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"body": "True freedom requires sacrifice and pain. Most human beings only think they want freedom. The truth is they yearn for the bondage of social order, rigid laws, materialism. The only freedom man really wants is to be comfortable.\n\n<p>- Emma Goldman</p>\n",
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"title": "A Poem on the Impossibility of Passover",
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"covertext": "On the Impossibility of Passover by Robert Cohen ‘On Passover we celebrate as if we ourselves have been set free’ On my...",
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"body": "<p><strong>On the Impossibility of Passover</strong></p>\n\n<p>by Robert Cohen</p>\n\n<p><br />\n<em>‘On Passover we celebrate as if we ourselves have been set free’</em></p>\n\n<p>On my journey<br />\nTo the Promised Land<br />\nMy feet have become entangled<br />\nIn the roots of upturned trees</p>\n\n<p>Across the Jordan<br />\nI see homes turned to rubble<br />\nBy the strong hand and the outstretched arm<br />\nBlocking the path to righteousness</p>\n\n<p>Deliverance is held up at the checkpoint<br />\nFreedom chooses hunger<br />\nTo make its case</p>\n\n<p>And what is there left to celebrate<br />\nWith timbrels and dancing?</p>\n\n<p>I ask my questions<br />\nEat bitter herbs<br />\nAnd count the plagues that we have sent</p>\n\n<p>Cleansed<br />\nRefugeed<br />\nAbsenteed<br />\nUnrecognised<br />\nOccupied<br />\nBesieged<br />\nWalled<br />\nSegregated<br />\nSewaged over<br />\nPassed over</p>\n\n<p>Grafitti on the Separation Wall in the West Bank. Credit: Robert Cohen</p>\n\n<p>We have melted our inheritance<br />\nTo cast a new desert idol<br />\nAnd the words from Sinai<br />\nAre crushed beneath its hooves</p>\n\n<p>There is no Moses to climb the mountain a third time<br />\nElijah is detained indefinitely<br />\nThe mission is lost<br />\nFreedom is drowned<br />\nAnd the angels gather to weep</p>\n\n<p>It is the first night of the Feast of Freedom<br />\nI open the Haggadah<br />\nPlace olives on the Seder plate<br />\nAnd confront the impossibility of Passover</p>\n\n<p>This year in Mitzrayim<br />\nThis year in the narrow place</p>\n",
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"covertext": "Old pirates, yes, they rob I; Sold I to the merchant ships, Minutes after they took I From the bottomless pit. But my ha...",
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"body": "<p>Old pirates, yes, they rob I;<br style=\"text-align:center;\" />\nSold I to the merchant ships,<br style=\"text-align:center;\" />\nMinutes after they took I<br style=\"text-align:center;\" />\nFrom the bottomless pit.<br style=\"text-align:center;\" />\nBut my hand was made strong<br style=\"text-align:center;\" />\nBy the 'and of the Almighty.<br style=\"text-align:center;\" />\nWe forward in this generation<br style=\"text-align:center;\" />\nTriumphantly.<br style=\"text-align:center;\" />\nWon't you help to sing<br style=\"text-align:center;\" />\nThese songs of freedom? -<br style=\"text-align:center;\" />\n'Cause all I ever have:<br style=\"text-align:center;\" />\nRedemption songs;<br style=\"text-align:center;\" />\nRedemption songs.<br style=\"text-align:center;\" />\n<br style=\"text-align:center;\" />\nEmancipate yourselves from mental slavery;<br style=\"text-align:center;\" />\nNone but ourselves can free our minds.<br style=\"text-align:center;\" />\nHave no fear for atomic energy,<br style=\"text-align:center;\" />\n'Cause none of them can stop the time.<br style=\"text-align:center;\" />\nHow long shall they kill our prophets,<br style=\"text-align:center;\" />\nWhile we stand aside and look? Ooh!<br style=\"text-align:center;\" />\nSome say it's just a part of it:<br style=\"text-align:center;\" />\nWe've got to fulfil de book.<br style=\"text-align:center;\" />\n<br style=\"text-align:center;\" />\nWon't you help to sing<br style=\"text-align:center;\" />\nThese songs of freedom? -<br style=\"text-align:center;\" />\n'Cause all I ever have:<br style=\"text-align:center;\" />\nRedemption songs;<br style=\"text-align:center;\" />\nRedemption songs;<br style=\"text-align:center;\" />\nRedemption songs.<br style=\"text-align:center;\" />\n<br style=\"text-align:center;\" />\nEmancipate yourselves from mental slavery;<br style=\"text-align:center;\" />\nNone but ourselves can free our mind.<br style=\"text-align:center;\" />\nWo! Have no fear for atomic energy,<br style=\"text-align:center;\" />\n'Cause none of them-a can-a stop-a the time.<br style=\"text-align:center;\" />\nHow long shall they kill our prophets,<br style=\"text-align:center;\" />\nWhile we stand aside and look?<br style=\"text-align:center;\" />\nYes, some say it's just a part of it:<br style=\"text-align:center;\" />\nWe've got to fulfill the book.<br style=\"text-align:center;\" />\nWon't you help to sing<br style=\"text-align:center;\" />\nThese songs of freedom? -<br style=\"text-align:center;\" />\n'Cause all I ever had:<br style=\"text-align:center;\" />\nRedemption songs -<br style=\"text-align:center;\" />\nAll I ever had:<br style=\"text-align:center;\" />\nRedemption songs:<br style=\"text-align:center;\" />\nThese songs of freedom,<br style=\"text-align:center;\" />\nSongs of freedom.</p>\n",
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"title": "AJWS: The Heroic and Visionary Women of Passover",
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"covertext": "Written by Justice Ruth Bader Ginsberg and Rabbi Lauren Holtzblatt On Passover, Jews are commanded to tell the story of...",
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"body": "<p>Written by Justice Ruth Bader Ginsberg and Rabbi Lauren Holtzblatt</p>\n\n\n\n<p>On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story, so that we may better learn how to live our lives today. The stories we tell our children shape what they believe to be possible—which is why at Passover, we must tell the stories of the women who played a crucial role in the Exodus narrative.</p>\n\n<p>The Book of Exodus, much like the Book of Genesis, opens in pervasive darkness. Genesis describes the earth as “unformed and void, with darkness over the surface of the deep.” In Exodus, darkness attends the accession of a new Pharaoh who feared the Israelites and so enslaved them. God alone lights the way out of the darkness in Genesis. But in Exodus, God has many partners, first among them, five brave women.</p>\n\n<p>There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree to kill the Israelite baby boys. And there is Miriam, Moses’ sister, about whom the following midrash is taught: [When Miriam’s only brother was Aaron] she prophesied… “my mother is destined to bear a son who will save Israel.” When [Moses] was born the whole house… filled with light[.] [Miriam’s] father arose and kissed her on the head, saying, “My daughter, your prophecy has been fulfilled.” But when they threw [Moses] into the river her father tapped her on the head saying, “Daughter, where is your prophecy?” So it is written, “And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.”