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"body": "<h2> <em>Traditional items:</em> </h2>\n\n<p><strong>Matzah:</strong> The bread of haste as the slaves did not have time to let their bread rise before escaping mitzrayim (Hebrew for Egypt, or narrow place). Also, a reminder of the people currently fleeing their homes throughout the world due to war and violence, taking only what they can carry.</p>\n\n<p><strong>Karpas:</strong> Represents the struggle for all of us to get out of our mitzrayim/narrow-mindedness. Traditionally, it's used to remember the initial flourishing of the Hebrews in mitzrayim. 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 Hebrew slaves shed over their condition.</p>\n\n<p><strong>Charoset:</strong> A mixture of chopped nuts, apples, agave, and spices. Charoset is used to symbolize the mortar used to layer bricks which was done by the Hebrew slaves.</p>\n\n<p><strong>Maror:</strong> This bitter herb (cilantro) allows us to taste the bitterness of slavery. Like life in mitzrayim, 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.</p>\n\n<p><strong>Z'roa:</strong> The blood-red color of a roasted beet is certainly symbolic of the blood shed as well as the blood smeared over the doors of the people the Angel of Death was to pass over.</p>\n\n<p><strong>Beitzah:</strong> An avocado pit that symbolizes the second sacrifice, which would be offered on every holiday (including Passover) when the Temple stood. The roundness of the avocado pit also represents the cycle of life--even in the most painful of times, there is always hope for a new beginning.</p>\n\n<h2> <em>New additions:</em> </h2>\n\n<p><strong>Orange:</strong> The orange reminds of the importance of inclusion of LGBTQIA+ folks in our community.</p>\n\n<p>It all started with a story from Oberlin College in the early 1980's. Dr. Susannah Heschel was speaking at the Hillel, and while there, she came across a haggadah written by some Oberlin students to bring a feminist voice into the holiday. In it, a story is told about a young girl who asks a Rebbe what room there is in Judaism for a lesbian. The Rebbe rises in anger and shouts, \"There's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate.\" </p>\n\n<p>Though Heschel was inspired by the idea behind the story, she couldn't follow it literally. Besides the fact that it would make everything-the dish, the table, the meal, the house-unkosher for Passover, it carried a message that lesbians were a violation of Judaism itself, that these women were infecting the community with something impure.</p>\n\n<p>So, the next year, Heschel put an orange on the family seder plate, \"I chose an orange because it suggests the fruitfulness for all Jews when [LGBTQIA+ individuals] are contributing and active members of Jewish life.\" In addition, each orange segment had a few seeds that had to be spit out — a gesture of spitting out, repudiating the homophobia of Judaism.</p>\n\n<p><strong>Tomato:</strong> 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.</p>\n\n<p><strong>Olive: </strong>An olive represents the oppression of Palestinians at the hands of the Israeli 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?” ( <em>The Forward, Put an Olive on the Seder Plate</em> )fcf</p>\n\n<p><strong>Lock and Key:</strong> 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 unlock a more promising, dignified future for us all. ( <em>RitualWell</em> )</p>\n\n<p> <em>Sources:</em> <br />\n <em>- A Seder For and By Us: Kavod Jews of Color, Indigenous Jews, Mizrahim, & Sephardim 2019/5579 (https://drive.google.com/file/d/1Md2LqouIjcsf1iKjqu0UhRl02DMz4gxh/view)</em> <br />\n <em>- http://thevword.net/2014/03/how-to-make-a-vegan-seder-plate-plus-a-recipe-for-charoset.html</em> <br />\n <em>- https://www.juf.org/news/world.aspx?id=414773</em> </p>",
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"covertext": "Fill the first glass of wine/grape juice/drink of choice The text of the Kiddush reminds us that the choice to uphold t...",
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"body": "<p> <em>Fill the first glass of wine/grape juice/drink of choice</em> </p>\n\n<p>The text of the Kiddush reminds us that the choice to uphold the sacred is in our hands. We do not directly bless wine, or praise its sweetness. Rather, we thank God for the fruit of the vine. That fruit can also be used to make vinegar, which is sharp and bitter. Our actions determine whether this sacred moment in time inspires bitterness or sweetness, complacency or action.</p>\n\n<p> <em>Adapted from T’ruah, The Rabbincal Call for Human Rights</em> </p>",
