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"body": "<p><strong>What Four Questions must we ask about Mass Incarceration?</strong></p>\n\n\n\n<p><strong>1. Why does the U.S. have the highest incarceration rate in the world?</strong></p>\n\n\n\n<blockquote>\n<p>The U.S. comprises less than 5% of world inhabitants, and yet holds 25% of incarcerated inhabitants (Coates, The Atlantic). America’s incarceration rate skyrocketed post-1965 as result of the Law Enforcement Administration Act and Crime Control & Safe Streets Act, making up the “War on Crime.” Crime rates were actually on the decrease when the War on Crime was instilled- and the Broken Windows policy encouraged officers to make arrests for all petty crime. The War on Crime also increased militarization by giving state authorities federal funding for weapons- including tanks and arms.</p>\n</blockquote>\n\n\n\n<p>2. Why are people of color incarcerated at extraordinarily high rates?</p>\n\n\n\n<blockquote>\n<p>African Americans are jailed 4x the rate of white Americans (in New York City, this figure is 12x the rate). African Americans make up 13% of the U.S. population and yet 36% of the jail population. Nixon asserted himself as a creator of prison policy, and wrote a “Long Rang Master Plan” to dramatically increase incarceration. A California chart was found in his cabinet predicted a 1975 crossover of more non-white people incarcerated than white.</p>\n</blockquote>\n\n<p><br />\n </p>\n\n<p><strong>3. What is the relationship between mass incarceration and mass deportation?</strong></p>\n\n\n\n<blockquote>\n<p>To address this question, first we must define neoliberalism. Neoliberal reforms are economic changes that focus on opening up the economy to global markets and reduce state spending on social welfare (Golash-Boza, Deported). The U.S. government profits from mass deportation among undocumented people by keeping their wages low and their work ethic submissive. Once undocumented people have lived long enough in the U.S. to become bilingual, their deportation benefits their home country because they can work for transnational corporations- which are absolutely necessary to sustain a liberal economy. From 2008-2013 over 2 million people were deported, more than the sum of all deported people pre-1997 (Golash-Boza, Deported). Amnesty International and the U.S. Commission on Civil Rights have denounced immigration detention conditions as draconian.</p>\n</blockquote>\n\n<p><br />\n </p>\n\n<p>4. Why should we as Jews care about mass incarceration?</p>\n\n<blockquote>\n<p>Because it is one of the greatest issues plaguing our nation today. Because on Seder we remember that we were once slaves in Egypt, and the U.S. now perpetuates a new kind of slavery. Because our purpose as Jews is to bring spirituality to the physical world and mass incarceration is a grave violation of morality.</p>\n</blockquote>\n",
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"covertext": "“Why on this night when we remember the oppression and resistance of Jews should we also think about the lives of people...",
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"body": "<p> <em>“Why on this night when we remember the oppression and resistance of Jews should we also think about the lives of people of color?”</em> <strong>Because many Jews are people of color. Because racism is a Jewish issue. Because our liberation is connected.</strong></p>\n\n<p>White Ashkenazi Jews have a rich history but are only a part of the Jewish story. Mizrahi & Sephardi Jews; Yemeni Jews; Ethiopian Jews; Jews who trace their heritage to the Dominican Republic, to Cuba & Mexico; to Guyana & Trinidad; descendants of enslaved Africans whose ancestors converted or whose parents intermarried.</p>\n\n<p>Jews of color are diverse, multihued and proud of it — proud of our Jewishness and proud of our Blackness. But though our lives are joyous and full, racism forces us down a narrow, treacherous path. On the one hand we experience the same oppression that afflicts all people of color in America — racism targets us, our family members, and our friends. 