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"covertext": "We are here to remember the old story of the liberation of the ancient Hebrews from slavery in Egypt - a great struggle...",
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"body": "<p>We are here to remember the old story of the liberation of the ancient Hebrews from slavery in Egypt - a great struggle for freedom and dignity.<br />\nWe are here because the struggle for human freedom never stops.<br />\nWe are here to remember all people who are still struggling for their freedom.</p>\n\n<p>As we feel how wonderful and important it is for diverse peoples to come together, let us recite and then sing the words of HINNEH MAH TOV.</p>\n\n<p>HINNEH, MAH TOV - BEHOLD, HOW GOOD! (Adaptation* of T'hillim / Psalms 133.1)<br />\nEveryone:</p>\n\n<p>Hinneh, mah tov u-mah naim</p>\n\n<p>shevet ahim gam yahad!</p>\n\n<p><br />\nBehold, how good and how pleasant it is</p>\n\n<p>when people dwell together in unity!</p>\n\n<p>We say the <em>shehechianu </em> when we do something for the first time, or for the first time in a while. Tonight is the first time this particular group has gathered together in community to celebrate Pesakh. We are so glad we could all be together!</p>\n\n<p><strong>Barukh ata adonai, elohaynu melekh ha'olam shehekheyanu v'kiy'manu v'higiyanu lazman hazeh. </strong></p>\n\n<p><strong>Blessed are you, our source, light of the universe, who has given us life, sustained us, and enabled us to reach this season. </strong></p>\n\n<p> <em>Light the candles </em> </p>\n\n<p><strong>Barukh ata adonai, elohaynu melekh ha'olam, asher kidshanu b'mitzvotav v'sivanu l'hadlik ner shel yom tov. </strong></p>\n\n<p><strong>Blessed are you, Adonai our God, who has made of one earth, one flesh, all the peoples of the world who did exalt Humankind by breathing the life of the mind and the love of freedom into us; who did sanctify us so that we might know and say what was holy and profane, what was freedom and what slavery. </strong></p>\n\n<p>On this night we have gathered to celebrate the holiday Pesakh, the holiday commemorating the liberation of our people. We extend heartiest greetings to you all. Gut yom tov to all—gut yom tov!</p>\n",
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"body": "<p>Traditionally, the four cups symbolize the four promises God makes to the Israelites. The first is Hotzeiti, “I will bring you forth from slavery.” We drink this first cup in honor of the long history of Jewish women and men fighting against capitalism and for freedom and social justice. Let us raise our glasses and drink the first toast.</p>\n\n<p><strong>Barukh ata adonai, elohaynu melekh ha'olam borei p'ri hagefen. To our people, to its future, to its courage, to its hope, to a brighter </strong><strong>brave tomorrow, Free of chain and free of rope. L’chaim! </strong></p>\n\n<p> <em>Drink the wine. </em> </p>\n",
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"body": "<p>Miriam, the sister of Moses, was a strong prophet who first saved Moses when he was a baby and then joined him to lead the Jewish people to freedom.</p>\n\n<p>As Miriam once led the women of Israel in song and dance to praise God for the miracle of splitting the Red Sea, so we now rejoice and celebrate freedom.</p>\n\n<p>Miriam's cup is filled with water, rather than wine. A legend teaches us that a miraculous well accompanied the Hebrews throughout their journey in the desert, providing them with water. This well was given by God to Miriam to honor her bravery and leadership in helping the Jewish people escape Egypt.</p>\n\n<p>We now fill Miriam's cup with water to honor her role in ensuring the survival of the Jewish people. Let everyone now drink a cup of water as a symbol that our daughters may continue to draw from the strength and wisdom of their heritage.</p>\n\n<p>(Fill Miriam’s cup. When Miriam’s cup is filled, raise the goblet)</p>\n\n<p>Everyone:</p>\n\n<p>We place Miriam's cup on our Seder table to honor the important role of women in our tradition and history. Their stories have been told too little.</p>\n",