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"body": "<p>We break the matzah as we broke the chains of slavery, and as we break chains which bind us today. We will no more be fooled by movements which free only some of us, in which our so-called “freedom” rests upon the enslavement or embitterment of others.</p>\n\n<p> <em>Written by Rabbi Rachel Barenblat</em> </p>",
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"body": "<p> <em>By the Machar Congregation</em> </p>\n\n<p>Tonight we drink four cups of the fruit of the vine. There are many explanations for this custom. They may be seen as symbols of various things: the four corners of the earth, for freedom must live everywhere; the four seasons of the year, for freedom's cycle must last through all the seasons; the four elements: fire, water earth and air; or the four matriarchs: Sarah, Rebecca, Leah, and Rachel.</p>\n\n<p>A full cup of wine symbolizes complete happiness. The triumph of Passover is diminished by the sacrifice of many human lives when ten plagues were visited upon the people of Egypt. In the story, the plagues that befell the Egyptians resulted from the decisions of tyrants, but the greatest suffering occurred among those who had no choice but to follow.</p>\n\n<p>It is fitting that we mourn their loss of life, and express our sorrow over their suffering. For as Jews we cannot take joy in the suffering of others. Therefore, let us diminish the wine in our cups as we recall the ten plagues that befell the Egyptian people.</p>\n\n<p> <em>As we recite the name of each plague, in English and then in Hebrew, please dip a finger in your wine and then touch your plate to remove the drop.</em> </p>\n\n<p style=\"text-align:center;\">Blood | <em>dam</em> | <strong>דּםָ</strong><br />\nFrogs | <em>tzfardeiya</em> | <strong>עֽ ְַצ ַפְרֵדּ</strong><br />\nLִice | <em>kinim</em> | <strong>כּנִּים|</strong> <br />\nBeasts | <em>arov</em> | <strong>ערוֹבָ</strong><br />\nCattle disease | <em>dever</em> | <strong>ברֶֶדּ</strong><br />\nBoils | <em>sh’chin</em> | <strong>חיןִשְׁ</strong><br />\nHail | <em>barad</em> | <strong>ָבָּרד|</strong><br />\nLocusts | <em>arbeh</em> | ְ<strong>אַרֶבּה</strong><br />\nDarkness | <em>choshech</em> |ְ <strong>שׁךֽ ֶחֹ</strong><br />\nDeath of the Firstborn | <em>makat b’chorot</em> | <strong>בּכוֹרוֹת ְכּתַמ</strong></p>",
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"body": "<p>There are four cups of wine that we drink at our Pesach Seder that can represent a journey through the four worlds of Kabbalistic mysticism (Assiah, Yetzirah, B’riah, and Atziluth). This is a progressive movement from a state of contraction to a state of expansion - mirroring both the experience of transitioning from Winter to Spring, the process of Liberation from Bondage AND the experience of opening after the constraints of quarantine/ social distancing. </p>\n\n<p><strong>First Cup of Wine - Assiah (Physical)</strong></p>\n\n<p>To be a physical entity, to be in a body, is to be in the experience of the infinite surrendered to finite in order to allow for our form. As we speak the blessing on this first cup and drink, we fully arrive in our bodies, in order to begin this journey. We notice the tangible experience: The weight of the cup in the hand, the vibrations in the throat as we sing the blessing, the flavor of the drink</p>\n\n<p> <em>Lift up your glass.</em> </p>\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p style=\"text-align:center;\">A toast: in the Presence of the Infinite, we savor the blessing of transformation: vine to wine.</p>\n\n<p>If anyone would like to share their own toast, please unmute and do so. Otherwise, go ahead and drink the first glass of wine/grape juice/etc.!</p>",
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"body": "<p>We dip a vegetable in salt water to remember the tears of oppression. That we dip these first sprigs of spring - reminds us that ritual, lifecycles, and growth all happen in and with our tears. They're tears of empathy for our ancestors and for the plight of those who are enslaved, who are strangers, who are wanderers, who are laboring in narrow places. Parts of all these live in us, reminding us that we're never alone.</p>\n\n<p>Remember that we weren’t the first generation to face challenges. Pause to appreciate the privilege of food on our plate.</p>\n\n<p> <em>Baruch atah Adonai Eloheinu ruach ha’olam bore p’ri ha’adamah</em> </p>\n\n<p>In the Presence of the Infinite, we savor the flavor of the fruits of our earth.</p>",
