengthen ourselves to join the fight against<br />\ninjustice wherever it exists. In the words of civil rights leader Dr. Martin Luther King, Jr.,<br />\n“Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable<br />\nnetwork of mutuality, tied in a single garment of destiny.”ii<br />\nPlease keep Dr. King’s words in mind as we go throughout our Seder. Our theme for the<br />\nnight is justice for all, and we will reflect on the different ways in which we can work for a<br />\nmore just city.</p>\n",
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"body": "<p>The Seder Plate holds elements of the Seder story. This vegan Seder plate removes animal products, and adds the orange ensuring a space for women at this table.</p>\n\n<ul>\n\t<li><strong>Zeroa</strong> - for some a 'roasted bone', but on our plate a roasted beet that represents the Passover sacrifice offered while the Temple stood in Jerusalem (before 70 CE)</li>\n\t<li><strong>Beitza</strong> - for some a roasted egg, but for on our plate it is an avacado seed (or olives) representing both the Passover offering and the cycle of life and death.</li>\n\t<li><strong>Maror</strong> - A bitter herb (horseradish), which reminds us of the bitterness of enslavement.</li>\n\t<li><strong>Charoset</strong> - A mixture of fruit, nuts, wine and spices, which represents the mortar our ancestors used to build the structures in Mitzrayim (Egypt)</li>\n\t<li><strong>Karpas</strong> - A green vegetable (beet greens), which symbolizes hope and renewal.</li>\n\t<li><strong>Chazeret -</strong> A second bitter vegetable (parsley), again reminding us of the harshness of slavery</li>\n\t<li><strong>Orange </strong>- acknowledging the role of women in Jewish myths, community and society overall</li>\n\t<li><strong>Olive </strong>- 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.</li>\n</ul>",
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"body": "<p>This blessing is said whenever we do something for the first time or for the first time in a<br />\nwhile. Tonight is the first time this particular group has gathered together in community<br />\nto celebrate Pesach. Now is also a great time to welcome everyone who is at their first Seder!</p>\n\n<p></p>\n\n\n\n<p><strong>Opening Prayer</strong></p>\n\n<p><strong>All read the bold text together</strong></p>\n\n<p>Long ago at this season, our people set out on a journey.<br />\n<strong>On such a night as this, Israel went from degradation to joy.</strong><br />\nWe give thanks for the liberation of days gone by.<br />\n<strong>And we pray for all who are still bound.</strong><br />\nEternal God, may all who hunger come to rejoice in a new Passover.<br />\n<strong>Let all the human family sit at Your table, drink the wine of deliverance, eat the<br />\nbread of freedom:</strong><br />\nFreedom from bondage/ <strong>and freedom from oppression</strong><br />\nFreedom from hunger/<strong> and freedom from want</strong><br />\nFreedom from hatred/ <strong>and freedom from fear</strong><br />\nFreedom to think/ <strong>and freedom to speak</strong><br />\nFreedom to teach/<strong> and freedom to learn</strong><br />\nFreedom to love/ <strong>and freedom to share</strong><br />\nFreedom to hope/ <strong>and freedom to rejoice</strong><br />\nSoon, in our days/ <strong>Amen.iii</strong></p>\n",
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"covertext": "בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן Baruch Atah Adonai, Eloheinu Melech ha-olam, b...",
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"body": "\n\n<p><span><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></span></p>\n\n<p><strong><span>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</span></strong></p>\n\n<p> <em>Recite the blessing over the wine.</em> </p>\n\n<p>The issue of food justice pertains to whether one can access food but more specifically, whether healthful foods are available to individuals and communities. Food deserts are not necessarily referring to an absence of food vendors in a community, but rather the<br />\ninaccessibility of fresh and unprocessed foods within the designated area.</p>\n\n<p>The effects of food deserts disproportionately affect individuals who do not have the transportation or financial<br />\nresources necessary for travel to purchase fresh and perishable foods and as a result, disproportionately impact low income families and communities.vii</p>\n\n<p>In DC specifically</p>\n\n<ul>\n\t<li>One in seven D.C. households is struggling against hunger, with 14.5% of the residents being food insecure (DC Hunger Solutions, n.d.; Capital Area Food Bank, 2015).</li>\n\t<li>DC Hunger Solutions (n.d.) estimates that 4.9% of that population suffers from very low food insecurity.</li>\n</ul>\n\n<p>Who here at the table has groups that work with the hungry and food insecure in DC, MD, or VA they'd like to share?</p>",