</p>\n\n<p>Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile. The Midrash reminds us that Batya knew exactly what she doing: When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father.</p>\n\n<p>They said to her: “Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?”</p>\n\n<p>But transgress she did.</p>\n\n<p>These women had a vision leading out of the darkness shrouding their world. They were women of action, prepared to defy authority to make their vision a reality bathed in the light of the day. Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with vision and the courage to act, they can carry forward the tradition those intrepid women launched.</p>\n\n<p>While there is much light in today’s world, there remains in our universe disheartening darkness, inhumanity spawned by ignorance and hate. We see horrific examples in the Middle East, parts of Africa, and Ukraine. The Passover story recalls to all of us—women and men—that with vision and action we can join hands with others of like mind, kindling lights along paths leading out of the terrifying darkness.</p>\n",
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"covertext": "by Bradley Burston Blessed are You, Creator of the Second Chance, Vendor of questions and plagues Just this once, just f...",
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"body": "<p>by Bradley Burston</p>\n\n<p>Blessed are You,<br />\nCreator of the Second Chance,<br />\nVendor of questions and plagues<br />\nJust this once, just for this cup,<br />\nCome on down. Take a seat.<br />\nTake a sip. Taste<br />\nOf this cup meant to bring an end to plagues and questions.<br />\nRoll them on your Sacred Tongue, taste as if chewing<br />\nTaste what we taste<br />\nCome on down.<br />\n<br />\nWe're ready to leave Egypt now. We've said our goodbyes and punched the clock for the last time.</p>\n\n<p>We've done what you asked. We sang Dayenu, which means \"You shouldn't have. You needn't have. You're too kind.\"</p>\n\n<p>We did what you asked. We went through what we had, and we took with us only what we thought we really needed.</p>\n\n<p>We have gone two cups. We're almost at the river. No longer slaves, not yet free. It's getting hard to focus. We're ready to eat. Come on down. Your children are hungry. Some of them are already thinking, Make it stop.<br />\n<br />\nThis cup, this is the end of Magid. This is the end of the Q and A, of Your chance to explain.</p>\n\n<p>Blessed are You, who created us, each of us wise and wicked, innocent and too full of shame to know how to ask.</p>\n\n<p>This is the night of second chances. Of reliving seders remembered, and of asking children to remember what they are living now.</p>\n\n<p>Come on down. Taste what we taste. Hold your demands.</p>\n\n<p>Not tonight. Not this week. We're busy this week. We're busy cleaning and making crumbs, debating the meaning and the ethnicity of beans. This week we are serving You.<br />\n<br />\nHelp us, God, to remember that freedom begins the day Pesach ends.</p>\n\n<p>Blessed are You, Creator of the human trait of rebellion, and, thus, inventor of freedom.</p>\n\n<p>Next week, next month, may we take with us out of Egypt only what we really need. May we take with us out of Egypt the idea that we get freedom when we give freedom.</p>\n\n<p>May You, and we, let all who are hungry come and eat.</p>\n\n<p>Blessed are You, our Lord, our God who runs the world and sets the rules of nature, and who creates this fruit of the vine.</p>\n",
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"body": "<p>“Why on this night when we remember the oppression and resistance of Jews should we also think about the lives of people of color?” Because many Jews are people of color. Because racism is a Jewish issue. Because our liberation is connected.</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. On the other hand, the very community that we would turn to for belonging and solidarity — our Jewish community — often doesn’t acknowledge our experience.</p>\n\n<p>Jews of color cannot choose to ignore the experiences of people of color everywhere, anymore than we would ignore our Jewishness. We must fully inhabit both communities and we need all Jews to stand with us, forcefully and actively opposing racism and police violence.</p>\n\n<p>But in order to do so, we must pare our past trauma from our present truth: our history of oppression leaves many of us hyper-vigilant and overly preoccupied with safety. As Jews we share a history that is overburdened with tales of violent oppression. Though different Jewish communities have varying experiences, none of us have escaped painful legacies of persecution, including genocide. This past is real, and part of why we gather today is to remember it. But the past is past. 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 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 traveled 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. 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.</p>\n\n<p>Once we spent spring in the desert. It was harsh and difficult but from that journey grew a people who have endured for centuries. What would happen if we took that journey again, not alone in the wilderness but surrounded by friends and allies, leaving no one behind? ◆</p>\n",
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"covertext": "The traditional aspiration, “Next Year in Jerusalem,” is our people’s millennia-old hope for redemption. At AJWS, our ye...",
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"body": "<p>The traditional aspiration, “Next Year in Jerusalem,” is our people’s millennia-old hope for redemption. At AJWS, our yearning takes the form of hope and action for a more just world. Join us, this year, in helping achieve…</p>\n\n<p>Peace in societies torn by war</p>\n\n<p>Freedom from bigotry and oppression</p>\n\n<p>Equality for minorities shunned by prejudice and hatred</p>\n\n<p>Respect for the aspirations and humanity of women and girls</p>\n\n<p>Acceptance for people persecuted for who they are or whom they love</p>\n\n<p>Sustenance for communities living in hunger</p>\n\n<p>A safe harbor for refugees and survivors of violence</p>\n\n<p>And the promise of dignity and human rights for all.</p>\n\n<p>Together, with those around this Seder table and with our global family connected by our collective pursuit of justice, we pray:</p>\n\n<p>“Next year in a more just world.” And through our actions from this Passover to the next, let us make this dream a reality.</p>\n",
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"covertext": "In every generation, we imagine as if we ourselves are living out the Exodus by gathering at Seder tables to retell the...",