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"body": "<p>The Torah’s account of the Israelites’ escape from Egypt is considered the founding story of the Jewish people. As Rabbi Jonathan Sacks points out, the Book of Exodus is the first time the Torah refers to the Israelities as an “Am”, meaning “a people,” or “a nation.” Passover, the holiday dedicated to retelling this Exodus story, is “the festival of Jewish identity,” Sacks writes. “It is the night on which we tell our children who they are.” We tell them the following: you were a stranger and a slave in Egypt, and you must always retain that sensibility, you must always identify with the outsider, the other, the abused and oppressed.</p>\n\n<p>While the word “Haggadah” means “to tell,” and “seder” means “order,” the Haggadah is by no means an orderly retelling of the Exodus story. Instead, it is a mishmash of Torah verses, Talmud passages, medieval poetry, and even children’s songs. One commentator, comparing the Haggadah to “a cubist composition,” writes, “Rejecting standard narrative, it presents us with an ensemble of interlocking facet-like passages and ritual acts. Each one refers to an important aspect of the story but relates to adjacent sections in a seemingly disjointed fashion.” If you didn’t already know the plot of the Exodus story, I’m not sure you would be able to piece it together by reading through a traditional Haggadah. I think this is what the seder is supposed to do to us. It’s not so much about ensuring that we know the story, but that we feel it- that we’re left with a visceral, lingering sense of how it feels to be on the wrong end of oppressive power. So while the Haggadah is a helpful jumping-off point, we’re responsible for retelling this story in our own words, in a way that inscribes its trauma on our souls.</p>",
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"body": "<p> <em>Hold matzah.</em> </p>\n\n<p>We are raising this bread of affliction, eaten by our ancestors when they were enslaved in the narrow place, the land of Egypt. Let all who are hungry come and eat. Let all who are in need, come and passover with us. This year, we are here. This year, we are still enslaved. Next year, we yearn to be free.</p>",
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"body": "<p><strong>Second Cup of Wine - Yetzirah (Formation Consciousness)</strong></p>\n\n<p>The Kabbalistic World of Formation is a space where all of our emotions are deities with consciousness all their own. Each emotion that is experienced in the physical world is an entity with its own nature. We experience our feelings as visitors.</p>\n\n<p>As we speak the blessing on this second cup and drink, we are invited to get present with our emotional experience. We notice: What are the feelings here, as we join our voices in blessing? What are the sensations in my own heart? What tone do we sense in the room? How is it to inhabit the shared emotional body that we’ve cultivated together in this ritual space?</p>\n\n<p> <em>Lift up your glass.</em> </p>\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p style=\"text-align:center;\">A toast: in the Presence of the Infinite, we savor the blessing of transformation: vine to wine.</p>\n\n<p>If anyone would like to share their own toast, please unmute and do so. Otherwise, go ahead and drink the second glass of wine/grape juice/etc.!</p>",
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"covertext": "The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה The familiar hamotzi blessing marks the formal s...",
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"body": "<p style=\"text-align:center;\">The blessing over the meal and matzah | <em>motzi matzah</em> | מוֹצִיא מַצָּה</p>\n\n<p style=\"text-align:center;\">The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.</p>\n\n\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.</em> </p>\n\n<p style=\"text-align:center;\">A blessing: We celebrate the Source of all life, for bringing fourth bread from the earth.</p>\n\n\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.</em> </p>\n\n<p style=\"text-align:center;\">A taste: in the Presence of the Infinite, we partake in our sacred tradition by eating this Matza—the bread of paradox.</p>\n\n\n\n<p style=\"text-align:center;\"> <em>Distribute and eat the top and middle matzah for everyone to eat.</em> </p>",