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"body": "<p> <em>Using the small bowl and the cup provided we pour fresh water over our hands.. washing them</em> </p>\n\n<p>In washing our hands, we symbolically cleanse ourselves of the year that was and prepare for the year to come. Let us now think of one part of last year we would like to leave behind, and one hope for the year to come. Let us also take a moment to think about the brave individuals who stand and fight those in power.</p>\n",
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"body": "<p>At this point in the Seder, it is traditional to eat a green vegetable dipped in saltwater. The green vegetable represents rebirth, renewal and growth; the saltwater represents the tears of enslavement. When everyone has a green vegetable dipped in salt water, we say<br />\ntogether:</p>\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p style=\"text-align:center;\"><strong>Baruch atah Adonai, Eloheinu Melekh Ha’Olam borei p’ri ha’adamah.</strong><br />\nBlessed is the One who sustains all life, and brings forth fruits from the earth.</p>\n\n<p>from the #BlackLivesMatter supplement: Dipping the karpas is a sign of luxury and freedom. The saltwater represents the tears of our ancestors in Mitzrayim. This year may it also represent tears of Black parents and families mourning the loss of their Black youth at the hands of police brutality.</p>",
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"body": "<p> <em>Take the three matzot and break the middle one in 2 pieces Place the smaller piece of matzah between the two whole matzot. This small piece is called the lechem oni, the bread of affliction. Place the larger half, known as the Afikomen, in a large cloth or napkin, and set it aside. This will require 2 readers</em> </p>\n\n<p> <em>Uncover the matzah and raise it for all to see.</em> </p>\n\n<p><u>Reader 1: </u>Some do not get the chance to rise and spread out like golden loaves of challah, filled with sweet raisins and crowned with shiny braids.</p>\n\n<p><u>Reader 2:</u> Rushed, neglected, not kneaded by caring hands, we grow up afraid that any touch may cause a break. There are some ingredients we never receive.</p>\n\n<p>Reader 1: Tonight, let us bless our cracked surfaces and sharp edges, unafraid to see our brittleness and brave enough to see our beauty.</p>\n\n<p><u>Reader 2:</u> Reaching for wholeness, let us piece together the parts of ourselves we have found, and honor all that is still hidden.</p>\n\n<p>The breaking of the matzah reflects the words of the Chassidic Kotzker Rebbe: There is nothing more whole than a broken heart. If your own suffering does not serve to unite you with the suffering of others, if your own imprisonment does not join you with others in prison, if you in your smallness remain alone, then your pain will have been for naught.</p>\n",
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"body": "<p>Recite the blessing over the wine.</p>\n\n<p>Homelessness in DC</p>\n\n<p>The District of Columbia has experienced a significant increase in homelessness and poverty in the last few years as evidenced by the following:</p>\n\n<ul>\n\t<li>One-fifth of DC residents live in poverty, and more than 57,000 individuals live in extreme poverty, unable to meet even their basic needs, including purchasing food. (<strong><a href=\"http://www.dcfpi.org/four-quick-facts-on-dcs-economy-and-its-impact-on-residents\">DC Fiscal Policy Institute</a></strong>).</li>\n\t<li>On any given night, there are 7,784 homeless individuals in the District of Columbia. From 2013 – 2014 there was a 12.9% increase in homelessness. (<strong><a href=\"http://www.community-partnership.org/facts-and-figures\">The Community Partnership for the Prevention of Homelessness</a></strong>)</li>\n\t<li>A lack of affordable housing and increasing rental prices are the twobiggest obstacles to preventing and ending homelessness in the District.(<strong><a href=\"http://www.mwcog.org/uploads/pub-documents/ql5bX1820140714163555.pdf\">Metropolitan Washington Council of Governments</a></strong>)\n\t<ul>\n\t\t<li>Source: <a href=\"http://www.thrivedc.org/what-we-do/homelessness-hunger-in-dc/\">Thrive DC</a></li>\n\t</ul>\n\t</li>\n</ul>\n",