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"body": "<p>The Passover festival of freedom developed from an even more ancient holiday: a celebration of the spring harvest. </p>\n\n<p>Spring is a time of rebirth. The snow of winter has melted. Once again the bare trees have begun to bud. Already the flowers have started to bloom, filling the air with their scent, and our hearts with their life. </p>\n\n<p> <em>As we read, each person takes a piece of parsley, </em> karpas <em>, and dips it in salt water. </em> </p>\n\n<p>SALT WATER - Why do we dip our food in salt water on this night?<br />\nThe salty taste reminds us of the tears we cried when we were slaves, and of the tears cried by those who still are not free. The salt water represents the sweat and tears of the disempowered and indebted. May we open our eyes, our hearts, and our hands, and help to remove suffering and want from our world. </p>\n\n<p><strong>Barukh a-tah a-do-nai, e-lo-he-nu meh-lekh ha-o-lam bo-ray p’ri ha-a- da-mah. </strong></p>\n\n<p><strong>Blessed are you, Source of All Life, Spirit of the Universe, Creator of the Fruit of the Earth. </strong></p>\n",
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"body": "<p>(Four matzot are placed under a cover. One of the two middle <em>matzot </em> is broken in half. The smaller part is put back in between the other whole <em>matzot</em>, and the larger one is put aside to be used as an <em>afikomen</em>. )</p>\n\n<p><strong>Reader</strong></p>\n\n<p>We break the matzah in half because the story we are about to tell is a story of how a people was broken by slavery. We begin with the break, but we do not conclude our <em>Seder </em> until the halves are reunited. The story we are about to tell is a story of how a broken people was made whole by freedom.</p>\n\n<p>The words we will soon speak have been part of the <em>Seder </em> ever since its beginning. Through much of our history, we knew the names of those who were hungry - of our neighbors down on their luck, left behind, left out, locked out. Today many of us live distant from the zones of crushing hunger, of homelessness, of poverty. Those in need are often nameless to us, faceless. Yet all of us are required to reach out a hand to those in need, to share our blessings. So we say together:</p>\n\n<p>Group:</p>\n\n<p><strong>This is the bread of affliction which our ancestors ate in the land of Egypt.<br />\nLet all who are who are hungry come and eat.<br />\nLet all who is needy come and celebrate Pesakh with us! </strong></p>\n\n<p><strong>This year we are here. Next year may we all be in the promised land. This year we are still slaves. Next year may we be free. </strong></p>\n\n<p><strong>Reader </strong></p>\n\n<p> <em>Avadim Hayinu </em> - we were slaves. We <em>are </em> slaves.</p>\n\n<p><strong>Group </strong></p>\n\n<p>We are slaves because today because around the world there remain people in chains, and no one can be truly free while others are in chains.</p>\n\n<p><strong>Reader </strong></p>\n\n<p>We are slaves because freedom means more than broken chains. Where there is poverty and hunger and homelessness, there is no freedom. Where there is prejudice and bigotry and discrimination, there is no freedom. Where there is violence and torture and war, there is no freedom.</p>\n\n<p><strong>Group </strong></p>\n\n<p>And where each of us is less than he or she might be, we are not yet free. Where any of us fail to use our freedom to make others free, we are not yet free.</p>\n\n<p><strong>Reader </strong></p>\n\n<p>If these things are so, who among us can say that he or she is free?</p>\n\n<p><strong>Group </strong></p>\n\n<p>Therefore, when we say that this year we are slaves but that next year we shall be free, we make a pledge that it will be so. Ever year we come closer, while acknowledging that the road to freedom is not an easy one.</p>\n\n<p><strong>Reader </strong></p>\n\n<p>This is why, on this holiday when we are commanded to relive the bitter experience of slavery, we place a forth matzah with the traditional three:</p>\n\n<p> <em>(The fourth matzah is raised) </em> </p>\n\n<p>We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being bought and sold as property. We make room at our <em>Seder </em> table and in our hearts for those abroad and in our own country who are now where we have been. We have known such treatment in our own history. Like the women and children enslaved today, we have suffered while others stood by and pretended not to see, not to know. In the end, we have come to know in our very being that none can be free until all are free.</p>\n\n<p><strong>Group </strong></p>\n\n<p>Knowing that all are connected as expressions of the One, we commit and recommit ourselves to work for the freedom of enslaved people throughout the world. May the taste of this 'bread of affliction' remain in our mouths until all can eat in peace and security. We will tell slavemasters and tyrants everywhere to do as Moses commanded Pharoh: “Shlach et Ami! Let my people go!\"</p>\n",
