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"body": "<p>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 reminders of the world we are creating together. (Love and Justice Haggadah)</p>\n\n<p style=\"text-align:right;\"><strong>×ָ֟ר×Öź×Ö° ×Öˇ×ŞÖ¸Öź× ×Ö°×Ö¸, ×Öą×Öš×Öľ×× ×Öź ×Öś×Öś×Ö° ×ָע×Öš×Ö¸×, ×Öź×Öš×¨Öľ× ×¤Ö°Öź×¨Ö´× ×Öˇ×ָ֟פ֜×</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pâree hagafen.</p>\n\n<p>We thank a higher power, shaper and maker, who creates the fruit of the vine.</p>\n\n<p> <em>Drink the second glass of wine!</em> </p>",
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"covertext": "On Freedom    And an orator said, \"Speak to us of Freedom.\"    And he answered:    At the city gate and by your...",
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"body": "<p>On Freedom</p>\n\n<p>   And an orator said, \"Speak to us of Freedom.\"<br />\n   And he answered:<br />\n   At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,<br />\n   Even as slaves humble themselves before a tyrant and praise him though he slays them.<br />\n   Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.<br />\n   And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.<br />\n   You shall be free indeed when your days are not without a care nor your nights without a want and a grief,<br />\n   But rather when these things girdle your life and yet you rise above them naked and unbound.<br />\n   And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?<br />\n   In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.<br />\n   And what is it but fragments of your own self you would discard that you may become free?<br />\n   If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.<br />\n   You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.<br />\n   And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.<br />\n   For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?<br />\n   And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.<br />\n   And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.<br />\n   Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.<br />\n   These things move within you as lights and shadows in pairs that cling.<br />\n   And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.<br />\n   And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.</p>\n",
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"covertext": "Miriamâs Cup Reader 1: The story has always been told of a miraculous well of living water which has accompanied the Jew...",
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"body": "<p>Miriamâs Cup</p>\n\n<p>Reader 1: The story has always been told of a miraculous well of living water which has accompanied the Jewish people since the world was spoken into being. The well comes and goes, as it is needed, and as we remember, forget, and remember again how to call it to us. In the time of the exodus from Mitzrayim, the well came to Miriam, in honor of her courage and action, and stayed with the Jews as they wandered the desert. Upon Miriamâs death, the well again disappeared.</p>\n\n<p>Reader 2: With this ritual of Miriamâs cup, we honor all Jewish women, transgender, genderqueer, intersex people whose histories have been erased. We commit ourselves to transforming all of our cultures into loving welcoming spaces for people of all genders and sexes. Smash the binary gender system! A million genders for a million people! </p>\n\n<p>Reader 3: Tonight we remember Miriam and ask: Who on own journey has been a way-station for us? Who has encouraged our thirst for knowledge? Who sings with joy at our accomplishments?</p>\n\n<p>Reader 4: Let us each go around and name an act of courage or resistance you have seen from another, and pour water into the communal cup until it overflows. (\"Love and Justice in Times of War\" Haggadah)</p>\n",
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"covertext": "In some Ashkenazi traditions, the Afikomen is hidden during the meal, for the âchildrenâ to find later. This ceremony re...",
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"body": "<p>In some Ashkenazi traditions, the Afikomen is hidden during the meal, for the âchildrenâ to find later. This ceremony reminds us that what is broken can be repaired and that what is lost can be regained, as long as we remember it and search for it</p>\n",
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"handle": "koreich-â-hillel-sandwich",
"title": "Koreich â Hillel Sandwich",
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"covertext": "We now take some maror and charoset and put them between two pieces of matzah and give the sandwich to the person on our...",
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"body": "<p>We now take some maror and charoset and put them between two pieces of matzah and give the sandwich to the person on our left. In doing this, we recall our sage Hillel (head of the Sanhedrin, the supreme council of Yisrael, 1st century B.C.E.) who, in remembrance of the loss of the Temple, created the Korech sandwich. He said that by eating the Korech, we would taste the bitterness of slavery mixed with the sweetness of freedom. This practice suggests that part of the challenge of living is to taste freedom even in the midst of oppression, and to be ever conscious of the oppression of others even when we feel that we are free.</p>\n\n<p><strong>Together we say:Â </strong></p>\n\n<p>If I am not for myself, who will be for me?</p>\n\n<p>But if I am for myself only, what am I?</p>\n\n<p>And if not now, when? Â Â Â Â (Hillel)</p>\n\n<p>And if not with others, how? Â Â Â (Adrienne Rich)</p>\n",
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"handle": "cup-our-teachers",
"title": "A Cup to our Teachers",
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"covertext": "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...",
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"body": "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 reminders of the world we are creating together. (Love and Justice Haggadah)\n\n<p><strong>×ָ֟ר×Öź×Ö° ×Öˇ×ŞÖ¸Öź× ×Ö°×Ö¸, ×Öą×Öš×Öľ×× ×Öź ×Öś×Öś×Ö° ×ָע×Öš×Ö¸×, ×Öź×Öš×¨Öľ× ×¤Ö°Öź×¨Ö´× ×Öˇ×ָ֟פ֜×</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pâree hagafen.</p>\n\n<p>We thank a higher power, shaper and maker, who creates the fruit of the vine.</p>\n\n<p> <em>Drink the second glass of wine! </em> </p>\n",
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"covertext": "âSo who has found the afikomen?â we ask. The finders hold the napkin-covered matzah tightly in their hands and are deter...",
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"body": "<p>âSo who has found the afikomen?â we ask. The finders hold the napkin-covered matzah tightly in their hands and are determined to bargain. It is a part of our lesson planâthis small rebellion. Each year we teach a new generation to resist bondage, to envision someplace better, to savor freedom, and to take responsibility for the journeys of their lives. And each year with the afikomen ritual, they hold power in their hands, just long enough to say, âyesâ or ânoâ with all eyes on them. With people waiting. âWe canât finish the seder without it.â Just long enough to learn to ask for what they want.</p>\n\n<p>For two thousand years, the Jewish people have been separated from our families and from our nations, though our ancient culture survives and grows. For hundreds of years the book of Genesis has been interpreted as justifying human domination and destruction of the earth, though it tells of the beauty of creation. For decades, Jews and Muslims have been reinforcing the wall between them, though its foundation was laid by colonists and its height is built up to serve foreign military interests. Let us stop fighting each other for someone elseâs profit. Let us remember our kinship and learn how each other has grown in the years since we stopped listening. May we humble ourselves before history and before one another, and make the world whole again. (from \"Love and Justice in Times of War\" Haggadah)</p>\n",