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"body": "<p>Maggid, the heart of the Haggadah and the Seder, is the mitzvah or commandment to tell the Passover story as if we had experienced it ourselves. The unique ability given to humanity is the power of speech. Speech is the tool of building and construction. On Passover, speech is used to “build” humanity by communicating, connecting and encouraging each other. In our modern experience, slavery is a life where communication and personal connections are restricted.<br />\nOn Passover, we get together to share stories [personal and communal, historical and modern] of the struggle to freedom and of our own lives. We also acknowledge the plight of others who are not yet free. Who would you encourage? Who do you know (or what group do you know) who are still not free?</p>",
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"body": "<p><u>Reader: </u>In the Seder, it is traditional that the youngest child who is able to ask recites the four questions. While we include the youngest to engage them, they also engage us. The “whys” of the innocent compel us to answer truthfully, not only about past injustices but about the inhumanity and inequity in our own world as well.</p>\n\n<p>During Maggid every year, we retell and teach to our children the story of our freedom and the fulfillment of promises made to the Jewish people. In remembering our own liberation, we commit to work toward the liberation of those who remain oppressed.</p>\n\n<p> <em><strong>Find the youngest attendee(s) to recite:</strong></em> </p>\n\n<p><br />\n<strong>Mah nishtanah ha-lahylah ha-zeh mi-kol ha-layloht, mi-kol ha-layloht?</strong><br />\nWhy is this night different from all other nights, from all other nights?<br />\n<strong>She-b'khol ha-layloht anu okhlin chameytz u-matzah, chameytz u-matzah. Halahylah<br />\nha-zeh, ha-lahylah ha-zeh, kooloh matzah.</strong><br />\nOn all other nights, we may eat chametz and matzah, chametz and matzah. On this<br />\nnight, on this night, only matzah.</p>\n\n<p><u>Reader: </u>When we were slaves in Egypt, our mothers in their flight from bondage in Egypt did<br />\nnot have time to let the dough rise. In memory of this, we eat only matzah, not<br />\nbread, during Passover. We remember those who make our bread. This matzah<br />\nrepresents our rush to freedom. We remember those who have been forced from<br />\ntheir homes.</p>\n\n<p><strong>She-b'khol ha-layloht anu okhlin sh'ar y'rakot, sh'ar y'rakot. Ha-lahylah ha-zeh,<br />\nha-lahylah ha-zeh, maror.</strong><br />\nOn all other nights, we eat many vegetables, many vegetables. On this night, on this<br />\nnight, maror.</p>\n\n<p><u>Reader: </u>We eat maror, the bitter herbs, to remind us how bitter our ancestors' lives were<br />\nmade by their enslavement in Egypt. We remember workers who face workplace<br />\nabuses and indignities. We eat the bitter herbs to make us mindful of the bitter<br />\nstruggle that so many immigrants face today, and in solidarity commit to ending<br />\nthese injustices.</p>\n\n<p><strong>She-b'khol ha-layloht ayn anu mat'bilin afilu pa'am echat, afilu pa'am echat.<br />\nHa-lahylah ha-zeh, ha-lahylah ha-zeh, sh'tay p'amim.</strong><br />\nOn all other nights, we do not dip even once. On this night, on this night, twice.</p>\n\n<p><u>Reader: </u>The first time, we dip our greens in salt water to taste the bitterness of enslavement.<br />\nWe also dip to remind ourselves of all life and growth, of earth and sea, which gives<br />\nus sustenance and comes to life again in springtime. The second time, we dip the<br />\nmaror into the charoset. The charoset reminds us of the mortar that our ancestors<br />\nmixed as slaves in Egypt, just as today, immigrants work in unsafe conditions for<br />\nunjust wages. Our charoset is made from fruit and nuts, to show us that our<br />\nancestors were able to withstand the bitterness of slavery because it was sweetened<br />\nby the hope of freedom. It is this shared hope that unites us here today.</p>\n\n<p><strong>She-b'khol ha-layloht anu okhlin bayn yosh'bin u'vayn m'soobin, bayn<br />\nyosh'bin u'vayn m'soobin. Ha-lahylah ha-zeh, ha-lahylah ha-zeh, koolanu<br />\nm'soobin.</strong><br />\nOn all other nights, we eat either sitting or reclining, either sitting or reclining. On this<br />\nnight, on this night, we all recline.