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"body": "<p>Tonight we welcome and remember family and friends, for we are commanded, “ <em>from generation to generation</em>, each of us is obligated to see ourselves as though we personally had just been freed from slavery.”</p>\n\n<p>To recognize that we all must contribute to liberation, each participant pours some of his or her wine into Elijah’s cup.</p>\n\n<p> <em>Open the door to symbolically welcome Elijah </em> </p>\n",
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"body": "<p>One of the customs of the Seder is the asking questions about what the rituals of the Seder mean. The Passover tradition involves the youngest children asking \"The Four Questions.\"</p>\n\n<p>Why is this night different from all other nights?</p>\n\n<p>1. On all other nights we eat either bread or Matzah. Why, on this night, do we eat only Matzah?</p>\n\n<p>2. On all other nights we eat herbs of any kind. Why, on this night, do we eat only bitter herbs?</p>\n\n<p>3. On all other nights, we do not dip our herbs even once. Why, on this night, do we dip them twice?</p>\n\n<p>4. On all other nights, we eat either sitting or leaning. Why, on this night, do we eat while leaning?</p>\n\n\n",
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"covertext": "At Passover, we are confronted with the story of our ancestor’s pursuit of liberation from oppression. Facing this mirro...",
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"body": "<p>At Passover, we are confronted with the story of our ancestor’s pursuit of liberation from oppression. Facing this mirror of 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><br />\n <em>“The Torah tells me, ‘Justice shall you pursue,’ but how can I pursue justice?”</em> <br />\nEmpower him always to seek pathways to advocate for the vulnerable. As the Book of 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><br />\n <em>“How can I solve problems of such enormity?”</em> <br />\nEncourage her by explaining that she need not solve the problems, she must only do what she is capable of doing. As we read in Pirke Avot, “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><br />\n <em>“It’s not my responsibility.”</em> <br />\nPersuade him that responsibility cannot be shirked. As Abraham Joshua Heschel writes, “The<br />\nopposite 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><strong>And the Uninformed Child who does not know how to ask…</strong><br />\nPrompt her to see herself 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",
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"covertext": "Today we gather to tell the story of the Jews' exodus from Egypt, out of bondage to freedom. But this will not always be...",
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"body": "<p>Today we gather to tell the story of the Jews' exodus from Egypt, out of bondage to freedom. But this will not always be the story we tell. It is said in the Talmud that, in the days when the world is more perfect, we will remember not just the liberation from Egypt, but the liberation of all people from oppression. Truly,<em>“</em>injustice anywhere is a threat to justice everywhere. Injustice to any people is a threat to justice to all people.” </p>\n",
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"covertext": "Reader: A long time ago a cruel Pharaoh ruled Egypt. He made the Jewish people slaves and forced them to build cities an...",