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"body": "<p>In every generation, we imagine as if we ourselves are living out the Exodus by gathering at Seder tables to retell the ancient story of our struggle for freedom. The Haggadah describes four children who each ask questions about the Exodus — and the answers we give them reveal different ways of relating to our liberation story.</p>\n\n<p>Right now in America, we’re living in dangerous and unacceptable times. It’s precisely in times like these when we discover who we are as a people, as a society, as a nation. In this moment, it’s up to each of us to decide what we’re willing to act for and how we want future generations to remember us. The four children teach us that there are many ways that individuals understand their relationship to their own historical moment. At your Seder, consider each of the following responses as potential reactions to the current political environment. How will you respond? What is acceptable in unacceptable times?</p>\n\n<p>We don’t get to choose the historical moment we live in, but we do get to choose how we respond.</p>\n\n<p>How will you respond?</p>\n",
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"covertext": "Not the peace of a cease-fire, not even the vision of the wolf and the lamb, but rather as in the heart when the excitem...",
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"body": "<p>Not with a strong hand</p>\n\n<p>And not with an outstretched arm</p>\n\n<p>And not with great awe</p>\n\n<p>And not with signs</p>\n\n<p>And not with wonders</p>\n\n<p>Rather hesitantly, with small steps, terrified by darkness</p>\n\n<p>Softly</p>\n\n<p>Dedicated</p>\n\n<p>Purposefully</p>\n\n<p>With accuracy</p>\n\n<p>And love</p>\n\n<p>Carrying little signs like the wrinkles of passing time,</p>\n\n<p>the transition of seasons, my changing body, the pearls of my longings.</p>\n\n<p>Getting out of Egypt</p>\n",
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"covertext": "Pack Nothing. Bring only your determination to serve and your willingness to be free. Don’t wait for the bread to rise....",
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"body": "<p>Pack Nothing.<br />\nBring only your determination to serve <br />\nand your willingness to be free.<br />\n<br />\nDon’t wait for the bread to rise.<br />\nTake nourishment for the journey, <br />\nbut eat standing, be ready<br />\nto move at a moment’s notice.<br />\n<br />\nDo not hesitate to leave<br />\nyour old ways behind—<br />\nfear, silence, submission.<br />\n<br />\nOnly surrender to the need <br />\nof the time— to love<br />\njustice and walk humbly<br />\nwith your God.<br />\n<br />\nDo not take time to explain to the neighbors.<br />\nTell only a few trusted friends and family members.<br />\n<br />\nThen begin quickly, <br />\nbefore you have time to sink back <br />\ninto the old slavery.<br />\n </p>\n\n<p>You will learn to eat new food<br />\nand find refuge in new places.<br />\nI will give you dreams in the desert<br />\nto guide you safely home to that place<br />\nyou have not yet seen.<br />\n<br />\nThe stories you tell one another around your fires<br />\nin the dark will make you strong and wise.<br />\n </p>\n\n<p>Those who fight you will teach you.<br />\nThose who fear you will strengthen you.<br />\nThose who follow you may forget you.<br />\nOnly be faithful. This alone matters.</p>\n\n<p><br />\nWear protection. <br />\nYour flesh will be torn<br />\nas you make a path<br />\nwith your bodies<br />\nthrough sharp tangles. <br />\nWear protection.<br />\n<br />\nSing songs as you go, <br />\nand hold close together.<br />\nYou may at times grow<br />\nconfused and lose your way.<br />\n<br />\nContinue to call each other<br />\nby the names I’ve given you, <br />\nto help remember who you are.<br />\nYou will get where you are going<br />\nby remembering who you are.<br />\n </p>\n",
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"body": "<p>The word Seder means “order.” While order can be oppressive when it<br />\nsuppresses creativity and choice, order can also be a liberating source of<br />\nstability.<br />\nIn the first chapter of Genesis, the world is fashioned out of chaos, each<br />\nstage of Creation providing the foundation for the next. First light bursts out<br />\nfrom darkness; then the waters appear, followed by trees and plants; then<br />\nanimals, from small to large; and finally, human beings. The organizing<br />\nprinciple of Creation is itself a promise of the goodness inherent in the<br />\nworld. Rather than eliminating chaos, the natural order contains it,<br />\nchanneling its creativity and vitality to support all life.<br />\nLikewise, democratic societies are built on order. The three branches of<br />\ngovernment, each playing a distinct role, create a delicately balanced<br />\nstructure. Were one branch to overpower the others, the resulting imbalance<br />\ncould return our society to chaos. From a Jewish perspective, this system<br />\nunderscores the belief that no human is above the law, and that the social<br />\ncontract protects humanity from our worst instincts.<br />\nThe order of the Seder reflects the innate human desire to create order out of<br />\nchaos. Each step in the Seder has its place. We begin with a welcome, then<br />\nexplain the purpose of the gathering, enjoy a sacred communal meal, and<br />\nclose with thanksgiving and hope for the future. Within this fixed order,<br />\nthere is still room to tell stories, to discuss, and most important, to ask<br />\nquestions. Chaos is not eradicated but contained, its energy channeled into<br />\ncreative rituals and engagement.</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": "\n\n<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.<br />\nWe drink four cups for four promises fulfilled.<br />\nThe first cup as God said, “I will free you from the labors of the Egyptians.”<br />\nThe second as God said, “And I will deliver you from their bondage.”<br />\nThe third as God said, “I will redeem you with an outstretched arm and with great judgments.”<br />\nThe fourth because God said, “I will take you to be My People.”<br />\nWe know, though, that all are not yet free. As we welcome Elijah the Prophet into our homes, we offer<br />\na fifth cup, a cup not yet consumed.<br />\nA fifth cup for the 60 million refugees and displaced people around the world still waiting to be free<br />\n— from the refugee camps in Chad to the cities and towns of Ukraine, for the Syrian refugees still<br />\nwaiting to be delivered from the hands of tyrants, for the thousands of asylum seekers in the United<br />\nStates still waiting in detention for redemption to come, for all those who yearn to be taken in not as<br />\nstrangers but as fellow human beings.<br />\nThis Passover, let us walk in the footsteps of the One who delivered us from bondage. When we<br />\nrise from our Seder tables, may we be emboldened to take action on behalf of the world’s refugees,<br />\nhastening Elijah’s arrival as we speak out on behalf of those who are not yet free.</p>\n\n<p> <em>–Reprinted with permission from HIAS.</em> </p>\n",