<br />\n </p>\n\n<p><u>Reader: </u>Avadot hayinu. We were slaves. Long ago, the wealthy Romans rested on couches<br />\nduring their feasts. Slaves were not allowed to rest, even while they ate. We recline<br />\ntoday as a celebration of our freedom and to remind ourselves that we, like our<br />\nancestors, can overcome bondage in our own time. We recline to remind ourselves<br />\nthat rest and rejuvenation are vital to continuing our struggles for freedom in a world<br />\nwhere many are still enslaved. But the next day we get back up and continue the<br />\nstruggle for justice.</p>\n\n<p>From #BlackLivesMatter supplement:</p>\n\n<p> <em>We ask that this year you consider what it means to recline when so many are not yet free from oppression. This is not a simple question, and so there is no simple answer. In solidarity, you may choose not to recline. Or perhaps we can rest tonight in order to let go of the weight of our fears — our fear of others; of being visible as Jews; of committing to work outside of what is familiar and comfortable — so that we may lean into struggle tomorrow.</em> </p>\n\n<p><strong>To Consider- An Excerpt from Rabbi Arthur Waskow’s “The Freedom Seder”</strong><br />\n“But these are not the only questions we could ask. Any question is a way in. And<br />\nevery question is an act of freedom. So let us ask new questions, our own<br />\nquestions.”</p>\n",
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"body": "<p>The Seder story tells of four types of young people or four ways that young people respond to the story of our struggle for freedom and unity.</p>\n\n<p>One response reflects wisdom, expressing a real concern and interest. This interest inspires us to tell our stories, fully and openly.</p>\n\n<p>Another response is to be rejecting and disrespectful, to say, \"What does this have to do with me?\" This disrespect provokes us to confront the person with the destructiveness of his/her response, how it just continues the cycle of hatred and prejudice.</p>\n\n<p>A third response is a \"simple\" one, puzzled but interested, \"What is this all about?\" This response is best answered by a simple straight-forward statement of our goal: mutual respect and harmony among people of different colors, religions, and ethnic<br />\nbackgrounds, and by a \"simple\" story of our efforts to achieve this goal.</p>\n\n<p>A fourth type of response is one of total lack of awareness, of not even knowing that all of this effort is going on. ln the face of this complete lack of awareness, we need to take the first step, patiently opening up the issue of inter-group conflict and the struggle for justice.</p>\n\n<p>Now is the time for us to share our stories, to reach out to each other through our own words and the words of our peoples' poets and writers, [prophets and leaders].</p>\n",
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"body": "<p>Passover celebrates the redemption of the Jewish people. According to the biblical story, the Jews served as slaves in Egypt, where they built storehouses and palaces for Pharaoh. Pharaoh made their lives miserable by setting strict taskmasters over them and by decreeing that all newborn Jewish boys be killed.<br />\nThrough Moses, a son of an Israelite slave raised by Pharaoh’s daughter, God redeemed the Jewish people from slavery and led them through the wilderness for forty years on the way to the Promised Land.<br />\nTo many, the biblical story of Passover today represents all liberation struggles, past and present. Every year at the Seder table, as we tell the ancient story, we also remember the liberation struggles still under way and commit ourselves to these<br />\nstruggles.</p>\n\n<p><strong>To Consider- Exodus / 2:23-25 שְׁמוֹת</strong><br />\n <em>The children of Israel sighed by reason of the bondage, and they cried,<br />\nAnd their cry came up unto God by reason of the bondage.<br />\nAnd God heard their groaning, and God remembered the covenant<br />\nWith Abraham, with Isaac, and with Jacob.<br />\nAnd God saw the children of Israel,<br />\nAnd God took cognizance of them.</em> </p>\n\n<p>How do we apply the idea of a covenant to our modern society? What does it mean that first God heard and then remembered; saw the children of Israel and only then became aware of them?</p>\n\n<p>There is a link between hearing and remembering, seeing and knowing. Tonight, let us listen to each other’s stories of immigration and remember our historical journeys to be free. Let us look around at this diverse, multifaith community gathered for the Seder and know our current covenant, our responsibilities, to ourselves and to each other, to<br />\nensure our entire community is free.