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"body": "<p>Reader: A long time ago a cruel Pharaoh ruled Egypt. He made the Jewish people slaves and forced them to build cities and palaces for him.</p>\n\n<p>Chorus: Working, working, in the desert sun. Working, working, our job is never done.</p>\n\n<p>Reader: A Jewish mother named Yocheved put her baby into a basket on the river to hid him from cruel Pharaoh. The baby's sister, Miriam, hid nearby to watch over him.</p>\n\n<p>Chorus: Mother, mother, I will not make a sound. Mother, mother, I'll hid until he's found.</p>\n\n<p>Reader: Pharaoh's daughter came down to the river and found the baby and decided to keep him.</p>\n\n<p>Chorus: Moses, Moses, I'll name you little one. Moses, Moses, you shall be my son.</p>\n\n<p>Reader: Moses grew up int he palace. One day he saw Pharaoh's guard being a Jewish slave. He was so angry, he hit the guard.</p>\n\n<p>Chorus: Stop it! Stop it! Why do you beat him so? Stop it! Stop it! Feel my mighty blow.</p>\n\n<p>Reader: Moses knew he could no longer live in Egypt. He ran away and became a shepherd.</p>\n\n<p>Chorus: Running, running, in Egypt I can't stay. Running, running, I must go far away.</p>\n\n<p>Reader: One day when Moses was watching his sheep, he saw a burning bush and heard God's voice. God told him to return to Egypt to lead the Jewish slaves to freedom.</p>\n\n<p>Chorus: Moses, Moses, I need you to be brave. Moses, Moses, my people you shall save.</p>\n\n<p>Reader: Moses went to Pharaoh and said:</p>\n\n<p>Chorus: Pharaoh, Pharaoh, please listen to me! Pharaoh, Pharaoh, we want to be free.</p>\n\n<p>Reader: But Pharaoh would not listen to Moses.</p>\n\n<p>Chorus: Moses, Moses, my answer is no! Moses, Moses, I won't let you go!</p>\n\n<p>Reader: To change Pharaoh's mind, God made ten bad things happen in Egypt. They were called plagues. Each time a page start, Pharaoh thought about letting the Jews leave. But when the plague ended, he changed his mind. Finally, after the last plague, he told Moses:</p>\n\n<p>Chorus: Moses, Moses, I finally agree. Moses, Moses, your people can go free!</p>\n\n<p>Reader: Moses told the Jewish people the good news.</p>\n\n<p>Chorus: Hurry, hurry, we can go. Hurry, hurry don't be slow.</p>\n\n<p>Reader: The Jewish people packed their belongings before Pharaoh could change his mind.</p>\n\n<p>Chorus: Rushing, rushing, there's not much time to pack. Rushing, rushing, we won't be coming back.</p>\n\n<p>Reader: There wasn't time to bake bread so the Jewish people put the dough on their backs and the hot desert sun baked it.</p>\n\n<p>Chorus: Matzah, matzah, baking in the sun. Matzah, matzah, baking as we run.</p>\n\n<p>Reader: When they got to the sea, God parted the waters. The Jewish people crossed to the other side and celebrated their freedom.</p>\n\n<p>Chorus: Singing, singing, we're happy as can be! Singing, singing, now at last we're free!</p>\n",
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"covertext": "Let us remember that the thirst for freedom exists in all people. Many centuries after the legendary time of Moses, Afri...",
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"body": "<p>Let us remember that the thirst for freedom exists in all people. Many centuries after the legendary time of Moses,<br />\nAfrican people were brought to America as slaves.<br />\nThese slaves longed for freedom,</p>\n\n<p>and they were inspired by the story of Moses and the ancient Israelites.</p>\n\n<p>When the slaves in America sang \"Go Down Moses,\"<br />\nthey were thinking of their own leaders who were working to end slavery. Let us now sing this traditional spiritual.</p>\n\n<p>GO DOWN MOSES</p>\n\n<p>When Israel was in Egypt land, Let my people go! Oppressed so hard they could not stand, Let my people go!</p>\n\n<p>CHORUS:<br />\nGo down Moses, Way down in Egypt land,</p>\n\n<p>Tell old Pharaoh To let my people go.</p>\n\n<p>When Moses took them from their toil, Let my people go! He led them all to freedom's soil, Let my people go!</p>\n\n<p>(CHORUS) </p>\n",
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"covertext": "Even as we are are grateful for our freedom, we are pained by the knowledge that our freedom came at the expense of the...",
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"body": "<p>Even as we are are grateful for our freedom, we are pained by the knowledge</p>\n\n<p>that our freedom came at the expense of the great misfortune to the Egyptian people. As we recite each plague, we dip a finger in our wineglass and spill out one drop of wine, thereby acknowledging that our own joy is diminished by the memory of Egyptian suffering.</p>\n\n<p><strong>Dam – Blood<br />\nTs’fardaya – Frogs<br />\nKinim – Vermin<br />\nArov – Flies<br />\nDever – Pestilence<br />\nSh’chin – Boils<br />\nBarad – Hail<br />\nArbeh – Locusts<br />\nChoshech – Darkness<br />\nMakat b’chorot – Slaying of the firstborn </strong></p>\n\n<p>Let us remember the lesson of the plagues: the winning of freedom has not always been bloodless in the past. </p>\n",
