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"body": "<p>Dipping the bitter herb in sweet charoset | maror |מָרוֹר</p>\n\n<p>In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?</p>\n\n<p>Why do we eat maror? Maror represents the bitterness of bondage. Why do we eat haroset? It symbolizes the mortar for the bricks our ancestors laid in Egypt. Though it represents slave labor, charoset is sweet, reminding us that sometimes constriction or enslavement can be masked in familiar sweetness.</p>\n\n<p>Eating the two together, we remind ourselves to be mindful of life with all its sweetness and bitterness, and to seek balance between the two.</p>\n\n<p>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.</p>\n",
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"body": "<p>As we tell the story, we think about it from all angles. Our tradition speaks of four different types of children who might react differently to the Passover seder. It is our job to make our story accessible to all the members of our community, so we think about how we might best reach each type of child:</p>\n\n<p><strong>The Wise One </strong>says: \"What is the meaning of the rules, laws and practices which God has commanded us to observe?\" You shall tell him the story of Exodus and shall teach him Torah, midrash, and commentary, down to the last detail.</p>\n\n<p><strong>The Wicked One</strong> says: \"What is the meaning of this service to you?\" You shall tell her \"I do this because of the wonderful things which God did for me when God brought me out of Egypt.\" You shall say \"for me,\" not \"for us,\" because in asking what the service means \"to you\" she has made it clear that she does not consider herself a part of the community for whom the ritual has meaning.</p>\n\n<p><strong>The Simple One</strong> asks: \"What is this?\" You shall tell him of the deliverance from the house of bondage.</p>\n\n<p><strong>The One Who Does Not Know How to Question, </strong>for her your must open the way.</p>\n",
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"covertext": "“Our impulse is to run from this moment, to pretend that our merciful God has not transformed Himself into a God who snu...",
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"body": "<p>“Our impulse is to run from this moment, to pretend that our merciful God has not transformed Himself into a God who snuffs out the lives of children. But this story exists for a reason, and perhaps not the one often assumed. The plagues suffered by the Egyptians are meant not merely to serve as expedient metaphors. This is a political story, yes, but one with a harsh and morally problematical lesson about the price of freedom.</p>\n\n<p>“There is no such thing as an immaculate liberation. It is naïve to think that the defeat of evil comes without cost. Today, we retreat in disgust at the thought of collective punishment: Justice punishes the guilty and spares the innocent. And yet how else could we describe the plagues?</p>\n\n<p>“And don’t we sometimes behave today as the God of Exodus behaved? Don’t we impose sanctions on dictatorships and by doing so cause hardship for the guiltless? Haven’t we made heroes of men who have deliberately taken the lives of thousands of innocents? Three of the most revered presidents in American history—Abraham Lincoln, Franklin Delano Roosevelt, and Harry Truman—inflicted merciless punishment on civilians. The causes they stood for were just, but did the innocent sufferers deserve their fate? Why did God harden Pharaoh’s heart against the Jews, even after it seemed Pharaoh was ready to let them go? Did God want to make a point—‘Don’t even think of challenging me’? Why did America shower death on Nagasaki, when it seemed that the Japanese were readying themselves to surrender? Was the firebombing of German cities so necessary as to neutralize all moral qualms? The Exodus story ends in freedom for Jews; the Civil War ended with freedom for African-Americans; World War II ended with fascism utterly vanquished, and the death camps liberated. Can we say that the ends didn’t justify the means?”</p>\n",
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"covertext": "These plagues are in the past, but today's world holds plagues as well. Let us spill drops of wine as we recite these te...",
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"body": "<p>These plagues are in the past, but today's world holds plagues as well. Let us spill drops of wine as we recite these ten new plagues:</p>\n\n<ol>\n\t<li>Apathy in the face of evil</li>\n\t<li>Brutal torture of the helpless</li>\n\t<li>Cruel mockery of the old and weak</li>\n\t<li>Despair of human goodness</li>\n\t<li>Envy of the joy of others</li>\n\t<li>Falsehood and the deception corroding our faith</li>\n\t<li>Greedy theft of earth's resources</li>\n\t<li>Hatred of learning and culture</li>\n\t<li>Instigation of war and aggression</li>\n\t<li>Justice delayed, justice denied, justice mocked</li>\n</ol>\n\n<p>Shekhinah, soften our hearts and the hearts of our enemies. Help us to dream new paths to freedom, so that the next sea-opening is not also a drowning; so that our singing is never again their wailing. So that our freedom leaves no one orphaned, childless, gasping for air.</p>\n",
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"covertext": "What does this mean, \"It would have been enough\"? Surely no one of these would indeed have been enough for us. Dayenu...",
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"body": "<p>What does this mean, \"It would have been enough\"? Surely no one of these would indeed have been enough for us. <em>Dayenu</em> means to celebrate each step toward freedom <em>as if</em> 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",
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"handle": "elijah-17",
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"body": "<p>\"I have come to look forward to the opening of the door for an Elijah who is always a no-show, and I have come to believe that precisely by not appearing, that great prophet is showing us something we need to know. What does it mean that there is never anyone at the door?\"</p>\n",