</p>\n\n<p>God's concern for justice grows out of His compassion for man. The prophets do not speak of a divine relationship to an absolute principle or idea, called justice. They are intoxicated with the awareness of God's relationship to His people and to all men. Justice is not important for its own sake; the validity of justice and the motivation for its exercise lie in the blessings it brings to man. For justice, as stated above, is not an abstraction, but a value. Justice exists in relation to a person, and is something done by a person. An act of injustice is condemned, not because the law is broken, but because a person has been hurt. What is the image of a person? A person is a being whose anguish may reach the heart of God. “You shall not afflict any widow or orphan. If you do afflict them, and they cry out to Me, I will surely hear their cry. . . If he cries out to Me, I will hear,<br />\nfor I am compassionate.” (Exodus 22:22-23, 27).</p>\n\n<p>When Cain murdered his brother Abel, the words denouncing his crime did not proclaim:<br />\n“You have broken the law.” Instead, we read, “And. . . the Lord said: What have you done?<br />\nThe voice of your brother’s blood is crying to me from the ground.” (Genesis 4:10)</p>\n\n<p> <em>Abraham Joshua Heschel (1907-1972) was one of the greatest Jewish theologians and activists of the 20th century. A professor at the Jewish Theological Seminary in New York and author of numerous books and articles, he was deeply involved in the civil rights struggles of the 1960s. A famous photo (shown left) captures Heschel walking arm-in-arm with Dr. Martin Luther King, Jr. at the civil<br />\nrights march in Selma, Alabama.</em> </p>\n\n<p> <em>Their work for civil rights and social justice strengthened the connection between the Jewish and African American Communities. Remembering the story of the Jewish people and past struggles to overcome oppression, Abraham Heschel and other Jewish leaders recognized their obligation to be aware of others and their ongoing struggles for<br />\nfreedom.<br />\nIt is in this same way, that we remembering the compassion shown to us by God in the<br />\nPassover Story, we commit to work for a more just world, free from all forms of captivity.</em> </p>\n\n<p><strong>To Consider-</strong><br />\nWhile the Temple stood in Jerusalem (before 70 CE), Jews celebrated Passover by slaughtering, roasting and eating a lamb. This ritual served as a reminder of the night before the exodus from Egypt when, according to the Torah, the Israelites slaughtered and ate lambs and spread the blood of these lambs on their doorposts as a sign to God not to slaughter the firstborn sons in these homes.<br />\nThe lamb eaten during Temple times was to be consumed completely. As most families were not large enough to finish an entire animal by themselves, families would join together and share a lamb. This ritual thus emphasized the need for community – no individual or family could celebrate Passover alone, but rather needed other families to<br />\nmake their celebrations complete. Similarly, we celebrate Passover by coming together in community, sharing stories and traditions and committing ourselves, as a community, to working toward liberation for all who are oppressed.</p>\n\n<p>This year parts of the #blacklivesmatter supplement will be incorporated into the Haggadah as part of that continuing work, committing ourselves to end oppressions.</p>\n",
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"body": "<p><strong>As we recite each plague, we dip a finger in our wineglass and spill out one drop<br />\nof wine, thereby acknowledging that our own joy is diminished by the memory of<br />\nEgyptian suffering.</strong><br />\nWhen Moses first approached Pharaoh to request that the Israelites be set free,<br />\nPharaoh refused, saying that he did not recognize the God of the Jewish people. God<br />\nresponded by sending a series of ten plagues. After each of these, Moses again asked<br />\nPharaoh to free the people, and each time Pharaoh refused—or agreed, only for God to<br />\nharden his heart. Finally, after the tenth and worst plague – the killing of the first-born<br />\nsons of Egypt– Pharaoh let the Israelites go.<br />\nEven as we are grateful for our freedom, we are pained by the knowledge that our<br />\nfreedom came from the suffering of the Egyptian people. The tradition reminds us that<br />\nwhenever people are oppressed, the oppressors suffer as well.