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"covertext": "Before we ask the 4 questions and tell the Passover story, let us drink the second glass of wine. The second cup of wine...",
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"body": "<p>Before we ask the 4 questions and tell the Passover story, let us drink the second glass of wine.</p>\n\n<p>The second cup of wine is dedicated to all people<br />\nseeking a secure life free of fear and persecution.<br />\nWe hope that they may all learn to live together in freedom and peace.</p>\n\n<p>Let us strive to fulfill the words of the prophet Micah:<br />\n\"They shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not take up sword against nation, they shall never again know war. But they shall sit every one under their vines and fig trees,<br />\nand none shall make them afraid\" (Micah 4.3-4).</p>\n\n<p>Leader:</p>\n\n<p>Let us all raise our glasses in a toast to peace and freedom for all.</p>\n\n<p>Everyone:</p>\n\n<p>The fruit of the vine - with it, let us drink \"To Peace and Freedom!\"</p>\n\n<p>Leader:</p>\n\n<p>Now let us all drink our second cup. </p>\n",
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"covertext": "Sing the frog song. One day when Pharaoh awoke in his bed There were frogs on his head and frogs on his bed Frogs here,...",
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"body": "<p>Sing the frog song.</p>\n\n<p>One day when Pharaoh awoke in his bed</p>\n\n<p>There were frogs on his head and frogs on his bed</p>\n\n<p>Frogs here, frogs there, frogs were jumping everywhere!</p>\n",
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"handle": "dayenu-154",
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"covertext": "Let us celebrate the bounty of our lives by reading an updated version of the traditional DAYYE-NU responsively. DAYYE-N...",
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"body": "<p>Let us celebrate the bounty of our lives by reading an updated version of the traditional DAYYE-NU responsively.</p>\n\n<p>DAYYE-NU -</p>\n\n<p>Read together:</p>\n\n<p>If we were delivered from bondage while others remained enslaved, could we say Dayyenu?</p>\n\n<p>If we could be at peace while others died in wars, could we say Dayyenu?</p>\n\n<p>If we were born to prosper while others were born to poverty, could we say Dayyenu?</p>\n\n<p>If we alone were chosen while others were forgotten, could we say Dayyenu?</p>\n\n<p>If we had enough to eat while others starved, could we say Dayyenu?</p>\n\n<p>If our houses were safe while others lived in fear, could we say Dayyenu?</p>\n\n<p>If we have had a place we belonged while others were far from home, could we say Dayyenu?</p>\n\n<p>Reader:</p>\n\n<p>In the same spirit, our celebration today is also shadowed by our awareness of continuing sorrow and oppression in all parts of the world.<br />\nAncient plagues are mirrored in modern tragedies.</p>\n\n<p>In our own time ordinary people suffer and die as a result of the tyrants who rule over them. While we may rejoice in the defeat of tyrants,<br />\nwe must also express our sorrow at the suffering of the many innocent people.</p>\n\n<p>As the pain of others diminishes our joys, let us once more diminish our ceremonial drink as we together recite the names of these modern plagues:</p>\n\n<ol>\n\t<li>\n\t<p>Hunger</p>\n\t</li>\n\t<li>\n\t<p>War</p>\n\t</li>\n\t<li>\n\t<p>Tyranny</p>\n\t</li>\n\t<li>\n\t<p>Greed</p>\n\t</li>\n\t<li>\n\t<p>Bigotry</p>\n\t</li>\n</ol>\n\n<ol>\n\t<li>\n\t<p>Injustice</p>\n\t</li>\n\t<li>\n\t<p>Poverty</p>\n\t</li>\n\t<li>\n\t<p>Ignorance</p>\n\t</li>\n\t<li>\n\t<p>Pollution of the Earth</p>\n\t</li>\n\t<li>\n\t<p>Indifference to Suffering</p>\n\t</li>\n</ol>\n",
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"body": "<p>Mah Nishtana halayla hazeh mikol haleylot? Mikol haleylot?<br />\nSheb-ch-ol haleylot anu o-ch-lim ch-ametz umatzah,<br />\nCh-ametz umatzah.<br />\nHalaylah hazeh, halaylah hazeh kulo matzah.<br />\nHalaylah hazeh, halaylah hazeh kulo matzah.<br />\n<br />\nSheb-ch-ol haleylot anu o-ch-lim she-ar yerakot.<br />\nShe-ar yerakot.<br />\nHalayla hazeh, halayla hazeh maror.<br />\nHalayla hazeh, halayla hazeh maror<br />\n<br />\nSheb-ch-ol haleylot eyn anu matbilin afilu pa-am e-ch-at.<br />\nAfilu pa-am e-ch-at.<br />\nHalayla hazeh, halayla hazeh sh'tae p'amim.<br />\nHalayla hazeh, halayla hazeh sh'tae p'amim.<br />\n<br />\nSheb-ch-ol haleylot anu o-ch-lim beyn yoshvin uveyn mesubin.<br />\nBeyn yoshvin uveyn mesubin.<br />\nHalayla hazeh, halayla hazeh kulanu mesubin.<br />\nHalayla hazeh, halayla hazeh kulanu mesubin<br />\n </p>\n",