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"covertext": "We read together... And then all that has divided us will merge And then compassion will be wedded to power And then sof...",
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"body": "<p>We read together...</p>\n\n<p>And then all that has divided us will merge</p>\n\n<p>And then compassion will be wedded to power</p>\n\n<p>And then softness will come to a world that is harsh and unkind</p>\n\n<p>And then both men and women will be gentle</p>\n\n<p>And then both women and men will be strong</p>\n\n<p>And then all will live in harmony with each other and the earth</p>\n\n<p>And then everywhere will be called Eden once again.</p>\n",
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"handle": "note-non-jews",
"title": "A Note for Non-Jews",
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"covertext": "A Note to Non-Jews: You are very welcome at our Seder! Jesus was a Jew, and the Last Supper was a Seder. Our supplement...",
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"body": "<p><strong>A Note to Non-Jews:</strong> You are very welcome at our Seder! Jesus was a Jew, and the Last Supper was a Seder. Our supplement affirms the liberatory message that is part of Judaism, Christianity, and Islam, and is found in many other religious and spiritual traditions as well. You may find some of this ritual helpful if you create your own rite to celebrate the key insight of Easter or of any of the spring holidays of the world: that rebirth, renewal, and transformation are possible, and that we are not stuck in the dark, cold, and deadly energies of winter. Judaism builds on that universal experience of nature and adds another dimension: it suggests that the class structure (slavery, feudalism, capitalism, or neoliberal imperialism) can be overcome, and that we human beings, created in the image of the Transformative Power of the Universe (God), can create a world based on love, generosity, justice, and peace.</p>\n\n<p>We understand God in part as the Transformative Power of the Universe – the force that makes possible the transformation from <em>that which is</em> to <em>that which ought to be</em>, the force that makes it possible to transcend the tendency of human beings to pass on to others the hurt and pain that has been done to us, the force that permeates every ounce of Being and unites all in one transcendent and imminent reality. In short, we understand God in part as the ultimate Unity of All with All, of whom we are always a part, even if we are not always conscious of the part of God we are, or the part of God that everyone and everything is. And you are welcome at our Seder even if you think all of this makes no sense and there is no God.</p>\n\n<p>Here is why we talk about God in our Seder: It is precisely when we become the fullest conscious embodiments of who we actually are (namely, a cell in the totality of All Being and a manifestation of this God) that we feel empowered to become part of the liberation story of the universe, of which the Passover celebration is at once a commemoration and a renewal. So we encourage you to always ask at every moment of the Seder, “What part of our society’s much-needed transformation can I participate in?” – both in terms of personal and psychological transformation and in terms of social, political, and spiritual transformation. In short, we are inviting you to make your Seder or Easter celebration not only a wonderful opportunity to be with friends, family, and/or community, but also a moment to make new personal commitments to be part of the transformation we celebrate and which our society and the planet earth so badly need.</p>\n\n<p>Our Hasidic masters pointed out that the Hebrew word for Egypt ( <em>mitzrayim</em> ) can also be understood as the narrow place of consciousness. To be a slave is to see only the small picture placed in front of you by the powerful. Understood in that way, the liberation struggle is a process that must continue from generation to generation.</p>\n\n<p>When faced with the enormity of the environmental crisis that advanced industrial societies have played a major role in creating, the temptation is to take a little piece of the crisis and see what we can do to fix it. Recycle here, stop fracking there, or oppose a new oil pipeline. Yet for every struggle won, the dynamics of capitalist economies – which must continually find new raw materials and create new markets – guarantee that larger forms of destruction will continue. This ongoing destruction will eventually wear many of us down and lead to a despairing passivity.</p>\n\n<p>That’s why <em>Tikkun</em> and the Network of Spiritual Progressives have advanced theEnvironmental and Social Responsibility Amendment to theU.S.Constitution (ESRA), which would require the largest corporations to prove a satisfactory history of environmental responsibility in order to do business in the United States.</p>\n\n<p>As we campaign for that, we need, in addition to the thousands of local projects to save the planet, a campaign for a New Bottom Line so that all our social, economic, and political systems and institutions are judged “efficient, rational, or productive” not to the extent that they maximize money and power (the Old Bottom Line) but to the extent that they maximize love, generosity, environmental sanity, and sustainability, and enhance our capacity to transcend a narrow utilitarian or instrumental attitude toward each other by treating one another as embodiments of the sacred and Nature by responding to it with awe, wonder, and radical amazement, cherishing it rather than just exploiting it.</p>\n\n<p>Unrealistic? Yes. Just like every other liberation struggle and attempt to move beyond the narrow consciousness of what is possible that has been drummed into our heads by the Pharaohs of every age. Passover must become the time to replenish our energies to become the agents of an expanded consciousness that can envision and create a world that lives in harmony with planet Earth – God’s gift to us.</p>\n",
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Bread of Affliction
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