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"body": "<p style=\"text-align:center;\">Dipping the bitter herb in sweet charoset | <em>maror </em> |מָרוֹר </p>\n\n<p style=\"text-align:center;\"> In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?</p>\n\n\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</em> </p>\n\n<p style=\"text-align:center;\">A spoonful: in the Presence of the Infinite, we treasure our sacred tradition to eat this bitter root of hardship.</p>",
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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 the sage Hillel who, in remembrance of the loss of the Temple, created the Korech sandwich. He said that by eating the Korech, we would taste the bitterness of slavery mixed with the sweetness of freedom. This practice suggests that part of the challenge of living is to taste freedom even in the midst of oppression, and to be ever conscious of the oppression of others even when we feel that we are free.</p>\n\n<p>\"On all other nights, we don't even dip once, but on this night we dip twice.\" Over the centuries, we have added the charoset - the sweet apple mixture - to our Seder elements to symbolize the mortar with which the Israelites toiled to build Pharaoh 's treasure cities. Let us again put some horseradish on a piece of matzah, but this time, let us dip a second time into the sweet charoset, and remember that even bitter circumstances are sweetened by hope. Let's all eat together.</p>",
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"handle": "elijah-s-and-miriam-s-cups-3",
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"covertext": "As is tradition, we fill a cup of wine for Elijah, the prophet who symbolizes when all people will live in freedom. Alon...",
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"body": "<p>As is tradition, we fill a cup of wine for Elijah, the prophet who symbolizes when all people will live in freedom. Along with a more recent feminist tradition, we also add a cup of water for the prophet Miriam, who sustained the Jews during their years in the desert by calling forth a flowing well to quench their thirst. As we work to perfect our world in pursuit of the freedom promised by Elijah, we turn to Miriam's well for the sustenance to do this work.</p>",
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"covertext": "Pour the second glass of wine/grape juice/drink of choice. The Haggadah focuses on the all-powerful, supernatural God w...",
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"body": "<p> <em>Pour the second glass of wine/grape juice/drink of choice.</em> </p>\n\n<p>The Haggadah focuses on the all-powerful, supernatural God who hears the Israelites’ cries, sends the plagues, and splits the sea. But that is not an accurate reflection of the biblical narrative, which also features a number of human characters who choose, at great risk, to protect the values of Egypt and identify with the stranger:</p>\n\n<p>- the midwives [Shifra and Puah], who refuse to follow Pharoah’s order to drown all newborn Israelite boys in the Nile</p>\n\n<p>- Moses’ mother, Yokheved, who follows the letter of Pharaoh’s order but subeverts its purpose by placing Moses in a protective basket that keeps him from drowning</p>\n\n<p>- Pharaoh’s daughter, Batya, who knows full well that Moses is an Israelite and has the audacity to rescue him and raise him in her father’s household, defying his law right under his nose.</p>\n\n<p>- Miriam, who has the gumption to approach this Egyptian princess and convince her to hire Moses’ own mother as a wet nurse</p>\n\n<p>- Moses, who was raised in Egyptian royalty, yet risks his position of privilege to defend an Israelite slave </p>\n\n<p>It wasn’t just God’s actions that led to the Israelites’ liberation, but the courageous acts of these human characters as well. The Torah repeatedly instructs us to tell our children about the Exodus, to embed this story firmly at the core of their Jewish identity, teaching them that our ancient plight as strangers and slaves must still form the basis of our moral orientation today. But I think we also need to remind our children that even in conditions of crushing oppression, some of the Israelites resisted, and there were righteous people who helped them. That too is our story. That too is part of who we are and who we must aspire to be.</p>",
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"handle": "lighting-the-candles-2071",