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"covertext": "×Ö´× ×Öˇ×֟־׌֡ר קָרָ××ŞÖ´× ×ÖźÖ¸×Öź, ×˘Ö¸× ÖźÖ¸× Ö´× ×Öˇ×֜רְ×Öˇ× ×Ö¸×Öź. ×˘Ö¸× ÖźÖ¸× Ö´× Min hameitzar karati yah Amani vamerchav yah Anani (3x) F...",
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"body": "<p>×Ö´× ×Öˇ×֟־׌֡ר קָרָ××ŞÖ´× ×ÖźÖ¸×Öź, ×˘Ö¸× ÖźÖ¸× Ö´× ×Öˇ×֜רְ×Öˇ× ×Ö¸×Öź. ×˘Ö¸× ÖźÖ¸× Ö´×</p>\n\n<p>Min hameitzar karati yah Amani vamerchav yah Anani (3x)</p>\n\n<p>From a narrow place, I cried out to Hashem. Hashem answered me with wide expanse.</p>\n\n<p>\"It is good to give thanks, Not because G-d needs our praise, But because we do. To awaken to wonder, to holiness, to G-d. It is good to give thanks for through thanksgiving comes awakening.\"</p>\n\n<p>-Rami Shapiro</p>\n",
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"body": "<p><strong>Social Justice Blessing</strong></p>\n\n<p>×ר×× ××Ş× ×× ××××× × ××× ×ע××× ×׊ר ק××Š× × ××׌×ת×× ×׌×× × ×ר××ף ׌×ק</p>\n\n<p>Baruch atah Adonai, eloheinu Melekh ha-olam, asher kidâshanu bâmitzvotav vâtsivanu lirdof tzedek</p>\n\n<p>Brucha Yah Shechinah, eloheinu Malkat ha-olam, asher kidâshatnu bâmitzvotayha vitzivatnu lirdof tzedek</p>\n\n<p> <em>Blessed is the Source, who shows us paths to holiness, and commands us to pursue justice. (Love and Justice In Times of War Haggadah)</em> </p>\n\n<p><strong>Shehechiyanu</strong></p>\n\n<p>×ָ֟ר×Öź×Ö° ×Öˇ×ŞÖźÖ¸× ×Ö°×Ö¸ ×Öą×Öš×ÖľÖ˝×× ×Öź ×ÖśÖ˝×Öś×Ö° ×ָע×Öš×Ö¸× ×Š×Öś×Öś×Öą×Ö¸× ×Öź ×ְקִ×ÖźÖ°×Ö¸× ×Öź ×Ö°×Ö´×ÖźÖ´××˘Ö¸× ×Öź ××ÖźÖ°×Öˇ× ×Öˇ×ÖźÖś×.</p>\n\n<p>Baruch atah Adonai, Eloheinu Melech haolam,<br />\nshehechehyanu, v'kiy'manu, v'higianu laz'man hazeh.</p>\n\n<p> <em>Blessed is the Source, who shows us paths to holiness, Who has given us the gifts of life and strength and enabled us to reach this moment of joy.</em> </p>\n",
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"covertext": "The Hebrew word âKiddushâ means sanctification. But it is not the wine we sanctify. Instead, the wine is a symbol of the...",
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"body": "<p>The Hebrew word âKiddushâ means sanctification. But it is not the wine we sanctify. Instead, the wine is a symbol of the sanctity, the preciousness, and the sweetness of this moment. Held together by sacred bonds of family, friendship, peoplehood, we share this table tonight with one another and with all the generations who have come before us. Let us rise, and sanctify this singular moment.</p>\n\n<p><strong>HOW? </strong> <em>We will drink four cups of wine at the Seder in celebration of our freedom. (Grape juice is fine too.) We stand, recite the blessing, and enjoy the first cup. L'chaim!</em> </p>\n\n<p>The blessing praises God for creating the \"fruit of the vine.\" We recite the blessing, not over the whole grape, but over wine â squeezed and fermented through human skill. So, too, the motzee blessing is recited not over sheaves of wheat but over bread, leavened or unleavened, ground and kneaded and prepared by human hands. The blessing is over the product cultivated through human and divine cooperation: We bless the gifts of sun, seed and soil transformed by wisdom and purpose to sustain the body and rejoice the soul. (VBS)</p>\n\n<p>×ר×× ××Ş× ×× ××××× × ××× ×ע×××, ×××¨× ×¤×¨× ××פ×! ×ר×× ××Ş× ×× ××××× × ××× ×ע×××, ×׊ר ××ר ×× × ××× ×˘× ×ר×××× × ××× ×׊××, ×ק××Š× × ××׌×ת××. ××Ş×Ş× ×× × ×× ××××× × ××××× ××ע××× ×׊×××, ×××× ×××× ×× ×׊׊××, ×ת ××× ×× ××׌×ת ×××, ××× ×ר××Ş× × ××§×¨× ×§×׊, ××ר ××׌××ת ×׌ר××. ×× ×× × ××רת ××××Ş× × ×§×׊ת ××× ×ע×××, ×××ע×× ק××Š× ×׊××× ××׊׊×× ×× ×××Ş× ×. ×ר×× ××Ş× ××, ×ק×׊ ×׊ר×× ××××× ××</p>\n\n\n\n<p> <em>Baruch ata Adonai, Elohaynoo melech ha-olam, boray pree ha-gafen. Baruch atah Adonai, Elohynoo melech ha- olam, asher bachar banoo meekol am, vâromemanoo meekol lashon, vâkeedshanoo bâmeetzvotav. Vaâteetayn lanoo Adonai Elohaynoo bâbahava, moâadeem lsimcha, chageem oo-zâmaneem lâsason. Et yom chag ha-matzot ha-zeh,</em> </p>\n\n<p> <em>zâman chayrootaynoo, meekra kodesh, zecher leetzeeyat Meetzrayeem. Kee vanoo vacharta, vâotanoo keed- ashta meekol ha- ameem. Ooâmoâadday kodshehâcha bâseemcha oo-vâsason heenâchaltanoo. Barcuch ata Adonai mâkadesh Yisrael vâha-zâmaneem.</em> </p>\n\n<p> <em>Praised are You, Lord our God, Whose presence fills the universe. Who creates the fruit of the vine. Praised are You, Lord our God, Whose presence fills the universe, Who has called us for service</em> </p>\n\n<p> <em>from among the peoples of the world, sanctifying our lives with Your commandments. In love, You have given us festivals for rejoicing and seasons of celebration, this Festival of Matzot, the time of our freedom, a commemoration of the Exodus from Egypt.<br />\nPraised are You, Lord, Who gave us this joyful heritage and Who sanctifies Israel and the festivals.</em> </p>\n",
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"covertext": "This symbolic washing of the hands recalls the story of Miriam's Well. Legend tells us that this well followed Miriam, s...",
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"body": "<p>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 alive.</p>\n\n<p>In Hebrew, urchatz means âwashingâ or âcleansing.â In Aramaic, sister language to Hebrew, urchatz means âtrusting.â As we wash each othersâ hands, let us rejoice in this act of trust, while remembering the lack of trust between those in Flint, California and Cochabamba and those who supply and control their access to mayim chayim - living waters.</p>\n\n<p>Pass the bowl & pitcher around the table, pouring a few drops of water onto your neighborâs hands. Alternately, symbolize the uplifting of cleansed hands by raising hands into the air. </p>\n\n<p style=\"text-align:center;\">Optional chant for handwashing: </p>\n\n<p style=\"text-align:center;\">פ֜×Öś× ×Öą×Öš×Ö´×× ×Ö¸×Öľ× ×Öˇ×Ö´× / ×Öˇ×Ö´× ×Öˇ×Ö´Öź×× </p>\n\n<p style=\"text-align:center;\">Peleg elohim, malei mayyim /Mayyim chayyim</p>\n\n<p style=\"text-align:center;\">Fountain of God, full of water /waters of life!</p>\n\n<p>âRabbi Shefa Gold</p>",
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"body": "<p><strong>Turn to another partner:</strong></p>\n\n<p>What makes someone wicked (or rebellious)?</p>\n\n<p>Where do you see the four children reflected in yourself? Your family? Your Community? The World?</p>\n",
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"covertext": "Dayenu means âit would have sufficedâ or âwe would have been satisfied.â Perhaps âgratefulâ would be a better translatio...",
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"body": "<p>Dayenu means âit would have sufficedâ or âwe would have been satisfied.â Perhaps âgratefulâ would be a better translation. Dayenu is the song of our gratitude. A Jewish philosopher was once asked, âwhat is the opposite of hopelessness?â And he said, âDayenu,â the ability to be thankful for what we have received, for what we are. The first prayer that a Jew is expected to recite upon waking expresses hir gratitude for being alive. This holds for all generations, and surely ours. For each of us, every day should be an act of grace, every hour a miraculous offering.</p>\n\n<p>In many Sephardi and Mizrahi communities, the singing of Dayenu is accompanied by beating each other with leeks or scallions. Using bunches of scallions or leeks, Seder participants beat each other (lightly) on the back and shoulders to symbolize the taskmasters whip.</p>\n\n<p>×Ö´×Öź×Öź ××֚׌ִ××Ö¸× ×Öź ×Ö´×ִ֟׌ְרָ×Ö´×</p>\n\n<p>×ÖˇÖź×ÖľÖź× ×Öź</p>\n\n<p>×Ö´×Öź×Öź × Ö¸×ŞÖˇ× ×Ö¸× ×Öź ×֜ת ×֡׊֡֟××ָ֟ת</p>\n\n<p>×ÖˇÖź×ÖľÖź× ×Öź</p>\n\n<p>×Ö´×Öź×Öź × Ö¸×ŞÖˇ× ×Ö¸× ×Öź ×֜ת ×֡ת֟×֚רָ×</p>\n\n<p>×ÖˇÖź×ÖľÖź× ×Öź</p>\n\n<p>Ilu hotzi hotzianu hotzianu miâmitzrayim Hotzianu miâmitzrayim dayenu</p>\n\n<p>(If you had only brought us out of Mitzrayim â Dayenu!)</p>\n\n<p>Dai-dai-yenu, Dai-dai-yenu, Dai-dai-yenu Dai-yenu, Dai-yenu!</p>\n\n<p>Ilu natan natan lanu natan lanu et ha'shabbat Natan lanu et ha'shabbat dayenu</p>\n\n<p>(If you had only given us Shabbat â Dayenu!)</p>\n\n<p>Dai-dai-yenu, Dai-dai-yenu, Dai-dai-yenu Dai-yenu, Dai-yenu! Ilu natan natan lanu natan lanu et ha'torah Natan lanu et ha'torah dayenu</p>\n\n<p>(If you had only given us the Torah â Dayenu!)</p>\n\n<p>Dai-dai-yenu, Dai-dai-yenu, Dai-dai-yenu Dai-yenu, Dai-yenu</p>\n",