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However seductive harsh policing, surveillance and incarceration may be in the short term, it will never serve us in the end. Not when those tactics brutalize other communities, humiliating and incarcerating our neighbors and perpetuate a status quo that leaves low-income communities of color on the other side of a sea of fear — still trapped; still stranded. The only real way out of the Mitzrayim (Egypt) of our fears is solidarity. Only by forging deep connections and sharing struggle with other communities will we creating the lasting allies who will walk with us into the promised land of our collective liberation. That is true Jewish freedom — true and lasting safety.</p>\n\n<p> <em>They cried to Moses, “What have you done to us, taking us out of Egypt ... it is better to serve the Egyptians than to die in the wilderness” (14:11-12). </em> </p>\n\n<p>When Moses led the Jews out of Egypt, it was a moment of great risk and great change. As the passage above shows us, though life under Pharaoh was cruel and crushing, it was also familiar — a known fear. After a century of servitude, freedom. What changed? It was the Jewish people daring to imagine for themselves something greater. Daring to take great risks and face great fears to find liberation. This willingness to stand up for justice is a strength we have found again and again. When the oppression of economic exploitation demanded it, our grandparents found it in the labor movement; when the civil rights movement demanded it, our parents travelled to the South to register voters. Now this moment demands again that we take risks for justice.</p>\n\n<p>What our neighbors in communities of color are asking — what the Jews of color in our own communities need from their fellow Jews — is that we push past the comfortable and move to action. In the streets, in our synagogues and homes, with our voices, our bodies, our money and resources, with our imaginations. In doing so we must center the voices and the leadership of Jews of color and other communities of color, while forming deep partnerships and long-term commitments to fight for lasting change.</p>\n\n<p>Passover is a time of remembrance but also one of renewal — of looking ahead toward the spring and new growth that will sustain us through the seasons to come. Once we spent spring in the desert. It was harsh and difficult but from that journey grew a people who have endured for centuries. 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"covertext": "Singing Dayenu is a 1000-year old Passover tradition. The 15-stanza poem thanks G-d for 15 blessings bestowed upon the J...",
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"body": "<p> <em>Singing Dayenu is a 1000-year old Passover tradition. The 15-stanza poem thanks G-d for 15 blessings bestowed upon the Jews in the Exodus. Had G-d only parted the seas for us, “It would have been enough” we say for each miracle or divine act, thus humbly appreciating the immensity of the gifts. KB Frazier’s reworking of the poem addresses us, rather than G-d. It calls us to greater action for justice, saying “lo dayenu” (it would not have been enough) in recognition of the work still unfinished.</em> </p>\n\n<p>1. If we had sparked a human rights revolution that would unite people all over the world and not followed our present day Nachshons (leaders) as they help us part the sea of colonialism, white supremacy, and institutional racism — Lo Dayenu</p>\n\n<p>2. If we had followed Nachshons like the youth leaders in Ferguson and not heeded the words they spoke from Black Liberation Leader Assata Shakur: <em>It is our duty to fight for our freedom. It is our duty to win. We must love and support each other. We have nothing to lose but our chains</em> — Lo Dayenu</p>\n\n<p>3. If we had truly <em>sh’ma</em> (listened) to the stories, pain and triumphs of our brothers and sisters of color without feeling the need to correct, erase or discredit them and did not recognize the Pharaohs of this generation — Lo Dayenu</p>\n\n<p>4.If we had advocated for genocide recognition and reparations for Jews, Armenians, Rwandans, Cambodians, Romani, Sudanese, and all persecuted peoples — Lo Dayenu</p>\n\n<p>5. If we had realized that being a “light unto the nations” is not an excuse for paternalism, but a call to dismantle oppressive systems and work toward repairing the world — Lo Dayenu</p>\n\n<p>6. If we had protested police use of tear gas, rubber bullets, pepper spray and rifles pointed at protesters and forgotten that we are all <em>b’tselem elohim</em>, created in G-d’s image — Lo Dayenu</p>\n\n<p>7. If we were to stand on podiums announcing that Islam means peace, that our hands shake when we