</p>\n\n<p>Blood | dam |<strong>דָּם</strong></p>\n\n<p>Frogs | tzfardeiya |<strong>צְפַרְדֵּֽעַ</strong></p>\n\n<p>Lice | kinim |<strong>כִּנִּים</strong></p>\n\n<p>Beasts | arov |<strong>עָרוֹב</strong></p>\n\n<p>Cattle disease | dever |<strong>דֶּֽבֶר</strong></p>\n\n<p>Boils | sh’chin |<strong>שְׁחִין</strong></p>\n\n<p>Hail | barad |<strong>בָּרָד</strong></p>\n\n<p>Locusts | arbeh |<strong>אַרְבֶּה</strong></p>\n\n<p>Darkness | choshech |<strong>חֹֽשֶׁךְ</strong></p>\n\n<p>Death of the Firstborn | makat b’chorot |<strong>מַכַּת בְּכוֹרוֹת</strong></p>\n\n<p><strong>Contemporary Plagues<br />\nPlease take this time to think of a modern plague with the people at<br />\nyour table. There are note cards on the table to write it down and each<br />\ntable’s will be read aloud.</strong><br />\nWe remember the suffering of the Egyptians during each of the ten plagues. At this<br />\ntime we acknowledge the modern issues that continue to plague our society and cause<br />\nsuffering. As we remember these plagues, we remember those who continue to suffer.</p>\n",
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"body": "<p>In Jewish practice, it is customary to perform a ritual washing of one’s hands before<br />\nconsuming a meal that includes bread or matzah. We wash away the dirt of prejudices<br />\nand negative stereotypes of \"other people\" which cause so much hurt and pain in<br />\nour world.xix</p>\n\n<p><strong>After we wash our hands, we recite the blessing:</strong></p>\n\n<p><strong>בָּ רוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם</strong></p>\n\n<p><strong><strong>Baruch </strong>atah Adonai Eloheinu Melech ha’Olam asher kid’shanu b’mitzvotav<br />\nv’tzivanu al n’tilat yadayim.</strong><br />\nBlessed are you, Sovereign of the Universe, who has sanctified us with your<br />\ncommandments and commanded us to wash our hands.</p>\n",
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"covertext": "On the one hand, the matzah reminds us of our slavery in Egypt. For this reason, matzah is called “lechem oni” “the brea...",
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"body": "<p>On the one hand, the matzah reminds us of our slavery in Egypt. For this reason, matzah is called “lechem oni” “the bread of our affliction.” At the same time, the matzah reminds us of our liberation, for it was only at the moment of escape from slavery that our ancestors baked matzah to bring with them on their journey.</p>\n\n<p>In symbolizing both oppression and liberation, the matzah reminds us to celebrate our<br />\nliberation, and to continue fighting the oppression that remains.<br />\n<strong>We each break off a piece of matzah and together recite:</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ</strong></p>\n\n<p><strong>Baruch atah Adonai Eloheinu Melech Ha’Olam hamotzi lechem min ha’aretz.</strong><br />\nBlessed are you, Sovereign of the Universe, who brings forth bread from the earth.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה</strong></p>\n\n<p><strong>Baruch atah Adonai Eloheinu Melech ha’Olam asher kid’shanu b’mitzvotav<br />\nv’tzivanu al achilat matzah.</strong><br />\nBlessed are you, Sovereign of the Universe, who has sanctified us with your<br />\ncommandments and commanded us to eat matzah.</p>\n\n\n",
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"body": "<p>We take a piece of the bitter herb from the Seder plate and<br />\nprepare to eat it.<br />\nThis is a reminder of the bitterness of slavery. As we eat the<br />\nmaror, let us remember the bitterness that many immigrants still<br />\nencounter.</p>\n\n<p><strong>We say together:</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַ ת מָרוֹר.</strong></p>\n\n<p><strong><strong>Baruch ata</strong>h Adonai Eloheinu Melech ha’Olam asher kid’shanu b’mitzvotavv’tzivanu al achilat maror.</strong><br />\nBlessed are you, Sovereign of the Universe, who has sanctified us with your<br />\ncommandments and commanded us to eat maror.</p>\n\n<p><strong>To Consider- Rabbenu Asher, Pesachim 2:19 (from the Talmud)</strong><br />\nRabbi Shmuel bar Nachmani said in the name of Rabbi Yochanan, “Why is Egypt<br />\ncompared to Maror?” Like Egypt at first it is soft, but in the end it is hard. Similarly, the<br />\nEgyptians first acted softly, but in the end were hard. In the beginning, they dealt gently<br />\nwith the Israelites, but in the end, they imposed hard labor on them.</p>\n",
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"body": "<p>The charoset reminds us of the mortar and of the pain of slavery. However, as we eat it<br />\nwe taste it’s sweetness. This sweetness gives us hope that the future will bring<br />\nredemption and justice to all people.<br />\n<strong>We make sandwiches out of maror and charoset, to remind us of the mortar our<br />\nancestors used to construct huge monuments for Pharaoh in Egypt.</strong><br />\nAs you we eat this sandwich, we consider the signs of hope for a more just future that<br />\ncan be seen in your community.</p>\n",