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"covertext": "\"A Not-So-Serious Passover Play for the Classroom or the Dining Room\" by S. Mitchell CHARACTERS: Slave Narrator, G_d (as...",
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"body": "\"A Not-So-Serious Passover Play for the Classroom or the Dining Room\" by S. Mitchell\n\n<p>CHARACTERS: Slave Narrator, G_d (as a voice offstage), Moses, Aaron, Burning Bush, Pharoah</p>\n\n<p>SLAVE NARRATOR: In Egypt we Hebrews had a difficult life. All day we worked under the whips of the taskmasters, making bricks and stacking them into giant pyramids, using nothing but our bare hands and a mixture of apples, raisins and nuts to bind the bricks together. We ate nothing but horseradish and drank only salt water. The only joy we had came from squeezing our fresh loaves of bread, which were soft and thick and light and fluffy as clouds. We had nothing to hope for. But little did we know that one of us, an escaped Hebrew who lived as a stranger in a foreign land of Midian, would soon return to us as our savior.</p>\n\n<p>MOSES: Here sheep! Here sheep, sheep! Hey, come back! Don't make me chase you-- <em>(Suddenly surprised at the sight of a burning bush.)</em> Oh, my gosh!</p>\n\n<p>MOSES: That little bush is on fire! <em>(He dowses it.)</em> </p>\n\n<p>MOSES: But why aren't you burned, little bush?</p>\n\n<p>G_D: Moses!</p>\n\n<p>MOSES: Here I am.</p>\n\n<p>G_D: Remove the sandals from your feet, for the place you stand on is holy ground.</p>\n\n<p> <em>Moses removes his shoes.</em> </p>\n\n<p>G_D: Moses! Whew! Stinky!</p>\n\n<p>MOSES: Here I am!</p>\n\n<p>G_D: Put your shoes back on, please.</p>\n\n<p>MOSES: Who are you?</p>\n\n<p>G_D: I am the G_d of Abraham, Isaac and Jacob. And Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher--</p>\n\n<p>MOSES: What do you want from me?</p>\n\n<p>G_D: I have heard the cry of the Hebrew slaves and I've come to rescue them, to lead them out of that land into a good land flowing with milk and honey, the country of the Canaanites, Hittites, Amorites, Perizzites, Websites, Hippies, Trekkies, Yuppies, Muppets, Skittles, Ewoks--</p>\n\n<p>MOSES: Get to the point...</p>\n\n<p>G_D: Actually, <u>you</u> are going to do it.</p>\n\n<p>MOSES: Do what?</p>\n\n<p>G_D: You, Moses, will lead the Hebrews out of that land into a good land flowing with milk and honey, the country of the Canaanites, Hittites, Amorites--</p>\n\n<p>MOSES: Who am I that I should lead the Israelites to freedom? What will they say when I tell them, \"The G_d of your fathers has sent me to lead you\"? If they ask, \"What is His name?\", what do I tell them?</p>\n\n<p>G_D: Tell them, \"I am who I am.\"</p>\n\n<p>G_D: They'll believe you, Moses. Then go to the Pharoah and ask him to let you go on a three day's journey into the desert to offer sacrifices. If he says yes, which he won't, you'll go and you won't come back.</p>\n\n<p>MOSES: Good plan. Do you think Pharoah will buy it?</p>\n\n<p>G_D: No.</p>\n\n<p>MOSES: What's Plan B?</p>\n\n<p>G_D: Pharoah won't let your people go unless he is forced. So I will stretch out my hand and smite Egypt by doing all sorts of wondrous deeds there. Lots of people and animals will die.</p>\n\n<p>MOSES: Couldn't you just make Pharoah say yes the first time?</p>\n\n<p>G_D: I cannot. But perhaps Moses can convince him.</p>\n\n<p>MOSES: How will I convince him? What if he doesn't believe me? I need some proof of your wondrous power.</p>\n\n<p>G_D: Do you know any card tricks?</p>\n\n<p>MOSES: No.</p>\n\n<p>G_D: The nickel in the ear trick?</p>\n\n<p>MOSES: No.</p>\n\n<p>G_D: The rabbit from a hat?</p>\n\n<p>MOSES: No.</p>\n\n<p>G_D: Saw the lady in half?</p>\n\n<p>MOSES: No.</p>\n\n<p>G_D: Don't worry. You'll think of something. Now go!</p>\n\n<p>SLAVE NARRATOR: So Moses came back to us, and before long, he and his brother Aaron paid Pharoah a visit.</p>\n\n<p> <em>Moses pushes Aaron ahead of him into Pharoah's room as Pharoah dresses himself. Aaron pushes back, then Moses pushes him forward again, and on and on.</em> </p>\n\n<p>PHAROAH (to the mirror): Today, I'm going to wear this hat. This is a good Pharoah hat. No, I'll wear this hat--this is better. Yes. No, no, this one, it's the best. OK. No, maybe this one is better.</p>\n\n<p> <em>Moses pushes Aaron into the room hard.</em> </p>\n\n<p>AARON: I'm going!</p>\n\n<p> <em>Pharoah turns around.</em> </p>\n\n<p>PHAROAH: Well, if it isn't the freakies who talk to the gods. I've heard of you both. You've got my slaves all riled up. Tell me. Is He planning to make it rain tomorrow?</p>\n\n<p>AARON: Our G_d has called upon us to make a sacrifice to Them in the desert.</p>\n\n<p>PHAROAH: How narcissistic of your god. I like it. So how did it go?</p>\n\n<p>AARON: We haven't done it yet.</p>\n\n<p>PHAROAH: Why not?</p>\n\n<p> <em>Aaron is silent. Moses whispers in his ear.</em> </p>\n\n<p>AARON: We have to do it in the desert.</p>\n\n<p>PHAROAH: You live in the desert. Go into your backyard and make your sacrifice.</p>\n\n<p>AARON: It's not that simple. Our G_d wants us to do it far away from here.</p>\n\n<p>PHAROAH: Really.</p>\n\n<p>AARON: Yes, sir. About a three day's walk.</p>\n\n<p>PHAROAH: I see. So what I think I hear you saying is, you want to take all of my slaves out on a sort of field trip.</p>\n\n<p>AARON: A holy sacrifice.</p>\n\n<p>PHAROAH: Right, a holy sacrifice. In the desert.</p>\n\n<p>AARON: Yes!</p>\n\n<p>PHAROAH: Three days away from here.</p>\n\n<p>AARON: Exactly!</p>\n\n<p>PHAROAH: And I suppose you'll be needing to pack a few things.</p>\n\n<p>AARON: Well...</p>\n\n<p>PHAROAH: For your three-day hike in the desert.</p>\n\n<p>AARON: Well, yes!</p>\n\n<p>PHAROAH: So you can make it back here safe and healthy enough to pick up right where you left off.</p>\n\n<p>AARON (excited): Absolutely, yes!</p>\n\n<p>PHAROAH: OK.</p>\n\n<p>AARON: Great! OK, then. We'll see you in a few days!</p>\n\n<p>MOSES: You'll hardly miss us!</p>\n\n<p>PHAROAH: Wait.</p>\n\n<p>AARON: Sir?</p>\n\n<p>PHAROAH: I'm assuming you have a Plan B?</p>\n\n<p>AARON: Huh?</p>\n\n<p>PHAROAH: In case I'm not the fool you think I am. You Hebrews are going nowhere.</p>\n\n<p>SLAVE NARRATOR: G_d had indeed made Pharoah obstinate. He ordered the taskmasters to increase our work and punish us with greater cruelty. And though Moses and Aaron returned to him each day with various amazing feats to prove their holy authority, Pharoah simply ordered his own magicians to explain these tricks away.</p>\n\n<p>MOSES: G_d, it's not working. We told him everything you said. We tried a few card tricks. We turned my staff into a snake. But nothing works. And the slaves--they think I'm only making things worse for them.</p>\n\n<p>G_D: Yes, I expected this. It's time I showed them the awesome power of the Lord. It is time I smite Egypt with my wondrous deeds! Go back to Pharoah, lads, and warn him of my wrath.</p>\n\n<p>SLAVE NARRATOR: So with G_d looking on, Moses and Aaron returned to Pharoah.</p>\n\n<p> <em>Pharoah is looking at himself in the mirror again, deciding on an impressive royal pose, changing his mind again and again, when Moses and Aaron approach.</em> </p>\n\n<p>PHAROAH: Boys, welcome back! Have any new tricks to show me?</p>\n\n<p>AARON: Pharoah.</p>\n\n<p>PHAROAH: Yes.</p>\n\n<p>AARON: Let my people go.</p>\n\n<p>PHAROAH: OK.</p>\n\n<p>AARON: OK?</p>\n\n<p>PHAROAH: No.</p>\n\n<p>AARON: If you don't, you will witness the awesome power of the Lord.</p>\n\n<p>PHAROAH: I see. Could you be more specific?</p>\n\n<p>AARON: If you don't let the Hebrews go free, we will pack our things and lead them away. And when your taskmasters try to stop us, they will find themselves frozen, unable to move. And we'll walk right by them, smiling, laughing, and they won't even be able to blink. They'll be stuck, frozen like giant blocks of ice, and--</p>\n\n<p>G_D: Stop!</p>\n\n<p> <em>Time stops. Pharoah, Aaron and Moses all stop moving and speaking.