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"body": "<p>We pause to take a deep breath in acknowledgement of the circumstances that brought us together, welcoming all who join this ritual, honoring all who are remembered, and celebrating the privilege of being alive.</p>\n\n<p>-</p>\n\n<p><i>If you brought a candle, please place it in front of (or near) you now.</i></p>\n\n<p>The seder officially begins with a physical act: lighting the candles. In Jewish tradition, lighting candles and saying a blessing over them marks a time of transition, from the day that is ending to the one that is beginning, from ordinary time to sacred time. Lighting the candles is an important part of our Passover celebration because their flickering light reminds us of the importance of keeping the fragile flame of freedom alive in the world. To create from fire, not the heat of destruction, but the light of instruction; indeed to see more clearly the wisdom, strength and caring that glows from within each of us.</p>\n\n<p>May these candles, lit on the Festival of Freedom, bring light into our hearts and minds. May they renew our courage to act for justice and freedom here and now. May they illuminate the path to truth, justice and peace. And so we repeat the ancient blessing:</p>\n\n<p style=\"text-align:center;\">.בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל יוֹם טוֹב</p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai Eloheinu melech ha'olam asher kid'shanu b'mitzvotav, v'tzivanu l'hadlik ner shel Yom Tov.</em> </p>\n\n<p style=\"text-align:center;\">A blessing: in the Presence of the Infinite, we treasure our sacred tradition as we ignite the healing light of this sacred night.</p>",
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"handle": "a-remix",
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"covertext": "We are still in the midst of the Covid-19 pandemic. This means we’ve had to get a little creative with how we celebrate...",
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"body": "<p>We are still in the midst of the Covid-19 pandemic. This means we’ve had to get a little creative with how we celebrate this traditionally in-person holiday.<br />\n </p>\n\n<p>Those who have experienced a seder before may remember that the question \"Why is this night different from all other nights?\" is a key part of Passover. This year, we also pose the question “'How does the choice to gather virtually for this year's seder provide us with new insights into the essence of the Passover story?'\"</p>\n\n<p>We’re not necessarily looking to re-understand the Passover story in a historical sense, but to explore how the story lives in ourselves. We’re not asking for you to come up with answers (Judaism is all about wrestling with questions) - we’re just inviting you to be here with as much of an open mind and an open heart as you are able, knowing that this year’s seder will inevitably be different than any other.</p>\n\n<p>Rabbi Charlie Schwartz points out, “The Seder was developed over 2,000 years ago following the destruction of the Temple as a home-based replacement for the Paschal sacrifice. At its core, the Seder is trying to give access to an experience that is impossible to fully recreate. The Seder as we know it is the result of a world of rapidly changing needs, and the product of incredible innovation and imagination to address those needs. This was as true 2,000 years ago as it is today.” Zoom is just the newest example of an innovation that allows us to continue to celebrate the holiday today, in fact allowing us to gather with people we wouldn't normally have around our family seder tables, and for that we are grateful.</p>\n\n<p>Rabbi Rachel Grant Meyer says, \"The whole idea of matzah is that we make something out of nothing – if our dough doesn’t have time to rise, we strap it to our back and eat it unleavened. Similarly, I see the presence of a computer screen as making abundance out of what could have seemed like nothing.\"</p>\n\n<p> <em>Adapted from: https://www.usatoday.com/story/opinion/2020/04/03/coronavirus-passover-virtual-seders-zoom-column/5106887002/ https://mashable.com/article/zoom-passover-seder-how-to/</em> </p>",
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"covertext": "In anticipation of Passover’s ritual cleansing and rebirth, (some) Jews scour their homes to remove every last crumb of...",