hear of violent far off attacks signed with names that are similar to ours — Lo Dayenu</p>\n\n<p>8. If we were to voice stories of women fired from their jobs, ignored on subways, pushed in lines, asked to leave in restaurants — Lo Dayenu</p>\n\n<p>9. If we were asked to translate our names, our lives, the constant misunderstanding and the constant tired need to defend our right to exist, breathe, walk the same space and not be seen as unwanted, dangerous, a risk, an other — Lo Dayenu</p>\n\n<p>10. If our voices were to be accepted, if our stories held as truth — Lo Dayenu</p>\n\n<p>11. If we had worked to dismantle the reigns of today’s Pharaohs and had not joined the new civil rights movement — Lo Dayenu</p>\n\n<p>12. If we had marched, chanted, listened, learned and engaged in this new civil rights movement and not realized that this story is our story, including our people and requiring our full participation — Lo Dayenu</p>\n\n<p>13. If we had concluded that our work is not done, that the story is still being written, that now is still the moment to be involved and that we haven’t yet brought our gifts and talents to a global human rights revolution — Lo Dayenu</p>\n\n<p> <em>We must work together to progress from Lo Dayenu to Dayenu in the coming years. Ken Yehi Ratzon. </em> ◆</p>\n",
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"covertext": "Communication Guidelines In order to make the most of our time together, the following Communication Guidelines are desi...",
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"body": "<p>Communication Guidelines In order to make the most of our time together, the following Communication Guidelines are designed to provide a space where all can participate in an engaging and meaningful dialogue. We ask that you are mindful of these guidelines throughout your participation in the dinner dialogue.</p>\n\n<p><strong>Dialogue, not Debate</strong> - We encourage you to come with an open mind to hear different perspectives, not to debate or argue who is right or wrong.</p>\n\n<p><strong>Agree to Disagree</strong> - We do not need to all agree; we embrace the sharing of our different viewpoints and experiences as an opportunity to learn from and better understand others.</p>\n\n<p><strong>Be Respectful</strong> - In how we speak, in how we listen, in how we withhold judgments. We avoid name calling/personal attacks and acknowledge that we are all in the process of learning.</p>\n\n<p><strong>Use “I” Statements</strong> - We share using “I” statements, because each of us can only speak from our own individual experience and perspective (e.g., “I think, I feel, I have experienced…”, and refrain from using “everybody thinks…,” “people are …,” “we all know …,” “students at UCLA are…”, etc.). No individual is asked to represent an entire culture or identity group</p>\n\n<p><strong>Confidentiality</strong> - What is shared in the room stays in the room.</p>\n\n<p><strong>Make Space/Take Space</strong> - We make space for every voice to be heard. We “make space” to allow for others to share if we notice we have already spoken a lot, and we “take space” to share our voice if we realize we have been quiet.</p>\n\n<p><strong>Be Present</strong> - We avoid side conversations and put our phones on “silent”.</p>\n",
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"body": "<p>On Passover, we remember the ten plagues that were put upon the Egyptian people. Thousands of years later, modern-day plagues of inequality should ignite contemporary responses to combat these injustices. Many of the most vulnerable members of our society are disproportionately affected; they cannot be “passed over” or ignored, especially during this important holiday. As we think about the ancient plagues, let us also keep in mind those who still live under the weight of modern plagues.</p>\n\n<ol>\n\t<li>A justice system that instills fear and divides communities does no justice at all: it must be independent and fair to foster an equal society. Just as the first plague of <strong>blood</strong> recalls violence and turmoil, we must take action to <a href=\"http://www.rac.org/criminal-justice\">reform our criminal justice system</a> so that it meets the highest ideals of society and overcomes the brokenness – the spilled blood – that began this cycle in the first place.