</em> </p>\n\n<p>G_D <em>(anxious)</em> : Moses, Moses!</p>\n\n<p>MOSES: Here I am!</p>\n\n<p>G_D: Tell Aaron I can't do that. I can't freeze people.</p>\n\n<p>MOSES: Well, what can you do?</p>\n\n<p>G_D: I will turn all their waters to blood.</p>\n\n<p>MOSES: Ugh! I pass out at the sight of blood.</p>\n\n<p>SLAVE NARRATOR: And so Egypt was colored red with blood. The fish in the river died, the Egyptians had to dig to find clean water to drink, and Moses was woozy for many days. After a week, G_d commanded Aaron to stretch his hand over the waters of Egypt and the country was overrun by frogs. This time, Pharoah sent for Moses and Aaron.</p>\n\n<p>AARON: Now, Pharoah, you have seen the awesome power of the Lord!</p>\n\n<p>PHAROAH: Yes, and the frogs were cute at first, I admit, but all the ribbeting is driving me crazy. Make them disappear and I'll let your people go.</p>\n\n<p> <em>Aaron and Moses turn to go.</em> </p>\n\n<p>PHAROAH: Wait!</p>\n\n<p>AARON: Yes?</p>\n\n<p>PHAROAH: Forget it. Can't leave.</p>\n\n<p>AARON: If you don't let us go, the Lord will punish you even more severely.</p>\n\n<p>PHAROAH: How?</p>\n\n<p>AARON: How?</p>\n\n<p>MOSES: How?</p>\n\n<p>G_D: How?</p>\n\n<p>AARON: Why, he'll make the ground beneath your soldiers' feet turn to glue, so when you try to follow us, their feet will get stuck, and then they'll reach down to free themselves and their hands will stick to their feet, and then they won't be able to do anything, and we'll laugh and laugh and--</p>\n\n<p>G_D: Stop!</p>\n\n<p> <em>Time stops. Pharoah, Aaron and Moses all stop moving and speaking.</em> </p>\n\n<p>G_D: Moses, Moses!</p>\n\n<p>MOSES: Here I am!</p>\n\n<p>G_D: Tell Aaron I can't do that. I can't turn the ground into glue.</p>\n\n<p>MOSES: Well, what can you do?</p>\n\n<p>G_D: I'll, I'll, I'll turn the dust of the earth into little gnats, which will go \"bzzzz\" over the land!</p>\n\n<p>SLAVE NARRATOR: And so the land and air were swarming with gnats. But Pharoah refused again. And then came flies. And the pestilence. And the boils. And again Pharoah called Moses and Aaron to his chambers.</p>\n\n<p> <em>Pharoah, stands in front of his mirror, his face covered with boils. He grimaces at his reflection as Moses and Aaron enter.</em> </p>\n\n<p>PHAROAH: Oh, thank G_d you're here. Make these things go away. I've tried everything. Facial masks, Buff Puffs, exfoliants, zinc supplements, hypnosis, <em>feng shui</em>, everything! Clear my complexion and I'll let you Israelites worship in the desert for FOUR days if you want to.</p>\n\n<p>AARON: OK. We'll begin packing.</p>\n\n<p> <em>They turn to leave.</em> </p>\n\n<p>PHAROAH: Wait!</p>\n\n<p>AARON: Yes?</p>\n\n<p>PHAROAH: If I change my mind?</p>\n\n<p>AARON: If you change your mind?</p>\n\n<p>PHAROAH: What would happen?</p>\n\n<p>AARON: Well, if you don't let us go, the Lord will rain down on you millions of little round balls, and when you try to chase after us, you'll slip and fall down. And you'll try to get up, and you'll slip and fall again, and we'll be laughing so hard--</p>\n\n<p>G_D: Stop!</p>\n\n<p> <em>Time stops. Pharoah, Aaron and Moses all stop moving and speaking.</em> </p>\n\n<p>G_D: Moses, Moses!</p>\n\n<p>MOSES: Just try it, G_d!</p>\n\n<p>SLAVE NARRATOR: And so the Lord drowned the land in a downpour of hail, so fierce that every animal and plant was struck down and the crops were ruined. A plague of locusts followed. And then Pharoah called upon our heroes again.</p>\n\n<p>PHAROAH: OK. I'm pretty sure I'm going to let your people go this time. But just supposing I don't?</p>\n\n<p>AARON: If you don't let us go, your people will be blinded by darkness--</p>\n\n<p> <em>Aaron pauses and looks to Moses. Moses looks up to the heavens, but G_d is silent. Moses shrugs at Aaron.</em> </p>\n\n<p>AARON: And when they try to chase after us, they'll bump into each other and fall down and then get up and run the wrong way, and when you hear our giggling, you'll reach for us, but you'll only grab each other by accident!</p>\n\n<p>MOSES: Can you do that, G_d?</p>\n\n<p>G_D: Yes, I think I can do that one.</p>\n\n<p>AARON: Alrighty then.</p>\n\n<p>SLAVE NARRATOR: But Pharoah proved wishy-washy again. And Aaron and Moses promised Pharoah the worst plague of them all.</p>\n\n<p>AARON: If you don't let us go, the Lord will make Hannukah last eight months instead of eight days, and every night our children will wander through the villages singing ( <em> singing in an annoying voice)</em>, \"I have a little dreidel, I made it out of clay, And when--\"</p>\n\n<p>PHAROAH: No!</p>\n\n<p>G_D: Moses, Moses!</p>\n\n<p>MOSES <em>(exasperated)</em> : What is it?!</p>\n\n<p>G_D: I like the dreidel song.</p>\n\n<p>MOSES: Then YOU think of something!</p>\n\n<p>G_D: Mark your doorposts with the blood of a lamb.</p>\n\n<p>MOSES: Not more blood!</p>\n\n<p>G_D: The angel of death will pass over the homes that bear this mark. And take the living spirits of the first-born Egyptians.</p>\n\n<p>SLAVE NARRATOR: And so it came to pass. And this time, not only did Pharoah give us permission to leave, but all of Egypt helped us pack and rushed us out toward the Red Sea.</p>\n\n<p> <em>Pharoah rushes Aaron and Moses as they pack their things.</em> </p>\n\n<p>PHAROAH: Here, I had my soldiers wrap up your bread!</p>\n\n<p>AARON: But it hasn't had time to rise.</p>\n\n<p>MOSES: And your rushing us leaves us no time to cook our ceremonial feast!</p>\n\n<p>PHAROAH: You'll have to get it catered! Now get out of here!</p>\n\n<p> <em>Moses and Aaron leave.</em> </p>\n\n<p>PHAROAH: Wait!</p>\n\n<p> <em>No response.</em> </p>\n\n<p>PHAROAH: Wait! I think I might change my mind!</p>\n\n<p> <em>Still no response.</em> </p>\n\n<p>SLAVE NARRATOR: Pharaoh did change his mind, and he sent his people to hunt us down as we made our way toward the Red Sea. I think you know what happened next. Four hundred thirty years of oppression came to an end.</p>\n\n<p>AARON: What are you talking about?! We're eating sandwiches of mortar on flat bread!</p>\n\n<p>SLAVE NARRATOR: Stop complaining. ( <em>He raises his arms in celebration.</em> ) Next year in Jerusalem!</p>\n\n<p>AARON: Yeah, right!</p>\n",
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"handle": "new-colossus-2",
"title": "The New Colossus",
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"covertext": "Not like the brazen giant of Greek fame, With conquering limbs astride from land to land; Here at our sea-washed, sunset...",
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"body": "<p>Not like the brazen giant of Greek fame,</p>\n\n<p>With conquering limbs astride from land to land;</p>\n\n<p>Here at our sea-washed, sunset gates shall stand</p>\n\n<p>A mighty woman with a torch, whose flame</p>\n\n<p>Is the imprisoned lightning, and her name</p>\n\n<p>Mother of Exiles. From her beacon-hand</p>\n\n<p>Glows world-wide welcome; her mild eyes command</p>\n\n<p>The air-bridged harbor that twin cities frame.</p>\n\n<p>âKeep, ancient lands, your storied pomp!â cries she</p>\n\n<p>With silent lips. âGive me your tired, your poor,</p>\n\n<p>Your huddled masses yearning to breathe free,</p>\n\n<p>The wretched refuse of your teeming shore.</p>\n\n<p>Send these, the homeless, tempest-tost to me,</p>\n\n<p>I lift my lamp beside the golden door!â</p>\n",
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"covertext": "Miriamâs Cup Reader 1: The story has always been told of a miraculous well of living water which has accompanied the Jew...",
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"body": "<p>Miriamâs Cup</p>\n\n<p>Reader 1: The story has always been told of a miraculous well of living water which has accompanied the Jewish people since the world was spoken into being. The well comes and goes, as it is needed, and as we remember, forget, and remember again how to call it to us. In the time of the exodus from Mitzrayim, the well came to Miriam, in honor of her courage and action, and stayed with the Jews as they wandered the desert. Upon Miriamâs death, the well again disappeared.</p>\n\n<p>Reader 2: With this ritual of Miriamâs cup, we honor all Jewish women, transgender, genderqueer, intersex people whose histories have been erased. We commit ourselves to transforming all of our cultures into loving welcoming spaces for people of all genders and sexes.</p>\n\n<p>Reader 3: Tonight we remember Miriam and ask: Who on own journey has been a way-station for us? Who has encouraged our thirst for knowledge? Who sings with joy at our accomplishments?</p>\n\n<p>Reader 4: Let us each go around and name an act of courage or resistance you have seen from another, and pour water into the communal cup until it overflows. </p>\n",