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"covertext": "Z'ROA - SHANKBONE - [Roasted bone held up for all to see.] Z'ROA Why do have a shankbone on the Seder plate? The shankbo...",
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"body": "<p>Z'ROA - SHANKBONE -</p>\n\n<p>[Roasted bone held up for all to see.]</p>\n\n<p>Z'ROA Why do have a shankbone on the Seder plate?<br />\nThe shankbone is symbolic of the paschal lamb, sacrifice made for Pesah in the Temple in Jerusalem. In the exodus story, the doorposts of the Jewish homes were marked with animals blood so that the angel of death would pass over their homes and not take their first-born children. The Pesah sacrifices were made each year as a symbol of that act.</p>\n\n<p>MATZAH - UNLEAVENED BREAD -</p>\n\n<p>MATZAH Why do we eat Matzah?<br />\nMatzah reminds us that when the ancient Israelites left Egypt<br />\nthey had to leave suddenly without time to prepare.<br />\nThey departed so quickly that the bread they baked did not have time to rise.</p>\n\n<p>Matzah is simultaneously the bread of affliction and the bread of liberation. It reminds us of our slavery in Egypt and of its end. With this dual meaning, it reminds us to celebrate the liberation struggles we have won, and to continue fighting the oppression that remains.</p>\n\n<p>MAROR - THE BITTER HERB -</p>\n\n<p>[Maror held up for all to see.]</p>\n\n<p>MARORWhy do we have Maror on the Seder plate? Tradition says that this bitter herb is to remind us of the bitterness of slavery. As it is said They embittered their lives with hard labor, with mortar and bricks, and with all manner of labor in the field.</p>\n\n<p>BEITSAH - EGG -</p>\n\n<p>[Roasted egg held up for all to see.]</p>\n\n<p>BEITSAH Why do we have an egg on the Seder plate?<br />\nThe egg is a symbol of life and of the rebirth that occurs each Spring.<br />\nBut the egg is also fragile and so it also represents potential that can be destroyed.</p>\n\n<p>Growing life needs warmth and love and security, guidance, hope, and vision. Beitsah is also a symbol of the interdependent web of life.</p>\n\n<p>TAPPUZ - ORANGE -</p>\n\n<p>[Orange held up for all to see.]</p>\n\n<p>Leader:</p>\n\n<p>TAPPUZ - Why have we added an orange to our Seder plate?</p>\n\n<p>This orange is a symbol of the liberation of sexuality and gender roles.<br />\nWe place this fruit among our ceremonial foods as a symbol of our inclusion<br />\nand acknowledgement of sexual minorities in our community.<br />\nWe recognize the contributions made by these family members and friends.<br />\nBy welcoming all with open hearts and minds, we celebrate diversity and freedom.</p>\n\n<p>The olive is the newest item on our seder plate. We add it as a reminder that we must all be God’s bearers of peace and hope in the world. At the same time, we eat this olive in sorrow, mindful that olive trees, the source of livelihood for Palestinian farmers, are regularly chopped down, burned and uprooted by Israeli settlers and the Israeli authorities. As we look on, Israel pursues systematic policies that increasingly deny Palestinians access to olive orchards that have belonged to them for generations. As we eat now, we ask one another: How will we, as Jews, bear witness to the unjust actions committed in our name? These olives challenge us to be bearers of peace and hope for Palestinians – and for all who are oppressed.</p>\n\n<p>And, finally, why do we lean tonight?</p>\n\n<p><em>When drinking the four cups and eating the matzah, we lean on our left side to accentuate the fact that we are free people. In ancient times only free people had the luxury of reclining while eating. </em>We ask that this year you consider what it means to recline when so many are not yet free from oppression. This is not a simple question, and so there is no simple answer. In solidarity, you may choose not to recline. Or perhaps we can rest tonight in order to let go of the weight of our fears — our fear of others; of being visible as Jews; of committing to work outside of what is familiar and comfortable — so that we may lean into struggle tomorrow. </p>\n",
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exodus story
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