</li>\n</ol>\n\n<ol>\n\t<li>Today, essential pathways to opportunity are blocked by a basic lack of shelter and affordable housing. Just as the plague of <strong>frogs</strong> transformed the Egyptians’ homes into unlivable conditions, <a href=\"http://www.rac.org/advocacy/economic-justice/housing\">the lack of affordable housing</a> can transform lives into the most basic struggle. Until more affordable housing units are created, too many people in need will not be able to have a home of their own.</li>\n</ol>\n\n<ol>\n\t<li><a href=\"http://www.rac.org/public-health\">Today’s health care system</a> remains out of reach to so many, millions of Americans still do not have insurance. The plague of <strong>lice</strong> reminds us that affordable, quality healthcare is important to have when we are healthy, and especially when unforeseen circumstances arise. We must work to advocate for those who do not have access to health care to ensure that all Americans can receive the treatments that they need.</li>\n</ol>\n\n<ol>\n\t<li>Sadly the plague of <a href=\"http://www.rac.org/gun-violence-prevention\">gun violence</a> in America is all too familiar; guns kill 32,000 Americans each year. Gun violence runs rampant in our communities, as did the <strong>wild animals</strong>, but we have the power to end this scourge ourselves. We are commanded to take necessary measures to ensure the sanctity of human life and safety of our communities.</li>\n</ol>\n\n<ol>\n\t<li>Hungry kids are not a distant tragedy; they are in every community. Our tradition is explicit in commanding that we <a href=\"http://www.rac.org/advocacy/economic-justice/hunger\">feed the hungry</a>, and we must work to make that a reality. The plague of <strong>cattle disease</strong> reminds us how important it is to ensure that all people have the resources and support needed to live healthily.</li>\n</ol>\n\n<ol>\n\t<li><a href=\"http://www.rac.org/nothing-nets-partnership\">Malaria</a>—spread through the single bite of a mosquito—keeps countries poor, costing the African continent approximately $12 billion a year in lost productivity and using up to 40 percent of all public health care resources. Just as malaria plagues us today, did <strong>boils </strong>plague the Egyptians when this sudden health crisis impaired their lives and livelihood.</li>\n</ol>\n\n<ol>\n\t<li>We must all take action to adapt to and to mitigate the effects of <a href=\"http://www.rac.org/advocacy/environment\">climate change</a>, but we cannot lose sight of the fact that climate change most significantly impacts low income communities and people of color. The climate disruption of the plague of <strong>hail</strong> is a reminder that the onus is on each of us to take action to prevent climate disruption in communities where such events would have a devastating impact.</li>\n</ol>\n\n<ol>\n\t<li>Our tradition speaks strongly to valuing workers’ essential dignity as well as maintaining healthy families. Just as the <strong>locusts</strong> disrupted work and resources for the Egyptians, so does the lack of <a href=\"http://blogs.rj.org/rac/2015/03/30/a-healthy-passover-for-all-workers/\">paid sick days</a> disrupt the lives of families and workplaces across the United States. Without a national minimum standard, workers face agonizing choices between health and subsistence.</li>\n</ol>\n\n<ol>\n\t<li><a href=\"http://www.rac.org/education\">Education</a> is the key to opportunity and prosperity; and the fewer the educational resources, the more challenging for those students to advance in society. The plague of <strong>darkness</strong> reminds us to pursue a bright future for all our children through robust public education. We cannot keep some members of our community on the margins by denying them educational opportunities.</li>\n</ol>\n\n<ol>\n\t<li>There are many structural policy changes that we can make to ameliorate <a href=\"http://www.rac.org/advocacy/economic-justice\">economic inequality</a>. The drama and pain of the plague of the <strong>death of the firstborn</strong> does not remind of us of any one social justice issue, but it does remind us of the importance of taking action before crises become truly dire. <a href=\"http://blogs.rj.org/rac/2015/03/16/this-passover-an-exodus-from-injustice-for-workers/\">Raising the minimum wage</a> underscores the previous nine plagues by lifting millions of people out of poverty and taking them away from these plagues.