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"covertext": "And the women dancing with their timbrels Followed Miriam as she sang her song Sing a song to the One whom we've exalted...",
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"body": "<p>And the women dancing with their timbrels<br />\nFollowed Miriam as she sang her song<br />\nSing a song to the One whom we've exalted<br />\nMiriam and the women danced and danced the whole night long<br />\nAnd Miriam was a weaver of unique variety<br />\nThe tapestry she wove was one which sang our history<br />\nWith every strand and every thread she crafted her delight<br />\nA woman touched with spirit, she dances toward the light</p>\n\n<p>When Miriam stood upon the shores and gazed across the sea<br />\nThe wonder of this miracle she soon came to believe<br />\nWhoever thought the sea would part with an outstretched hand<br />\nAnd we would pass to freedom and march to the promised land</p>\n\n<p>And Miriam the prophet took her timbrel in her hand<br />\nAnd all the women followed her just as she had planned<br />\nAnd Miriam raised her voice in song<br />\nShe sang with praise and might<br />\nWe've just lived through a miracle<br />\nWe're going to dance tonight</p>\n",
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"covertext": "Dayenu means âit would have sufficedâ or âwe would have been satisfied.â Perhaps âgratefulâ would be a better translatio...",
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"body": "<p>Dayenu means âit would have sufficedâ or âwe would have been satisfied.â Perhaps âgratefulâ would be a better translation. Dayenu is the song of our gratitude. A Jewish philosopher was once asked, âwhat is the opposite of hopelessness?â And he said, âDayenu,â the ability to be thankful for what we have received, for what we are. The first prayer that a Jew is expected to recite upon waking expresses hir gratitude for being alive. This holds for all generations, and surely ours. For each of us, every day should be an act of grace, every hour a miraculous offering.</p>\n\n<p>In many Sephardi and Mizrahi communities, the singing of Dayenu is accompanied by beating each other with leeks or scallions. Using bunches of scallions or leeks, Seder participants beat each other (lightly) on the back and shoulders to symbolize the taskmasters whip.</p>\n\n<p>×Ö´×Öź×Öź ××֚׌ִ××Ö¸× ×Öź ×Ö´×ִ֟׌ְרָ×Ö´×</p>\n\n<p>×ÖˇÖź×ÖľÖź× ×Öź</p>\n\n<p>×Ö´×Öź×Öź × Ö¸×ŞÖˇ× ×Ö¸× ×Öź ×֜ת ×֡׊֡֟××ָ֟ת</p>\n\n<p>×ÖˇÖź×ÖľÖź× ×Öź</p>\n\n<p>×Ö´×Öź×Öź × Ö¸×ŞÖˇ× ×Ö¸× ×Öź ×֜ת ×֡ת֟×֚רָ×</p>\n\n<p>×ÖˇÖź×ÖľÖź× ×Öź</p>\n\n<p>Ilu hotzi hotzianu hotzianu miâmitzrayim Hotzianu miâmitzrayim dayenu</p>\n\n<p>(If you had only brought us out of Mitzrayim â Dayenu!)</p>\n\n<p>Dai-dai-yenu, Dai-dai-yenu, Dai-dai-yenu Dai-yenu, Dai-yenu!</p>\n\n<p>Ilu natan natan lanu natan lanu et ha'shabbat Natan lanu et ha'shabbat dayenu</p>\n\n<p>(If you had only given us Shabbat â Dayenu!)</p>\n\n<p>Dai-dai-yenu, Dai-dai-yenu, Dai-dai-yenu Dai-yenu, Dai-yenu! Ilu natan natan lanu natan lanu et ha'torah Natan lanu et ha'torah dayenu</p>\n\n<p>(If you had only given us the Torah â Dayenu!)</p>\n\n<p>Dai-dai-yenu, Dai-dai-yenu, Dai-dai-yenu Dai-yenu, Dai-yenu</p>\n",
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"covertext": "In Hopes of Freedom From Abuse For All Author unknown. Adapted by Hannah Litman and Rachel Novick. CW: Abuse Sometimes,...",
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"body": "<p>In Hopes of Freedom From Abuse For All</p>\n\n<p>Author unknown. Adapted by Hannah Litman and Rachel Novick. CW: Abuse</p>\n\n<p>Sometimes, we cannot say Dayenu.<br />\nWe have the right to say, âNo, this is not enough, I will not settle for this.â</p>\n\n<p>Sometimes, we wish we could say Dayenu. What would be enough?</p>\n\n<p>When we can make choices about our own bodies, our own identities, and our own lives,</p>\n\n<p>Dayenu</p>\n\n<p>When courts, law enforcement and mental health professionals stop blaming the survivor,<br />\nDayenu</p>\n\n<p>When the Jewish community protects abuse survivors,</p>\n\n<p>Dayenu</p>\n\n<p>When our voices are listened to and believed without judgment or question,</p>\n\n<p>Dayenu</p>\n\n<p>When money and power can no longer protect abusers,</p>\n\n<p>Dayenu</p>\n\n<p>When the community focuses on stopping the abusers instead of blaming us for staying,</p>\n\n<p>Dayenu</p>\n\n<p>When Jewish law and secular law can guarantee our right to safety,</p>\n\n<p>Dayenu</p>\n\n<p>When every person can find true shalom bayit (peace in the home),</p>\n\n<p>Dayenu</p>\n\n<p>When anyone who is in danger can also be in safety,</p>\n\n<p>Dayenu</p>\n",
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"covertext": "Go Down Moses Chorus: Go down, Moses Way down in Egypt land Tell old pharaoh to Let my people go! When Israel was in Egy...",
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"body": "<p><u>Go Down Moses</u></p>\n\n<p>Chorus: Go down, Moses</p>\n\n<p>Way down in Egypt land</p>\n\n<p>Tell old pharaoh to</p>\n\n<p>Let my people go!</p>\n\n<p>When Israel was in Egypt land</p>\n\n<p>Let my people go!</p>\n\n<p>Oppressed so hard they could not stand</p>\n\n<p>Let my people go!</p>\n\n<p>*chorus*</p>\n\n<p>The Lord told Moses what to do</p>\n\n<p>Let my people go</p>\n\n<p>To lead the Hebrew children through</p>\n\n<p>Let my people go</p>\n\n<p>*chorus*</p>\n\n<p>As Israel stood by the waterside</p>\n\n<p>Let my people go</p>\n\n<p>At God's command it did divide</p>\n\n<p>Let my people go</p>\n\n<p>*chorus*</p>\n\n<p>Oh let us all from bondage flee</p>\n\n<p>Let my people go</p>\n\n<p>And let us all by God be free</p>\n\n<p>Let my people go</p>\n\n<p>*chorus*</p>\n\n<p>___________________________________</p>\n\n<p>The story of this song begins in the early days of the Civil War. In 1861, three slaves, Frank Baker, James Townsend and Sheppard Mallory, were sent to the Confederate Army to help with construction. They escaped at night and rowed across the harbor from Norfolk, Va., to Union-held Fort Monroe. They presented themselves to Union General Benjamin Butler, risking being returned to their enslavers and facing horrible punishment, as dictated by the law in effect before the war. Butler refused to return them, classifying them as âcontraband of war.â Laws were soon passed prohibiting returning them to their enslavers.</p>\n\n<p>The Contrabands at Fort Monroe built housing from burned ruins. Their community came to be known as Grand Contraband Camp. Defying a Virginia law against educating slaves, the African-American humanitarian Mary Peake taught both adults and children to read and write. Inspired by this opportunity for freedom (albeit partial and haphazard) many escaped and made their way to Fort Monroe. By the end of the war, less than four years later, there were many Contraband camps and thousands of Contrabands.</p>\n\n<p>A song that some of the Contrabands sang when they arrived at Fort Monroe was recorded and published by a chaplain, the Rev. L.C. Lockwood, as âThe Song of the Contrabands: O Let My People Go.â It was the first spiritual to gain national (i.e., white) popularity. President Lincoln visited Contraband camps frequently and on one documented occasion joined a prayer meeting and sang along, often overcome with emotion, to âGo Down Mosesâ and other songs.</p>\n\n<p>In Waskow and Phyllis Bermanâs book on the Passover story, âFreedom Journeys: The Tale of Exodus and Wilderness across Millennia,â the African-American historian Vincent Harding poignantly describes this mutual influence as Jewsâ and African Americansâ âjoint ownershipâ of the Exodus story. He writes that he is unable to approach the story without mentally hearing âGo Down Moses.â</p>\n\n<p>The song made it into a Passover Haggadah as early as 1941, with The New Haggadah by Mordecai Kaplan, Eugene Kohn and Ira Eisenstein.</p>\n\n<p>In 1969 Arthur Waskow designed the âFreedom Seder,â an event and a Haggadah to make explicit the connection in reverse, ritually connecting our Passover story to American slavery, the struggle for civil rights and our present-day obligations to end oppression.</p>\n\n<ul>\n\t<li>\n\t<p>Excerpted and edited for formatting from Aurora Mendelsohnâs article on âGo Down Mosesâ in the Jewish Daily Forward, April 2011</p>\n\t</li>\n</ul>\n",