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"covertext": "The WISE child asks “how can we speak truth to power in ways that demonstrate commitment to intersectionality, and how c...",
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"body": "<p>The WISE child asks “how can we speak truth to power in ways that demonstrate commitment to intersectionality, and how can we leverage every resource we have to make the world a better place?”</p>\n\n<p>To her, we say “thank you. Keep leading the way. We will follow you and support you as you continue to ask important questions.”</p>\n\n<p>The WICKED child asks “what did you do to this world? What can I do about it anyway?”</p>\n\n<p>To him, we say “I’m sorry. But it’ll be your world soon enough, so you better get involved.”</p>\n\n<p>The SIMPLE child asks “Can you please stop killing us?”</p>\n\n<p>To her, we say “Yes. We will fight for you.”</p>\n\n<p>As for THE CHILD WHO CANNOT ASK, we owe it to him to fight with every fiber of our beings to make this world a better place, a more just and righteous place, a place worthy of his memory and of his siblings’ futures.</p>\n",
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"covertext": "The Seder Plate Karpas: Karpas represents the initial flourishing of the Israelites during the first years in Egypt. At...",
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"body": "<p></p>\n\n<p><b>The Seder Plate</b></p>\n\n<p><b>Karpas: Karpas represents the initial flourishing of the Israelites during the first years in Egypt. At the end of the biblical book of <a href=\"http://www.myjewishlearning.com/texts/Bible/Torah/Genesis.shtml\">Genesis</a>, Joseph moves his family to Egypt, where he becomes the second-in-command to Pharaoh. Protected by Joseph's exalted status, the family lives safely for several generations and proliferate greatly, becoming a great nation. The size of this growing population frightens the new Pharaoh, who enslaves the Israelites, lest they make war on Egypt. Even under slave conditions, the Israelites continue to reproduce, and Pharaoh eventually decrees that all baby boys be killed. In the course of the seder, we dip the karpas in salt water in order to taste both the hope of new birth and the tears that the Israelite slaves shed over their condition.</b></p>\n\n<p><b><a href=\"http://www.myjewishlearning.com/haroset\">Haroset</a>: This mix of fruits, wine or honey, and nuts symbolizes the mortar that the Israelite slaves used to construct buildings for Pharaoh. The name itself comes from the Hebrew word cheres or clay. Ashkenazi Jews generally include apples in haroset, a nod to the midrashic tradition that the Israelite women would go into the fields and seduce their husbands under the apple trees, in defiance of the Egyptian attempts to prevent reproduction by separating men and women.</b></p>\n\n<p><b><a href=\"http://www.myjewishlearning.com/maror\">Maror</a>: This bitter herb allows us to taste the bitterness of slavery. Like life in Egypt, these lettuces and roots taste sweet when one first bites into them, but then become bitter as one eats more. We dip maror into haroset in order to associate the bitterness of slavery with the work that caused so much of this bitterness.</b></p>\n\n<p><b><a href=\"http://www.myjewishlearning.com/shankbone\">Z'roa</a>: A roasted lamb shank bone that symbolizes the lamb that Jews sacrificed as the special Passover offering when the <a href=\"http://www.myjewishlearning.com/im_looking_for/?k=206\">Temple</a> stood in <a href=\"http://www.myjewishlearning.com/hot_topics/ht/Jerusalem.shtml\">Jerusalem</a>. The z'roa serves as a visual reminder of the sacrifice that the Israelites offered immediately before leaving Egypt and that Jews continued to offer until the destruction of the Temple. <a href=\"http://www.myjewishlearning.com/blog/culture/vegetarian-on-passover/\">Vegetarians</a> often substitute a <a href=\"http://www.myjewishlearning.com/holidays/Jewish_Holidays/Passover/The_Seder/Seder_Plate_and_Table/Vegetarian_Shankbone.shtml\">roasted beet</a>, both because the red of the beet resembles the blood of the sacrifice and because the Talmud mentions beets as one of the vegetables sometimes dipped during the seder.</b></p>\n\n<p><b><a href=\"http://www.myjewishlearning.com/egg\">Beitzah</a>: A roasted egg that symbolizes the hagigah sacrifice, which would be offered on every holiday (including Passover) when the Temple stood. The roundness of the egg also represents the cycle of life--even in the most painful of times, there is always hope for a new beginning.</b></p>\n\n<p><b>Olive: An olive on my Seder plate represents the oppression of Palestinians at the hands of the Israelie Government. It reminds us to ask: “How will we, as Jews, bear witness to the unjust actions committed in our name? Will these olives inspire us to be bearers of peace and hope for Palestinians — and for all who are oppressed?” (Forward, Put an Olive on the Seder Plate)</b></p>\n\n<p><b>Orange: The orange reminds us of the presence of LGBTQ folks in our community, and the oppression they and all of us face within the strict gender and sexuality roles enforced in the name of our tradition. </b></p>\n\n<p><b>Tomato: The tomato is a symbol of modern-day slavery, representing the migrant workers who suffer abuse at the hands of a consumer market that demands fruits and vegetables without regard for how the pickers are treated. </b></p>\n\n<p><b>Lock and Key: We place the lock and key on our seder plate tonight to ally ourselves with those who are behind bars, with those who are labelled as felons in the community, and with the parents, children, and other family members of those who are locked up and locked out. The key represents our commitment, as Jews who know a history of oppression, to join the movement to end mass incarceration in the United States. The key reminds us of our potential to partner with the Source of Liberation to unlock a more promising, dignified future for us all.</b></p>",
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"covertext": "1. Once upon a time our people went into galut, exile, in the land of Egypt. During a famine our ancestor Jacob and his...",
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"body": "\n\n<p></p>\n\n<p><b>1. Once upon a time our people went into galut, 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 Pharaoh’s court, and our people were well-respected and well-regarded, secure in the power structure of the time.</b></p>\n\n\n\n<p><b>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 “the Hebrew women are so hardy, they give birth before we arrive!” 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 Pharaoh’s daughter, who named him Moshe because min ha-mayim m’shitihu, 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.</b></p>\n\n\n\n<p><b>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.</b></p>\n\n\n\n<p><b>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. </b></p>\n\n<p><b>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.</b></p>\n\n\n\n<p><b>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.)</b></p>\n\n<p><b>Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaoh’s daughter came with us, and traded her old title (bat-Pharaoh, daughter of Pharaoh) for the name Batya, “daughter of God.”</b></p>\n\n\n\n<p><b>6. Pharaoh’s 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 Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit.</b></p>\n\n\n\n<p><b>7. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.</b></p>",