</li>\n</ol>\n\n<p>Criminal Justice System</p>\n\n<p>Lack of Affordable Housing</p>\n\n<p>Inadequate Health Care</p>\n\n<p>Gun Violence</p>\n\n<p>Hunger</p>\n\n<p>Malaria</p>\n\n<p>Climate Change</p>\n\n<p>Unjust Work Environments</p>\n\n<p>Education Inequity</p>\n\n<p>Low Minimum Wage</p>\n\n<p>We cannot let these injustices of inequality continue. On Passover, we commit to structural change so that these issues will no longer be plaguing millions at home and around the globe. As we celebrate our redemption from the land of Egypt, and of the plagues that played a role in that redemption, we cannot lose sight of the plagues that still exist today. If we can overcome these plagues, so many more people will be able to revel in the liberation and redemption that the Jewish people celebrates on Passover.</p>\n",
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"body": "<p>Second glass: As we move into the main part of the seder pour a glass of wine for the person to your left and consider a time you liberated yourself from something holding you back. The Haggadah doesn’t tell the story of Passover in a linear fashion. We don’t hear of Moses being found by the daughter of Pharaoh – actually, we don’t hear much of Moses at all. Instead, we get an impressionistic collection of songs, images, and stories of both the Exodus from Egypt and from Passover celebrations through the centuries. Some say that minimizing the role of Moses keeps us focused on the miracles God performed for us. Others insist that we keep the focus on the role that every member of the community has in bringing about positive change.</p>\n",
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"body": "<p>At Passover each year, we read the story of our ancestors’ pursuit of liberation from oppression. When confronting this history, how do we answer our children when they ask us how to pursue justice in our time?</p>\n\n<p><strong>What does the activist child ask?</strong></p>\n\n<p>“The Torah tells me, ‘Justice, justice you shall pursue,’ but how can I pursue justice?”</p>\n\n<p>Empower her always to seek pathways to advocate for the vulnerable. As Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy.”</p>\n\n<p><strong>What does the skeptical child ask? </strong></p>\n\n<p>“How can I solve problems of such enormity?”</p>\n\n<p>Encourage him by explaining that he need not solve the problems, he must only do what he is capable of doing. As we read in Pirke Avot—The Ethics of our Ancestors, “It is not your responsibility to complete the work, but neither are you free to desist from it.”</p>\n\n<p><strong>What does the indifferent child say? </strong></p>\n\n<p>“It’s not my responsibility.”</p>\n\n<p>Persuade her that responsibility cannot be shirked. As Abraham Joshua Heschel writes, “The opposite of good is not evil, the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”</p>\n\n<p>And the uninformed child who does not know how to ask... Prompt him to see himself as an inheritor of our people’s legacy. As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.”</p>\n\n<p>At this season of liberation, let us work toward the liberation of all people.</p>\n\n<p>Let us respond to our children’s questions with action and justice.</p>\n",
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"body": "<p>Our story starts in ancient times, with Abraham, the first person to have the idea that statues his contemporaries worshiped as gods were just statues. The idea of one God, invisible and all-powerful, inspired him to leave his family and begin a new people in Canaan, the land that would one day bear his grandson Jacob’s adopted name, Israel.</p>\n\n<p>God had made a promise to Abraham that his family would become a great nation, but this promise came with a frightening vision of the troubles along the way: “Your descendants will dwell for a time in a land that is not their own, and they will be enslaved and afflicted for four hundred years; however, I will punish the nation that enslaved them, and afterwards they shall leave with great wealth.\"</p>\n\n<p>Raise the glass of wine and say:</p>\n\n<p>וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵֽינוּ וְלָֽנוּ</p>\n\n<p>V’hi she-amda l’avoteinu v’lanu.</p>\n\n<p>This promise has sustained our ancestors and us.</p>\n\n<p>For not only one enemy has risen against us to annihilate us, but in every generation there are those who rise against us. But God saves us from those who seek to harm us.</p>\n\n<p> <em>The glass of wine is put down.