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"covertext": "Tonight, we must also acknowledge the struggles of our neighbors in humanity. Just as we were once a refugee population...",
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"body": "<p>What else does the <em>afikomen</em> hunt teach?</p>\n\n<p>It teaches that finding requires seeking.</p>\n\n<p>That seeking, in and of itself, is worthwhile and fun.</p>\n\n<p>That discovering new meaning demands that we keep looking.</p>\n\n<p>That we canât bring anything to a satisfying conclusion without the patience and persistence needed to get there.</p>\n\n<p><strong>Rabbi David Wirtschafter</strong></p>\n",
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"covertext": "Next Year In... It is traditional to end a seder with Lâshanah ha-baâah bâYerushalayimâNext Year in Jerusalem! The call...",
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"body": "<p>Next Year In... It is traditional to end a seder with Lâshanah ha-baâah bâYerushalayimâNext Year in Jerusalem! The call speaks to a feeling of exile which characterized the Jewish Diaspora for centuries. How might we understand this today? A close look at the word Yerushalayim suggests an answer. The name can be read as deriving from Ir Shalem (âCity of Wholenessâ) or Ir Shalom (âCity of Peaceâ). No matter where we are or what our politics, we all slip into exile from the state of wholeness and unity which only connection with our Source can provide. Next year, wherever we are, may we be whole and at peace.</p>\n",
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"covertext": "×Ö¸× ×Öˇ×Ö°×Ö¸× ×˘Öˇ× Ö°×Ö¸× ×Ö´Öź× ×Ö˛×Ö¸××Öź ×Öˇ×Ö°×Ö¸×ŞÖ¸× Ö¸× ×Ö°×Öˇ×¨Ö°×˘Ö¸× ×Ö°×ִ׌ְרָ×Ö´×. ×Ö¸Öź× ×Ö´×ְפִ×× ×Öľ××ŞÖľ× ×Ö°×Öľ××Öš×, ×Ö¸Öź× ×ִ׌ְרִ××Ö° ×Öľ×ת־×...",
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"body": "\n\n<p>×Ö¸× ×Öˇ×Ö°×Ö¸× ×˘Öˇ× Ö°×Ö¸× ×Ö´Öź× ×Ö˛×Ö¸××Öź ×Öˇ×Ö°×Ö¸×ŞÖ¸× Ö¸× ×Ö°×Öˇ×¨Ö°×˘Ö¸× ×Ö°×ִ׌ְרָ×Ö´×.</p>\n\n<p>×Ö¸Öź× ×Ö´×ְפִ×× ×Öľ××ŞÖľ× ×Ö°×Öľ××Öš×, ×Ö¸Öź× ×ִ׌ְרִ××Ö° ×Öľ××ŞÖľ× ×Ö°×ִפְץ֡×.</p>\n\n<p>×ָ׊֡×Öź×ŞÖ¸Öź× ×Ö¸×Ö¸×, ×ְ׊ָ×× Ö¸× ×Öˇ×Ö¸Öź×Ö¸× ×Ö°Öź×Öˇ×¨Ö°×˘Ö¸× ×Ö°×ִ׊ְ×רָ×Öľ×.</p>\n\n<p>×ָ׊֡×Öź×ŞÖ¸Öź× ×˘Öˇ×Ö°×Öľ×, ×ְ׊ָ×× Ö¸× ×Öˇ×Ö¸Öź×Ö¸× ×Ö°Öź× Öľ× ××֚רִ××.</p>\n\n<p>Ha lachma anya di achalu avahatana b'ara d'Mitzrayim. Kal dichfin yeitei v'yeichul. Kal ditzrich yeitei v'yifsach. Hashata hacha, l'shanah haba'ah b'ara d'Yisrael. Hashata avdei. L'shana haba'ah b'nei chorin.</p>\n\n\n\n<p>This is the bread of anya that our ancestors ate in the land of Egypt.</p>\n\n<p>Anyone who is famished should come and eat, anyone who needs should come and partake of the Pesach sacrifice.</p>\n\n<p>Now we are here, next year we will be in the land of Israel;</p>\n\n<p>This year we are slaves, next year we will be free people.</p>\n\n\n",
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"handle": "maror-311",
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"covertext": "With the taste of bitterness just before our lips, we remind ourselves of the bitterness that led to the enslavement of...",
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"body": "<p>With the taste of bitterness just before our lips, we remind ourselves of the bitterness that led to the enslavement of our ancestors in Egypt. Tonight, we force ourselves to experience the stinging pain of the maror so that we should remember that, appallingly, even centuries later, the bitterness of xenophobia still oppresses millions of people around the world, forcing them to flee their homes. As we taste the bitter herbs, we vow not to let words of hatred pass through our own lips and to root out intolerant speech wherever we may hear it, so that no one should fall victim to baseless hatred</p>\n",
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"covertext": "Freedom. It isnât once, to walk out under the Milky Way, feeling the rivers of light, the fields of darkâ freedom is dai...",
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"body": "<p>Freedom. It isnât once, to walk out<br />\nunder the Milky Way, feeling the rivers<br />\nof light, the fields of darkâ<br />\nfreedom is daily, prose-bound, routine<br />\nremembering. Putting together, inch by inch<br />\nthe starry worlds. From all the lost collections.</p>\n\n<p>Adrienne Rich</p>\n",
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"covertext": "The Exodus: A Story In Eight Short Chapters 1. Once upon a time our people went into exile in the land of Egypt. During...",
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"body": "<p>The Exodus: A Story In Eight Short Chapters<br />\n1. Once upon a time our people went into exile in the land of Egypt. During a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaohâs court, and our people were well respected and well-regarded, secure in the power structure of the time.</p>\n\n<p>2. Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved.</p>\n\n<p>3. In fear of rebellion, Pharaoh decreed that all Hebrew boy-children be killed. Two midwives named Shifrah and Puah defied his orders, claiming that âthe Hebrew women are so hardy, they give birth before we arrive!â Through their courage, a boy survived; midrash tells us he was radiant with light.</p>\n\n<p>4. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaohâs daughter, who named him Moshe because min ha-mayim mâshitihu, from the water she drew him forth. She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.</p>\n\n<p>5. Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, he struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone.<br />\nGod spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.</p>\n\n<p>6. Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go. Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle: ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.</p>\n\n<p>7. Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.) Our people did not leave Egypt alone; a âmixed multitudeâ went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaohâs daughter came with us, and traded her old title (bat-Pharaoh, daughter of Pharaoh) for the name Batya, âdaughter of God.â</p>\n\n<p>8. Pharaohâs army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaohâs army drowned: our liberation is bittersweet because people died in our pursuit. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.</p>\n",
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"covertext": "The Four Daughters The daughter in search of a usable past. Ma hi omeret ? What does she say? \"Why di...",