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"covertext": "Excerpt from \"Wash Your Hands\" by Dori Midnight We are humans relearning to wash our hands. Washing our hands is an act...",
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"body": "<p>Excerpt from \"Wash Your Hands\" by Dori Midnight</p>\n\n\n\n<p>We are humans relearning to wash our hands. <br />\nWashing our hands is an act of love<br />\nWashing our hands is an act of care<br />\nWashing our hands is an act that puts the hypervigilant body at ease <br />\nWashing our hands helps us return to ourselves by washing away what does not serve.</p>\n\n<p><br />\nWash your hands <br />\nlike you are washing the only teacup left that your great grandmother carried across the ocean, like you are washing the hair of a beloved who is dying, like you are washing the feet of Grace Lee Boggs, Beyonce, Jesus, your auntie, Audre Lorde, Mary Oliver- you get the picture. <br />\nLike this water is poured from a jug your best friend just carried for three miles from the spring they had to climb a mountain to reach.<br />\nLike water is a precious resource <br />\nmade from time and miracle</p>\n\n<p>---</p>\n\n<p>It is already time to remember to hang garlic on our doors<br />\nto dip our handkerchiefs in thyme tea<br />\nto rub salt on our feet<br />\nto pray the rosary, kiss the mezuzah, cleanse with an egg.<br />\nIn the middle of the night,<br />\nwhen you wake up with terror in your belly, <br />\nit is time to think about stardust and geological time<br />\nredwoods and dance parties and mushrooms remediating toxic soil.<br />\nit is time<br />\nto care for one another<br />\nto pray over water<br />\nto wash away fear<br />\nevery time we wash our hands</p>",
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"title": "A Blessing For Staying Inside",
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"covertext": "by Joyce Bartlett May you find happiness in the small spaces. Joy in the staying put. No highways. No office buildings....",
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"body": "<p>by Joyce Bartlett</p>\n\n<p>May you find happiness in the small spaces. Joy in the staying put. No highways. No office buildings. No crowded subways.</p>\n\n<p>May you find peace in your own kitchen. May your four walls feel like a sanctuary. A haven from a noisy world.</p>\n\n<p>May you take pleasure in a bad pun, or a bowl of popcorn. Laughing with the people close to you. Patting the grateful dog. The clever cat.</p>\n\n<p>May you discover the delight of writing letters on paper. In baking cookies. In the birds visiting your early spring garden.</p>\n\n<p>May you find yourself fully in the present moment. Where all of life is happening right now. And worries about the future don't exist.</p>\n\n<p>May you invent ways to help people who need you. Because times like this were made to remind us that we are all the same.</p>\n\n<p>Even as you wrap yourself in a blanket of solitude, may you discover the secrets of the universe from your spot on the couch.</p>\n\n<p>And...may you be so well-loved that others will rejoice when you are finally able to run into their arms again.</p>",
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"handle": "god-does-not-bring-plagues-1",
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"covertext": "At every Seder, as we recite the ten plagues over Egypt we pour out a drop of wine to symbolize our sadness. We are hea...",
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"body": "<p>At every Seder, as we recite the ten plagues over Egypt we pour out a drop of wine to symbolize our sadness. We are heartbroken that any soul had to suffer, even those who hated us,<br />\ntormented us and enslaved us.<br />\nAnd still, we sing lighthearted songs with our children about “frogs here, frogs there.”<br />\nAnd as we enumerate the plagues we find ourselves muttering the final plague beneath our breath, not wanting to frighten our own children,<br />\nnot knowing what to make of a God who would murder innocent children.</p>\n\n<p>Tonight, more than ever, it is time to liberate the God of the Universe from “Acts of God”. There was a time in history when we didn’t understand what caused earthquakes or floods or fires or contagious viruses. In order to feel less helpless in the face of nature’s fierce capricious power, religions found comfort in blaming the victims of plagues for their own suffering. The Torah ascribes mass slaughter to God as divine punishment for sin: “They brought this upon themselves, they had it coming.” </p>\n\n<p>But God is praying to be freed from this monstrous portrayal.<br />\nTonight is the time to liberate God from this twisted, sadistic depiction.<br />\nTonight is the time to proclaim God as the One who lifts us up, frees us,<br />\nshelters and blesses us each day.<br />\nPassover will survive without a belief in a God who visits plagues upon any soul. </p>\n\n<p>The key to Passover is a belief in rebirth, a belief that tomorrow can be better than today;<br />\na knowing that we each have a critical part to play in the unfolding of hope.<br />\nFreedom begins with open eyes and ears and hearts.<br />\nSeas will part, answers will come, cures will emerge,<br />\nNew ways of believing will sprout up and take root,<br />\nA universal love that mirrors God’s love for every living creature<br />\nAnd for our world.</p>\n\n<p>In the book of Exodus we are told that Pharaoh’s sorcerers were able to replicate the plague of frogs. The only difference between Moses and the sorcerers was: only Moses could remove the plague.<br />\nWhen the sorcerers witnessed Moses reverse the plague they cried out: “This is the hand of God.”</p>\n\n<p>The truth is, it doesn’t take any great supernatural powers to bring about a plague. We all have the power to destroy life and to destroy the earth and our atmosphere. But it does take great holy powers to reverse a plague, to heal the sick, to heal our planet, to heal hatred and war. The Healing Hand of God acting through us is what will save us and lead us from constriction to wide open spaces,<br />\nfrom fear to faith, from darkness to light, from worry to peace of mind,<br />\nfrom economic hardship to abundance, from illness to health.</p>\n\n<p>Let us raise a glass and drink a Cup of Praise to the Soul of Souls<br />\nwho fills us with the power to end all plagues.<br />\nAnd let us say, Amen. </p>",