</em> </p>\n\n<p>In the years our ancestors lived in Egypt, our numbers grew, and soon the family of Jacob became the People of Israel. Pharaoh and the leaders of Egypt grew alarmed by this great nation growing within their borders, so they enslaved us. We were forced to perform hard labor, perhaps even building pyramids. The Egyptians feared that even as slaves, the Israelites might grow strong and rebel. So Pharaoh decreed that Israelite baby boys should be drowned, to prevent the Israelites from overthrowing those who had enslaved them. But God heard the cries of the Israelites. And God brought us out of Egypt with a strong hand and outstretched arm, with great awe, miraculous signs and wonders. God brought us out not by angel or messenger, but through God’s own intervention.</p>\n",
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"covertext": "As you fill the glass of the person to your left, think about a time you felt love for your community. We praise God, R...",
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"body": "<p>As you fill the glass of the person to your left, think about a time you felt love for your community. </p>\n\n<p>We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.</p>\n\n<p>As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth.</p>\n\n<p>The Third Glass of Wine </p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine. </p>\n",
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"covertext": "Gathered around the Seder table, we pour four cups, remembering the gift of freedom that our ancestors received centurie...",
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"body": "<p>Gathered around the Seder table, we pour four cups, remembering the gift of freedom that our ancestors received centuries ago. We delight in our liberation from Pharaoh's oppression.</p>\n\n<p>We drink four cups for four promises fulfilled.</p>\n\n<p>The first cup as God said, \"I will free you from the labors of the Egyptians.\"</p>\n\n<p>The second as God said, \"And I will deliver you from their bondage.\"</p>\n\n<p>The third as God said, \"I will redeem you with an outstretched arm with great judgements.\"</p>\n\n<p>The fourth because God said, \"I will take you to be My People.\"</p>\n\n<p>We know, though, that all are not yet free. As we welcome Elijah the Prophet into our homes, we offer a fifth cup, a cup not yet consumed. </p>\n\n<p>A fifth cup for the 60 million refugees and displaced people around the world still waiting to be free-- from refugee camps in Chad to the cities and towns of Ukraine, for the Syrian refugees still waiting to be delivered from the hands of tyrants, for the thousands of asylum seekers in the United States still waiting in detention for redemption to come, for all those who yearn to be taken in not as strangers but as fellow human beings. </p>\n\n<p>This Passover, let us walk in the footsteps of the One who delivered us from bondage. When we rise from our Seder tables, may we be emboldened to take action on behalf of the world's refugees, hastening Elijah's arrival as we speak out on behalf of those who are not yet free. </p>\n\n<p>אֵלִיָּֽהוּ הַנָּבִיא, אֵלִיָּֽהוּ הַתִּשְׁבִּי,</p>\n\n<p>אֵלִיָּֽהוּ, אֵלִיָּֽהוּ,אֵלִיָּֽהוּ הַגִּלְעָדִי.</p>\n\n<p>בִּמְהֵרָה בְיָמֵֽנוּ יָבוֹא אֵלֵֽינוּ</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד,</p>\n\n<p>עִם מָשִֽׁיחַ בֶּן דָּוִד.</p>\n\n<p>Eliyahu hanavi Eliyahu hatishbi Eliyahu, Eliyahu, Eliyahu hagiladi Bimheirah b’yameinu, yavo eileinu Im mashiach ben-David, Im mashiach ben-David</p>\n\n<p>Elijah the prophet, the returning, the man of Gilad: return to us speedily, in our days with the messiah, son of David.</p>\n",
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"covertext": "Fourth Glass of Wine As we come to the end of the seder, we drink one more glass of wine. With this final cup, we think...",
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"body": "<p>Fourth Glass of Wine As we come to the end of the seder, we drink one more glass of wine. With this final cup, we think of a time we experienced an instance of liberation for our community. We also give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine. Drink the fourth and final glass of wine!</p>\n",
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Dayenu Poem Part I
Haggadah Section: -- Cup #2 & Dayenu

Source:
KB Frazier
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