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"body": "<p>The Four Daughters</p>\n\n<p>The daughter in search of a usable past. <em>Ma hi </em> <em>omeret</em> <em>?</em> What does she say? \"Why didn't the Torah count women among the '600,000 men on foot, aside from children,' who came out of Egypt? And why did Moses say at Sinai, 'Go not near a woman,' addressing only men, as if preparation for Revelation was not meant for us, as well?\" Because she already understands that Jewish memory is essential to our identity, teach her that history is made by those who tell the tale. If Torah did not name and number women, it is up to her to fill the empty spaces of our holy texts.</p>\n\n<p>And the daughter who wants to erase her difference. <em>Ma hi </em> <em>omeret</em> <em>?</em> What does she say? \"Why must you keep pushing your women's questions into every text? And why are these women's issues so important to you?\" \"To you,\" and \"not to me.\" Since she so easily forgets the struggles of her mothers and sisters, you must tell her the story of your own journey to the seder table and invite her to join you in thanking God for the blessing of being a Jewish woman.</p>\n\n<p>And the daughter who does not know that she has a place at the table. <em>Ma hi </em> <em>omeret</em> <em>?</em> What does she say? \"What is this?\" Because she doesn't realize that her question is, in itself, a part of the seder tradition, teach her that the Haggadah is an extended conversation about liberation, and tell her that her insights and questions are also text.</p>\n\n<p>And the daughter who asks no questions? You must say to her, \"Your question, when they come, will liberate you from Egypt. This is how it is and has always been with your mothers and grandmothers. From the moment Yocheved, Miriam and the midwives questioned Pharaoh's edict until today, every question we ask helps us leave Egypt farther behind.\"</p>\n\n<p>(Tamara Cohen, Rabbi Sue Levi Elwell, and Ronnie Horn)</p>\n\n<p>We would like to add a fifth child: the child that cannot and does not fit into the binary of \"daughter\" and \"son.\" The child for whom the Hebrew language does not accommodate the query, What does she or he say? For this child we ask, <em>mah </em> <em>l'hagid</em> <em>?</em>  What to say? The child asks, \"Why must our questions be divided into he or she, man or woman?\" This child asks not only to learn, but also to teach. To this child we must listen. </p>\n",
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"body": "<p>1. Once upon a time our people went into exile in the land of Egypt. During a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaohâs court, and our people were well-respected and well-regarded, secure in the power structure of the time.</p>\n\n<p>2. Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved. In fear of rebellion, Pharaoh decreed that all Hebrew boy-children be killed. Two midwives named Shifrah and Puah defied his orders, claiming that âthe Hebrew women are so hardy, they give birth before we arrive!â Through their courage, a boy survived; midrash tells us he was radiant with light. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaohâs daughter, who named him Moshe because min ha-mayim mâshitihu, from the water she drew him forth. She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.</p>\n\n<p>3. Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, he struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone. God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.</p>\n\n<p>4. Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go. Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle: ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.</p>\n\n<p>5. Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.) Our people did not leave Egypt alone; a âmixed multitudeâ went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaohâs daughter came with us, and traded her old title (bat-Pharaoh, daughter of Pharaoh) for the name Batya, âdaughter of God.â</p>\n\n<p>6. Pharaohâs army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaohâs army drowned: our liberation is bittersweet because people died in our pursuit.</p>\n\n<p>7. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.</p>\n",
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"covertext": "In the Jewish tradition, Moses is the highest example of a leader. Many have been compared to him. A Hasidic tale urges...",
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"body": "<p>In the Jewish tradition, Moses is the highest example of a leader. Many have been compared to him. A Hasidic tale urges us not to compare ourselves to Moses. In the tale, Rabbi Zusya tells his students that when he leaves this life and arrives in the World to Come, he will not be asked, âWhy were you not Moses?â but rather, âWhy were you not Zusya?â</p>\n",
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"covertext": "In the early 1980s, the Hillel Foundation invited me to speak on a panel at Oberlin College. While on campus, I came acr...",
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"body": "<p>In the early 1980s, the Hillel Foundation invited me to speak on a panel at Oberlin College. While on campus, I came across a Haggada that had been written by some Oberlin students to express feminist concerns. One ritual they devised was placing 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 Seder plate\").</p>\n\n<p>At the next Passover, I placed an orange on our family's Seder plate. During the first part of the Seder, I asked everyone to take a segment of the orange, make the blessing over fruit, and eat it as a gesture of solidarity with Jewish lesbians and gay men, and others who are marginalized within the Jewish community (I mentioned widows in particular).</p>\n\n<p>Bread on the Seder plate brings an end to Pesach - it renders everything chometz. And its symbolism suggests that being lesbian is being transgressive, violating Judaism. I felt that an orange was suggestive of something else: 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 that poisons too many Jews.</p>\n\n<p>When lecturing, I often mentioned my custom as one of many new feminist rituals that had been developed in the last twenty years. 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 stood up after I lecture I delivered and said to me, in anger, that a woman belongs on the bimah as much as an orange on the Seder plate. My idea, a woman's words, are attributed to a man, and the affirmation of lesbians and gay men is simply erased. Isn't that precisely what's happened over the centuries to women's ideas?</p>\n\n<p>Susannah Heschel, April, 2001<br />\nEli Black Professor of Jewish Studies Dartmouth College</p>\n",
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"covertext": "Welcome, one and all, to the Smith College Jewish Community Passover Seder 2018! Chag pesach sameach and shabbat shalom...",
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"body": "<p>Welcome, one and all, to the Smith College Jewish Community Passover Seder 2018! Chag pesach sameach and shabbat shalom (happy passover and a restful shabbat)! We hope this seder provides opportunities for comfort, growth, and inspiration. We welcome you into this vibrant community and hope that each of you find spiritual and/or personal meaning in our shared rituals.</p>\n\n<p>Tonight, let's experience the joy of tradition and tradition of joy in celebrating our liberation from enslavement in Mitzrayim, which literally means the narrow place. In the spirit of the Exdous, we will discuss our vision for a liberated, just, and peaceful world. Inspired by the fearless actions of some leaders and many everyday heroes, and specifically the DACA Rally: Jewish Community and Dreamers Stand Together held last month at Northampton City Hall, we will focus on the imperative of immigrant rights. We stand with youth activists from Northampton, Parkland, and all across the country and world fighting for justice.</p>\n\n<p>While seder literally means order, our Haggadah is not static. It is the product of inspiration from SCJC, other Haggadot, the feelings of our own hearts, and is open to further growth and interpretation. </p>\n\n<p>Please enjoy questioning, listening, singing, and, of course, eating!</p>\n\n<p>-Sarah Biskowitz, Eden Glaser, and Hunter Myers</p>\n",
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"covertext": "A Cup to Ourselves, to all of us who are at this seder tonight, to the present moment. We must love ourselves, for we ar...",