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"covertext": "בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן Baruch atah Adonai, Eloheinu Melech Ha-olam boreh p...",
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"body": "<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p><strong><strong>Baruch atah Adonai, Eloheinu M</strong>elech Ha-olam boreh p’ri ha-gafen.</strong><br />\nBlessed is the Source, who fills all creation and brings forth the fruit of the vine.</p>\n\n<p>The United States current immigration system is broken. We first started discussing this cup as an issue of immigant justice far before the current administration - even then we discussed individuals detained, and the state of their imprisonment.</p>\n\n<p><strong>To Consider-</strong><br />\nPolitical theorists and post-modern scholars of the immigration experience invite us to place ourselves “actively” in the role of the exile, to empathize with the marginalized, to think like the refugee. This is not a new idea. In fact, through this interactive, ritual retelling of our ancient enslavement and exile that Jews are commanded to experience each year, we reaffirm our commitment to remember<br />\nnot only our own past, but to place ourselves in the shoes of The Stranger and to fight for justice for all people who have been excluded, expatriated or expelled</p>\n\n<p><strong>Tying Immigration Justice to Prison Justice to Food Justice</strong></p>\n\n<p>Roughly half of U.S. farm workers are undocumented immigrants.<br />\n <em>Source: <a>\"Cultivating Fear: The Vulnerability of Immigrant Farmworkers in the US to Sexual Violence and Sexual Harassment,\"</a> by Human Rights Watch. </em> </p>\n\n<p>The Justice Department has prosecuted seven cases of slavery since 1997, liberating over 1,000 farm workers from forced labor, <em>according to <a>Holly Burkhalter of the International Justice Mission</a>.</em> </p>\n\n<p>Though three in 10 farm worker families earn wages below the federal poverty line, over the previous two years only 15 percent reported using Medicaid, 11 percent used the federal Women, Infants and Children (WIC) program, and just 8 percent used food stamps.<br />\n <em>Source: <a>\"At the Company's Mercy: Protecting Contingent Workers From Unsafe Working Conditions,\"</a> by the Center for Progressive </em> </p>",
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"covertext": "בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן Baruch atah Adonai, Eloheinu Melech Ha-olam boreh p...",
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"body": "<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p><strong>Baruch atah Adonai, Eloheinu Melech Ha-olam boreh p’ri ha-gafen.</strong><br />\nBlessed is the Source, who fills all creation and brings forth the fruit of the vine.</p>\n\n<p>With the ongoing national economic struggles, many have become more aware of existing economic inequalities. Maryland just passed laws to move to a minimum wage of $15 but it will be implemented over a series of years (by 2025).</p>\n\n<p><strong>Elijah’s Cup</strong><br />\nAt this point in the Seder, we open the doors to welcome Elijah the Prophet. This special cup of wine is for Eliyahu Hanavi, Elijah the Prophet, a friend of the poor and the oppressed. According to tradition, Elijah appears as a poor man to see if he will be accepted and well-treated. This cup reminds us to make a commitment to open our homes and our time to those who are in need.</p>\n\n<p><strong>Miriam’s Cup</strong></p>\n\n<p>We find a second cup filled with water, in honor of Miriam, Moses’ sister. According to midrash (rabbinic legend), as long as Miriam was alive, a well of water followed the Israelites through the wilderness. In the biblical story of the exodus, after the people have safely crossed the Sea of Reeds, Miriam leads the women in songs of praise.</p>\n\n<p>According to the midrash, Sh’mot Rabbah 1:12,<br />\nit was “by the merit of the women” that the Jews<br />\nwere redeemed from slavery in Egypt. Pharaoh<br />\ndecreed that the Israelite men should sleep in<br />\nthe fields and not at home. With this law,<br />\nPharaoh hoped both to increase the slaves’<br />\nproductivity (by eliminating commuting time) and<br />\nto stop the Jews from procreating.