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"covertext": " Red Sea: April 2002 by Aurora Levins Morales This Passover, who reclines? Only the dead, their cupped hands filling slo...",
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"body": "<p> <strong>Red Sea: April 2002</strong><br />\nby Aurora Levins Morales</p>\n\n<p><br />\nThis Passover, who reclines?<br />\nOnly the dead, their cupped hands filling slowly<br />\nwith the red wine of war. We are not free.<br />\n<br />\nThe blood on the doorposts does not protect anyone.<br />\nThey say that other country over there<br />\ndim blue in the twilight<br />\nfarther than the orange stars exploding over our roofs<br />\nis called peace.<br />\n<br />\nThe bread of affliction snaps in our hands like bones,<br />\nis dust in our mouths. This bitterness brings tears to our eyes.<br />\nThe figs and apples are sour. We have many more<br />\nthan four questions. We dip and dip,<br />\nsalt stinging our fingers. <br />\nUnbearable griefs braided into a rope so tight<br />\nwe can hardly breathe,<br />\nWhether we bless or curse,<br />\nthis is captivity.<br />\nWe would cross the water if we knew how.<br />\nEveryone blames everyone else for barring the way.<br />\n<br />\nListen, they say there is honey swelling in golden combs, over there,<br />\ndates as sweet and brown as lovers' cheekbones,<br />\nbread as fragrant as rest,<br />\nbut the turbulent water will not part for us.<br />\nWe've lost the trick of it.<br />\n<br />\nBack then, one man's faith opened the way.<br />\nHe stepped in, we were released, our enemies drowned.<br />\n<br />\nThis time we're tied at the ankles.<br />\nWe cannot cross until we carry each other,<br />\nall of us refugees, all of us prophets.<br />\nNo more taking turns on history's wheel,<br />\ntrying to collect old debts no-one can pay.<br />\nThe sea will not open that way. <br />\n<br />\nThis time that country<br />\nis what we promise each other,<br />\nour rage pressed cheek to cheek<br />\nuntil tears flood the space between,<br />\nuntil there are no enemies left,<br />\nbecause this time no one will be left to drown<br />\nand all of us must be chosen. <br />\nThis time it's all of us or none. </p>",
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"covertext": "Dayeinu by carrie sarah kaufman If we have checked in with our hearts today Dayeinu If we have made a cup of tea Dayei...",
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"body": "<p><b>Dayeinu by carrie sarah kaufman</b><br />\n </p>\n\n<p><b>If we have checked in with our hearts today</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have made a cup of tea</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have sent a prayer to loved ones</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have closed our eyes at night</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have given what we can</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have listened to a hurting friend</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have prepared food, or even just eaten some</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have committed to change</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have found ways to act for change from home</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have thanked our ancestors with humility</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have brushed our teeth and washed our hands</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we have hope</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>If we are breathing</b></p>\n\n<p><b>Dayeinu</b></p>\n\n\n\n<p><b>~ </b></p>\n\n<p><b>Please, feel welcome to take a moment to add your own Dayeinus</b></p>",
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"covertext": "On this night of doorways, the bread of our ancestors waits on our table. It is easy to think of this round flat bread a...",
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"body": "<p>On this night of doorways, the bread of our ancestors waits on our table.</p>\n\n<p>It is easy to think of this round flat bread as a full moon, except the moon was once part of this planet and was ripped away and the seas keep longing for it and leaping upward. The whole is already broken. The ball of the earth has its shifting tectonic plates, the skin has its pores where the air bores in. Everything whole in the world has an edge where it broke off something or was cut away.</p>\n\n<p>The bread we are about to break is already broken. We want to think it and we are perfect, but the loaf is an illusion, a compromise with the shattering of light. Yet maybe it’s in slow breaking that wholeness happens. The bud of the apple tree fragments into beauty and the stem of the iris tears its way through the soil. The heart breaks as it grows. You could call that wholeness: the movement of life toward a fuller version of itself, the egg releasing its core into the world, the tree lurching its way toward branches. It’s the splitting of the sea that lets us out of Egypt: severed from the old self we thought invincible, we run toward a future that shatters the moment we enter it, becoming the multiple and unknown present.</p>\n\n<p>Bless the world that breaks to let you through it, Bless the gift of the grain that smashes its molecules to feed you over & over. This Passover night, time is cracking open. Wholeness is not the egg; it’s the tap tap tap of the wet-winged baby bird trying to get out. Break the bread at the feast of liberation. Go ahead. Do it. The whole is already broken, and so are you, and freedom has to have its jagged edges. But keep one half for later, because this story isn’t whole, and isn’t over.</p>\n\n<p>(Rabbi Jill Hammer)</p>",
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"covertext": "“We still believe, or many of us do, what the Exodus first taught… First; that wherever you live, it is probably Egypt;...",
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"body": "<p style=\"text-align:center;\">“We still believe, or many of us do, what the Exodus first taught… First; that wherever you live, it is probably Egypt; second; that there is a better place, a world more attractive, a promised land… There is no way to get from here to there except by joining together and marching.”- MICHAEL WALZER IN EXODUS AND REVOLUTION</p>\n\n<p>The seder ends with a reminder that we are not yet where we want to be. There is a better place, a promised land, and next year we hope to hold our seder there. We say these same words each year because we are always on a path to liberation. We can make liberation real by embarking on this journey together. To study the Passover story is to understand that our Exodus from Egypt was possible when the false ideologies that enabled the enslavement of Israelites—that some people are greater than others, that some people are a threat—were torn down, step by step. Every day we witness our country grappling with revealing questions of identity and democracy—who belongs, who can be safe, who can thrive. Since its founding, the false ideologies of white supremacy—that some people are greater than others, that some people are a threat—have been core to our country’s economy, governance, and culture. Are we ready to dismantle these ideologies, step by step? Liberation is a constant journey, but it’s not without a destination. Liberation—ours and yours—lies ahead. Are we ready to begin?</p>",