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"body": "<p><strong>A Cup to Ourselves, to all of us who are at this seder tonight, to the present moment.</strong></p>\n\n<p>We must love ourselves, for we are holy, and we have been created out of all that is. Let us take this moment to honor our bodies, our lives, and our communities. Let us honor all the things that have made us who we are- the pain and the pleasure. Let us savor our bodies in all their uniqueness: our skins and our bones, all of our different strengths and sizes, the places that look and move in ways unique to us.</p>\n\n<p>Note the places that hurt, the places we struggle with, the places that are changing and unfurling. Note the parts that have come down to us from our ancestors, the parts we have been taught to hate, the parts we have been taught to love. We are beautiful. Let us never forget that caring for ourselves, as we would care for our most precious and beloved, is part of creating the world we want to live in.</p>\n\n<p><strong>Meditation:</strong> Bring to mind something which sustains you either spiritually or physically. Then imagine what sustains it, and offer that your praises.</p>\n\n<p>(from \"Love and Justice in Times of War\" Haggadah)</p>\n\n<p><strong>×ָ֟ר×Öź×Ö° ×Öˇ×ŞÖ¸Öź× ×Ö°×Ö¸, ×Öą×Öš×Öľ×× ×Öź ×Öś×Öś×Ö° ×ָע×Öš×Ö¸×, ×Öź×Öš×¨Öľ× ×¤Ö°Öź×¨Ö´× ×Öˇ×ָ֟פ֜×</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pâree hagafen.</p>\n\n<p>We thank a higher power, shaper and maker, who creates the fruit of the vine.</p>\n\n<p><em>Drink the third glass of wine!</em></p>\n",
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"covertext": "Leader: Chaverim vachaveirot n'vareich! Let us praise God! Group: Y'hi shem Adonai m'vorach mei-atah v'ad olam. Praised...",
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"body": "<p><span>Leader:</span></p>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/chaverim-vchaverot-nvarech_0.jpg\" alt=\"chaverim-vchaverot-nvarech_0.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Chaverim vachaveirot n'vareich!</em></p>\n\n<div>\n<div>\n<div>\n<p>Let us praise God!</p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>Group:</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/yehi-shem-hashem-mevorach-meata-vad-olam_0.jpg\" alt=\"yehi-shem-hashem-mevorach-meata-vad-olam_0.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Y'hi shem Adonai m'vorach mei-atah v'ad olam.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Praised be the name of God, now and forever.</p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>Leader:</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/birshut-nevarech-sheachalnu-mishelo.jpg\" alt=\"birshut-nevarech-sheachalnu-mishelo.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Y'hi shem Adonai m'vorach mei-atah v'ad olam.<br />\nBirshut hachevrah, n'vareich Eloheinu she-achalnu mishelo.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Praised be the name of God, now and forever.<br />\nPraised be our God, of whose abundance we have eaten.</p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>Group:</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/baruch-elokeinu-sheachalnu-mishelo.jpg\" alt=\"baruch-elokeinu-sheachalnu-mishelo.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Praised be our God, of whose abundance we have eaten, and by whose goodness we live.</p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>Leader:</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/baruch-hu-uvaruch-shemo.jpg\" alt=\"baruch-hu-uvaruch-shemo.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.<br />\nBaruch hu uvaruch sh'mo.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Praised be our God, of whose abundance we have eaten, and by whose goodness we live. Praised be the Eternal God.</p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>All:</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/hazan-et-hakol.jpg\" alt=\"hazan-et-hakol.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Baruch atah Adonai, Eloheinu Melech haolam,<br />\nhazan et haolam kulo b'tuvo, b'chein b'chesed uv'rachamim.<br />\nHu notein lechem l'chol basar ki l'olam chasdo.<br />\nUv'tuvo hagadol tamid lo chasar lanu,<br />\nv'al yechsar lanu, mazon l'olam va-ed,<br />\nbaavur sh'mo hagadol.<br />\nKi hu El zan um'farneis lakol umeitiv lakol,<br />\numeichin mazon l'chol b'riyotav asher bara.<br />\nBaruch atah Adonai, hazan et hakol.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Sovereign God of the universe, we praise You: Your goodness sustains the world. You are the God of grace, love, and compassion, the Source of bread for all who live; for Your love is everlasting. In Your great goodness we need never lack for food; You provide food enough for all. We praise You, O God, Source of food for all who live.</p>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<p><em> </em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/kakatuv-short-birkat.png\" alt=\"kakatuv-short-birkat.png\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Kakatuv: v'achalta v'savata, uveirachta et Adonai Elohecha al haaretz hatovah asher natan lach. Baruch atah Adonai, al haaretz v'al hamazon.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>As it is written: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise You, O God, for the earth and for its sustenance.</p>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/uveneh-yerushalayim.jpg\" alt=\"uveneh-yerushalayim.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Uv'neih Y'rushalayim ir hakodesh bimheirah v'yameinu.<br />\nBaruch atah Adonai, boneh v'rachamav Y'rushalayim. Amen.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Let Jerusalem, the holy city, be renewed in our time. We praise You, <em>Adonai</em>, in compassion You rebuild Jerusalem. Amen.</p>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/short-birkat-harachaman.jpg\" alt=\"short-birkat-harachaman.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>HaRachaman, hu yimloch aleinu l'olam va-ed.<br />\nHaRachaman, hu yitbarach bashamayim uvaaretz.<br />\nHaRachaman, hu yishlach b'rachah m'rubah babayit hazeh,<br />\nv'al shulchan zeh she-achalnu alav.<br />\nHaRachaman, hu yishlach lanu et Eliyahu HaNavi,<br />\nzachur latov, vivaser lanu b'sorot tovot, y'shuot v'nechamot.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Merciful One, be our God forever. Merciful One, heaven and earth alike are blessed by Your presence. Merciful One, bless this house, this table at which we have eaten. Merciful One, send us tidings of Elijah, glimpses of good to come, redemption and consolation.</p>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>On Shabbat:</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/yom-shekulo-shabbat.jpg\" alt=\"yom-shekulo-shabbat.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>HaRachaman, hu yanchileinu yom shekulo Shabbat<br />\num'nuchah l'chayei haolamim.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>Merciful One, help us to see the coming of a time when all is Shabbat.</p>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<div>\n<p><em> </em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div><img src=\"https://reformjudaism.org/sites/default/files/short-birkat-end.jpg\" alt=\"short-birkat-end.jpg\" /></div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p><em>Oseh shalom bimromav, hu yaaseh shalom,<br />\naleinu v'al kol Yisrael, v'imru amen.<br />\nAdonai oz l'amo yitein, Adonai y'vareich et amo vashalom.</em></p>\n</div>\n</div>\n</div>\n\n<div>\n<div>\n<div>\n<p>May the Source of peace grant peace to us, to all Israel, and to all the world. Amen. May the Eternal grant strength to our people. May the Eternal bless our people with peace.</p>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>\n</div>",
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A Cup to Our Teachers
Haggadah Section: -- Cup #2 & Dayenu
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 reminders of the world we are creating together. (Love and Justice Haggadah)
×ָ֟ר×Öź×Ö° ×Öˇ×ŞÖ¸Öź× ×Ö°×Ö¸, ×Öą×Öš×Öľ×× ×Öź ×Öś×Öś×Ö° ×ָע×Öš×Ö¸×, ×Öź×Öš×¨Öľ× ×¤Ö°Öź×¨Ö´× ×Öˇ×ָ֟פ֜×
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei pâree hagafen.
We thank a higher power, shaper and maker, who creates the fruit of the vine.
Drink the second glass of wine!
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