</p>\n\n<p>However, the midrash says that the women used<br />\nto go out to the fields at night, seduce their<br />\nhusbands, and become pregnant. The women<br />\nwould then give birth secretly and hide the<br />\nbabies from the Egyptians. In the Bible, women such as the midwives Shifra and Puah, and Moses’ mother and sister, Yocheved and<br />\nMiriam, play crucial roles in defying Pharaoh’s orders to kill all newborn Jewish boys.<br />\nWith Miriam’s Cup, we celebrate women’s past and present leadership in social justice<br />\nmovements and rededicate ourselves to working toward the liberation of all women.</p>\n\n<p><strong>Eliyahu haNavi / Miriam haNeviyah<br />\nAll sing</strong>ng<br />\nElijah the prophet, come soon to us, heralding the messianic era.<br />\nMiriam the prophet, strength and song in her hand<br />\nDance with us to increase worldly song<br />\nDance with us to fix the world<br />\nShe will soon bring us to the waters of redemption</p>",
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"body": "<p>In the early 1980s, the Hillel Foundation invited me to speak on a panel at Oberlin<br />\nCollege. While on campus, I came across a Haggada that had been written by some<br />\nOberlin students to express feminist concerns. One ritual they devised was placing a<br />\ncrust of bread on the Seder plate, as a sign of solidarity with Jewish lesbians (\"there's as<br />\nmuch room for a lesbian in Judaism as there is for a crust of bread on the Seder plate\").<br />\nAt the next Passover, I placed an orange on our family's Seder plate. During the first part<br />\nof the Seder, I asked everyone to take a segment of the orange, make the blessing over<br />\nfruit, and eat it as a gesture of solidarity with Jewish lesbians and gay men, and others<br />\nwho are marginalized within the Jewish community (I mentioned widows in particular).<br />\nBread on the Seder plate brings an end to Pesach - it renders everything chometz. And<br />\nits symbolism suggests that being lesbian is being transgressive, violating Judaism. I felt<br />\nthat an orange was suggestive of something else: the fruitfulness for all Jews when<br />\nlesbians and gay men are contributing and active members of Jewish life. In addition,<br />\neach orange segment had a few seeds that had to be spit out - a gesture of spitting out,<br />\nrepudiating the homophobia that poisons too many Jews.<br />\n<strong>Susannah Heschel, April, 2001<br />\nEli Black Professor of Jewish Studies Dartmouth College</strong></p>\n\n\n\n<p><strong>All sing:<br />\nBaruch ha-Shem shel Yahoway ( Repeat three times)<br />\nBaruch ha-Shem, baruch ha-shem shel Yahowah<br />\nBlessed be the name of our God ( Repeat three times)<br />\nBlessed be the name, blessed be the name of our God.<br />\nWho noten lechem oo-mayim gam ( Repeat three times)<br />\nWho noten lechem, who noten lechem oo-mayim gam.<br />\nHe gives us bread and water too ( Repeat three times)<br />\nHe gives us bread, He gives us bread and our water too.<br />\nBaruch ha-Shem shel Yahoway ( Repeat three times)<br />\nBaruch ha-Shem, baruch ha-shem shel Yahowah</strong></p>\n",
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"body": "<p>RESOURCES & FOOTNOTES:<br />\ni Adapted from the Camp Kinderland 2003 Hagaddah.<br />\nii “Letter from Birmingham Jail,” Dr. Martin Luther King, Jr., April 16, 1963.<br />\niii From Velveteen Rabbi’s “Hagaddah for Pesach,” Rabbi Rachel Barenblat, 2001.<br />\niv Exodus 6:6-7<br />\nv Mari Gallagher Research and Consulting Group, 2006.<br />\nvi Mari Gallagher Research and Consulting Group, 2011.<br />\nvii Farm to Food Desert- Chicago Reader, Topher Gray, August 19, 2010.<br />\nviii U.S. House Committee on Agriculture, 2012.<br />\nix The Velveteen Rabbi’s Haggadah for Passover<br />\nx Council for Unity Passover Lesson Plan, the Jewish Board of Family and Children’s Services, New<br />\nYork.<br />\nxi Adapted from The Shalom Center Haggadah, Pesach 2004<br />\nxii DePaul University 2010.<br />\nxiii Council for Unity Passover Lesson Plan, the Jewish Board of Family and Children’s Services, New<br />\nYork.<br />\nxiv Immigrant Rights Freedom Seder Haggadah, Jewish Community Action, 2010.</p>\n\n<p>Ibid.<br />\nxvi Ibid.<br />\nxvii Ibid.<br />\nxviii “The Four Types of Young People,” Unity Seder Haggadah, the Jewish Board of Family and<br />\nChildren's Services, New York, 1997.<br />\nxix “Hand Washing,” Unity Seder Haggadah, The Jewish Boar of Family and Children’s Services, New<br />\nYork, 1997<br />\nxx Rabbi Moshe Ben Nachman, Shemot 13:16.</p>\n",
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