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"body": "<p>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 reform our criminal justice system so that it meets the highest ideals of society and overcomes the brokenness – the spilled blood – that began this cycle in the first place.<br />\n\t </li>\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, the lack of affordable housing 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.<br />\n\t </li>\n\t<li>Today’s health care system 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.<br />\n\t </li>\n\t<li>Sadly the plague of gun violence 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> in the fourth plague, 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.<br />\n\t </li>\n\t<li>Hungry kids are not a distant tragedy; they are in every community. Our tradition is explicit in commanding that we feed the hungry, 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.<br />\n\t </li>\n\t<li>Malaria, 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.<br />\n\t </li>\n\t<li>We must all take action to adapt to and to mitigate the effects of climate change, 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.<br />\n\t </li>\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 paid sick days disrupt the lives of families and workplaces across the United States. Without a national minimum standard, workers face agonizing choices between health and subsistence.<br />\n\t </li>\n\t<li>Education 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.<br />\n\t </li>\n\t<li>There are many structural policy changes that we can make to ameliorate economic inequality. 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. Raising the minimum wage 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>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.</p>\n\n<p>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>",
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"body": "<p><b>We read at the start of Exodus that the oppression and enslavement of the Israelites in the land of ancient Egypt stemmed from Pharaoh's fear that they would overwhelm the Egyptian nation. Our community is all too familiar with a telling of the Passover story that inaccurately compares ancient Egyptians to the modern day Middle East. We regularly hear the narrative that in order to be free, our ancestors needed to flee Arab lands, Arab culture, and Arab rule. In this telling of the story, Arab Muslim people are, and always have been, the perpetual enemy of the Jewish people. </b></p>\n\n<p><b>To vision, to strength, to sweetness along the way. Our ancestors, the mixed multitude of Israelites and others who fled Egypt, tore down walls, refused deathly bans, and protected each other along the way. May their legacy be our strength as we in our time block the building of walls, resist Islamophobic bans, support and protect refugees and immigrants, and resist police violence and broken windows policing. May this cup ignite our dreams, fuel our courage, grant us strength for the fight ahead. </b></p>",
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"body": "<p>Why are we talking about liberation?</p>\n\n<p>\"Liberation requires us to become aware of and dismantle the inevitable ways systems of domination live in us. Freedom, the ongoing state achieved through liberation, requires this awareness profoundly. Through releasing old, habitual, behavioral contracts that uphold white supremacy in ourselves and others and building new embodied competencies, we reclaim our bodies and inhabit our lives ever more fully and intentionally. As our experience of life is heightened and nourished by increased awareness and capacity to choose, rather than only react, we become more able to coordinate skillfully with others from a ground of authenticity, trust and accountability.\" -Black Organizing for Leadership</p>",
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"body": "<p>We place an acorn* on our seder plate:</p>\n\n<p>To remember this land and how its First Peoples lived before the ravages of colonization. To remind ourselves that those of us who are not Indigenous are guests here, to honor our hosts. To open ourselves to the vastness of the miracles that are already possible in our time, just as the oak is already possible within the acorn. </p>\n\n<p> <em>*Oaks give their acorns in the fall, the opposite pole of the year. Now, in springtime, the oak's blossoms hint at the acorns to come. If you don't have an acorn, you can use a picture of one this year. Come fall, you can collect acorns for your future seder plates.</em> </p>",
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"body": "<p>Prayer is meaningless unless it is subversive, unless it seeks to overthrow and ruin the pyramids of callousness, hatred, opportunism, falsehoods. -Abraham Joshua Heschel</p>\n\n<p>What are we praying to subvert tonight? What do we pray to subvert as we leave here?</p>",
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"body": "<p><b>As we begin, we would like to recognize the Massachusett and Pawtucket Nations on whose traditional territory we are gathering, acknowledging them as the past, present and future caretakers of this land. It’s our hope, that by acknowledging them in this small way, we honor the history, wisdom, and resistance of native communities on whose land we stand. And of the many peoples who made possible our presence here today. </b></p>\n\n<p><b>This practice, of acknowledging the former inhabitants of the land, is now common practice in Australia, New Zealand anmost recently, Canada; it is gaining a foothold in some communities in the U.S. It is a way to say that we are all products of conflict over land and borders, and we can only do better, going forward, if we acknowledge the past.</b></p>",
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"covertext": "Three conclusions from the Exodus story: 1) Wherever you live, it is probably Mitzrayim. 2) There is a better place, a p...",
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"body": "<p>Three conclusions from the Exodus story:</p>\n\n<p>1) Wherever you live, it is probably Mitzrayim.</p>\n\n<p>2) There is a better place, a promised land.</p>\n\n<p>3) The way to this promised land is through the wilderness – there is no way to get there except by joining together and marching</p>\n\n",
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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.</p>\n\n<p>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>If I am not for myself, who will be for me? But if I am for myself only, what am I? And if not now, when? -Hillel</p>\n\n<p>And if not with others, how? -Adrienne Rich </p>",