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"body": "<p>In anticipation of Passover’s ritual cleansing and rebirth, (some) Jews scour their homes to remove every last crumb of chametz (leavened bread). Spiritually, chametz is associated with inflated ego or pride (just as the leavened bread itself is inflated). We are invited to free ourselves of our own psychological chametz, some elements of our own “puffed up” nature. This is similar to the process of Cheshbon HaNefesh (“accounting of the soul”) that we do before Yom Kippur. What patterns or beliefs would you like to free yourself of?</p>\n\n<p>We’ll go around and ask everyone to introduce themselves and then say at least one other thing - either something you thought of that you’d like to leave behind, or if you don’t feel comfortable sharing that, feel free to say whatever is on your mind. Does someone want to start? And then we can popcorn after that (they will pass it to someone, who will speak and then pass it on to someone else, and so on).</p>",
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"body": "<p><strong>Tonight</strong></p>\n\n<p>Passover is Judaism’s most widely celebrated holiday and it's most dramatic blockbuster. Infanticide! Blood rivers! An 11th hour parting of a sea! And the Passover seder is Judaism’s ultimate experience of radical storytelling, playing wildly with form and encouraging us to lose ourselves in the story as we pour wine with a joyfully heavy hand.</p>\n\n<p>By reenacting the Israelites’ dramatic escape to freedom in an elaborate dinner ritual, Passover makes sure we engage all five of our senses. Why? Because on Passover, we’re meant to remember that we left Egypt personally.</p>\n\n<p>We will use this Haggadah (“telling”), to not just retell an ancient story. We are commanded to tell the story as if we ourselves had experienced the transformation from slavery to freedom. We are asked to viscerally engage and acknowledge the bitterness of oppression and the sweetness of freedom so we may better understand the hope and courage of all people, of all generations, in their quest for liberty, security, and human rights. </p>\n\n<p><strong>How do we do this?</strong></p>\n\n<p>One way is to look to the <em>past</em> and imagine ourselves as participants in the story of the Exodus: by tasting the bitter herbs, we taste the bitterness of hard labor and servitude. By eating the matzah, we eat the bread of affliction and poverty, which also was the bread of the Israelites' flight to freedom. By reciting Dayenu (“enough”), we sing of our joy at the many gifts the universe provided along the way.</p>\n\n<p>Another way to experience the transformation from slavery to freedom, is to look to the <em>present</em> : in what ways are we enslaved today? How can we create freedom and justice in the present? We can think of too many situations that call for more freedom and justice in today's world.</p>\n\n<p>In addition, what if we used the seder not only to feel as if we personally were present in the Exodus from Egypt, but also to experience ourselves in the <em>future</em> our grandchildren will live in, with all of the issues we are neglecting to work on now? Right now, in this generation, let us look upon ourselves as sitting side-by-side with those who’ll gather around our families’ seder tables in two or three generations.</p>\n\n<p><strong>“This year we are slaves”</strong></p>\n\n<p>“This year we are slaves” is a common phrase seen in many Haggadahs, speaking to the commandment to tell the story of Passover as if we ourselves were freed from slavery in Egypt.</p>\n\n<p>What do these words mean? We are slaves because yesterday our people were in slavery and memory makes yesterday real for us. But we are also slaves because today there are still people in chains around the world and no one can be truly free while others are in chains. And we are slaves because freedom means more than broken chains. Where there is white supremacy, racism, and xenophobia, there is no freedom. Where there is homophobia and transphobia, there is no freedom. Where there is poverty and hunger and homelessness, there is no freedom; where there is violence and trauma and war, there is no freedom. And where each of us is less than who we might be, we are not free, not yet. </p>",
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"body": "<p>Pesach (Passover) is a time of inclusion.</p>\n\n<p>On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others.</p>\n\n<p>The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet. This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come.</p>\n\n<p>From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that:</p>\n\n<p><strong>בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים</strong><br />\n <em>In every generation a person is obligated to see themselves as if they left Egypt</em> </p>\n\n<p>The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - <strong>לראות את עצמו</strong>. Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. </p>",