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"covertext": "Broken bread waits on our table. The whole is already broken. Everything whole in the world has an edge where it broke o...",
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"covertext": "Why do we eat matzah? Because during the Exodus, our ancestors had no time to wait for dough to rise. So they improvi...",
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"body": "<p><b>Why do we eat matzah? Because during the Exodus, our ancestors had no time to wait for dough to rise. So they improvised flat cakes without yeast, which could be baked and consumed in haste. The matzah reminds us that when the chance for liberation comes, we must seize it even if we do not feel ready—indeed, if we wait until we feel fully ready, we may never act at all.</b></p>\n\n<p><b>בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ: </b></p>\n\n<p><b>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתַָיו וְצִוָּנוּ עַל אֲכִילַת מַצָּה:</b></p>\n\n\n\n<p><b>Baruch atah, Adonai eloheinu, melech ha’olam, hamotzi lechem min ha’aretz.</b></p>\n\n<p><b>Baruch atah, Adonai eloheinu, melech ha’olam, asher kidshanu b’mitzvotav, </b></p>\n\n<p><b>v’tzivanu al achilat matzah.</b></p>\n\n<p><b>Blessed are you, Adonai, Breath of Life, who brings forth bread from the earth.</b></p>\n\n<p><b>Blessed are you, Adonai, Breath of Life, who sanctifies us with the commandment to eat matzah.</b></p>\n\n<p><br />\n<br />\n </p>",
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"handle": "i-thank-you-god-for-this-most-amazing",
"title": "i thank you God for this most amazing",
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"covertext": "i thank You God for most this amazing day:for the leaping greenly spirits of trees and a blue true dream of sky;and for...",
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"body": "\n\n<p><b>i thank You God for most this amazing</b></p>\n\n<p><b>day:for the leaping greenly spirits of trees</b></p>\n\n<p><b>and a blue true dream of sky;and for everything</b></p>\n\n<p><b>which is natural which is infinite which is yes</b></p>\n\n\n\n<p><b>(i who have died am alive again today,</b></p>\n\n<p><b>and this is the sun’s birthday;this is the birth</b></p>\n\n<p><b>day of life and of love and wings:and of the gay</b></p>\n\n<p><b>great happening illimitably earth)</b></p>\n\n\n\n<p><b>how should tasting touching hearing seeing</b></p>\n\n<p><b>breathing any—lifted from the no</b></p>\n\n<p><b>of all nothing—human merely being</b></p>\n\n<p><b>doubt unimaginable You?</b></p>\n\n\n\n<p><b>(now the ears of my ears awake and</b></p>\n\n<p><b>now the eyes of my eyes are opened)</b></p>\n\n<p><br />\n </p>",
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"covertext": "Jews have always vowed to one another: “L’shana haba-a bi-Y’rushalayim/ Next Year in Jerusalem!” Why does the seder end...",
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"body": "<p>Jews have always vowed to one another: “L’shana haba-a bi-Y’rushalayim/ Next Year in Jerusalem!”</p>\n\n<p>Why does the seder end with this vow?</p>\n\n<p>For Jews, forced into diaspora two thousand years ago, wandering always in countries which were sometimes safe harbors and sometimes nightmares, the dream of Jerusalem was more than the city itself. To dream that next year we would be in Jerusalem is to dream of a land and a time of autonomy, safety, self-determination, the right to one’s own culture and language and spirituality, to live on land that can’t be taken from you by the whim of an outside power. To live with the basic right to be who you are. Jerusalem comes from the same word root as “shalom” which is usually translated as “peace” but actually means “wholeness.” Reader: But this year, in Jerusalem, wholeness is very far away, and the news seems to be worse with each passing day. Still, when we look for the sparks of resistance, we see them everywhere. Fed by an aching for justice, some sparks have already grown to small brush fires, and grow in strength each day.</p>\n\n<p>This year we say instead: </p>",
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Emma on Freedom
Haggadah Section: Yachatz
True freedom requires sacrifice and pain. Most human beings only think they want freedom. The truth is they yearn for the bondage of social order, rigid laws, materialism. The only freedom man really wants is to be comfortable.
- Emma Goldman
Women's Seder
HA
Haggadot
Table of contentsLearning to say Dayenu Miriam's Cup - Winona LaDuke, Native American Activist The Passover Symbols, The Orange & Miriam's Cup Learning to say Dayenu Orange on the Passover Seder Plate Still We Rise Audre Lorde Quote Women's seder introduction My Jewish Anniversary: A Liberation Story This is Just the Beginning Dispelling the Urban Myth of the Orange on the Seder Plate The Well of Tradition and Miriam's Well Dismantle the Patriarchy Rape Culture Is... Revenge of Dinah: Candle Lighting Volunteer The First Cup - Out of Slavery Downtown Los Angeles 1.21.17 Kosi R'vayah-My Cup Runneth Over 4 Cups, 4 Promises and 4 Mothers Kadesh On Account of the Righteous Women First Cup of Wine TOGETHER Urchatz - Dip Hands Urchatz Dear 1%... Revenge of Dinah: Urchatz Karpas Karpas Image Breaking the matzah - hunger Emma on Freedom Men of Quality Respect... The Second Cup - I will deliver you Hannah Szenes Quote Women's Rights Are Human Rights The Heroic and Visionary Women of Passover Carole King: One Small Voice, 2017 Release Women of the Wall Miriam's Cup Ritual for the Family Seder A Feminist Seder Ma Nishtana Alternative Four Questions Four Daughters The Four Daughters Queer Latina Femmes Fight Back Revenge of Dinah: Four Children Mi Chamocha - Awe and Wonder in the Sea Gender Quiz for Passover Gender Reflections on the Passover Story Justice For All The role of women in The Redemption from Egypt Telling Our Story Resist or Cease to Exist Ten plagues that women today face Ten Modern Plagues A Seventeen-Year-Old Jewish Feminist's Ten Plagues Hands Off My Uterus Ten Plagues of Rape Culture Rachtza- Mandi Cohen The Journey Towards Liberation - The complicated parts Lamenting the Wounds of Mother Earth Infertility and Apples Maybe She's Born With It... Mixing the Bitter and the Sweet Apples Diversity Makes Us Who We Are The Third Cup - I will redeem you Where Did All the Women Go? The Fourth Cup - I will gather you Adrienne Rich on Freedom Poem Of Miriam I Change Myself, I Change the World won't you celebrate with me, by Lucille Clifton Does Your Feminism Gentrify My Hood? Snow
- -- Cup #2 & Dayenu
- Introduction
- Kadesh
- Urchatz
- Karpas
- Yachatz
- Maggid - Beginning
- Commentary / Readings
- -- Four Questions
- -- Four Children
- -- Exodus Story
- -- Ten Plagues
- Rachtzah
- Maror
- Koreich
- Tzafun
- Bareich
- Hallel
- Nirtzah
- Conclusion
- Songs
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