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"covertext": "Third Cup of Wine - B'riah (Creation Consciousness) The World of Creation, B’riah, is a field accessed through the minds...",
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"body": "<p><strong>Third Cup of Wine - B'riah (Creation Consciousness)</strong></p>\n\n<p>The World of Creation, B’riah, is a field accessed through the mindspace of inspiration. This is the consciousness of imagination, intellect, intuition, the idea sphere: the airy third-eye space from which we download collective knowing, and through which we glimpse the truth of our being.</p>\n\n<p>As we speak the blessing on this third cup and drink, we presence ourselves to our imagination. We notice: What new ways of knowing are forming through this collective work? Are there new possibilities of thinking and seeing, emerging through the portal of this ritual? How has your intuition been enlivened through our shared magic?</p>\n\n<p> <em>Lift up your glass.</em> </p>\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p style=\"text-align:center;\">A toast: in the Presence of the Infinite, we savor the blessing of transformation: vine to wine.</p>\n\n<p>If anyone would like to share their own toast, please unmute and do so. Otherwise, go ahead and drink the third glass of wine/grape juice/etc.!</p>",
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"covertext": "Third Cup of Wine - Atziluth (Spirit/Emanation Consciousness) The highest field, the dimension beyond spacetime, where b...",
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"body": "<p><strong>Third Cup of Wine - Atziluth (Spirit/Emanation Consciousness)</strong></p>\n\n<p>The highest field, the dimension beyond spacetime, where beingness is completely unified, where there is no illusion of separateness. Kabbalists refer to Atziluth as the \"Godhead.\" This is the Complete Divine Unity which contains the potential for our entire universe. This is what existed before the cosmological Big Bang, prior to the shattering shards of the Divine Source that became materiality, prior to subatomic vibration that creates the illusion of matter and separateness.</p>\n\n<p>As we drink the fourth cup of wine and join our voices in song, we are manifesting the capacity for peace, unity, and collective liberation. Through unconditional self-acceptance, we are able to experience ourselves and each other as Emanations of the Divine. As the illusion of separation melts away, we presence ourselves with the truth of our Wholeness. In our reaching and seeking, we are also yielding to the inevitable Cosmic flow towards Liberation.</p>\n\n<p> <em>Lift up your glass.</em> </p>\n\n<p style=\"text-align:center;\"><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p style=\"text-align:center;\"> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p style=\"text-align:center;\">A toast: in the Presence of the Infinite, we savor the blessing of transformation: vine to wine.</p>\n\n<p>If anyone would like to share their own toast, please unmute and do so. Otherwise, go ahead and drink the third glass of wine/grape juice/etc.!</p>",
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"body": "<p>For some people, God is an integral part of their lives. Others get stuck on the word itself. Perhaps for some of us, there is no God. </p>\n\n<p>As you may notice, many of the blessings that we’ve put in here are more abstract + “God-optional”. But the word “God” will still appear in passages I’ve clipped (borrowed) from other Haggadahs. </p>\n\n<p>When the word “God” comes up, please think of something that gives you a sense of awe in your life, whether it be nature, a belief in a complexity that you don't understand, the universe, oneness, a belief in humanity, your definition of God, or something else. Use whatever word or phrase feels best for you. This night is for everyone. </p>\n\n<p style=\"text-align:center;\">“ <em>If the concept of God has any validity or any use, it can only be to make us larger, freer, and more loving</em>. \" - James Baldwin</p>",
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Four Children as Photos
Haggadah Section: -- Four Children
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