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"body": "<p>BY MICKY SCOTTBEY JONES</p>\n\n<p>Together we will create brave space<br />\nBecause there is no such thing as \"safe space\"<br />\nWe exist in the real world<br />\nWe all carry scars and we have all caused wounds.<br />\nIn this space<br />\nWe seek to turn down the volume of the outside world,<br />\nWe amplify voices that fight to be heard elsewhere,<br />\nWe call each other to more truth and love<br />\nWe have the right to start somewhere and continue to grow.<br />\nWe have the responsibility to examine what we think we know.<br />\nWe will not be perfect.<br />\nThis space will not be perfect.<br />\nIt will not always be what we wish it to be<br />\nBut<br />\nIt will be our brave space together,<br />\nAnd<br />\nWe will work on it side by side.</p>\n\n<p> <em>Micky ScottBey Jones—the Justice Doula—is a womanist contemplative activist, healer, nonviolent direct action organizer and consultant who facilitates conferences, workshops, pilgrimages, retreats and online conversations. She writes and speaks on a variety of topics including healing justice, communal self-care, contemplative activism, intersectionality and theology from the margins. Micky has an M.A. in Intercultural Studies and is an Associate Fellow of Racial Justice with Evangelicals for Social Action. She is the Director of Healing Justice at <a href=\"http://www.faithmattersnetwork.org/\">Faith Matters Network</a> based in Nashville, TN. Micky was named one of the Black Christian leaders changing the world in Huffington Post. You can interact with her work and collaborations at <a href=\"http://www.mickyscottbeyjones.com/\">MickyScottBeyJones.com</a>.</em> </p>",
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"body": "<p>We might also reflect on the meaning of the ten plagues at a time when a very literal plague is sweeping across the planet. In the traditional story, the ten plagues were sent to Egypt by G-d so that Pharoah would release the Jewish people from slavery. Water turned to blood, frogs swarmed the cities, then lice, then flies, then disease of the cattle, boils on people’s skin, then hail, then locusts, then three days of darkness, then finally the death of each family’s first born. </p>\n\n<p>Today’s plague, far more scientifically grasped and yet no less terrifying in effect, hems in our freedom. It is tearing through the lives and livelihoods of ordinary people, aided by the incompetence and indifference of modern-day Pharoahs who show the same indifference to climate catastrophe, to children in cages, or families devastated by poverty. History often has a sick, ironic, even apocalyptic sense of humor. </p>\n\n<p>Lefitst and social justice oriented Jews have long used the plagues as metaphor, either in terms of social ills we fight against today or in terms of weapons we use to strike back against them. </p>\n\n<p>Jews fighting against the occupation and subjugation of the Palestinian people talk of the “plagues” of apartheid, of tearing down olive trees, of denial fo basic resources and other crimes daily carried about against Palestinians by the state of Israel. </p>\n\n<p>Comrades from the All That’s Left Anti-Occupation Collective have also listed the ten plagues exposed by the coronavirus: governmental hubris, police brutality and abuse, lack of healthcare and housing, and so on. </p>\n\n<p>Meanwhile, the left-wing Jewdas collective in Britain have listed their “ten plagues to fight against capitalism,” provocatively reimagining the plagues as strikes, union drives, and other efforts to promote solidarity among working and oppressed people that give capitalists ulcers. </p>\n\n<p>We also would invite you to think of it from both angles. What are the plagues we face today and what weapons we have to fight against them. You're welcome to put them in the chat of this Zoom and I'll read a few of them out.</p>\n\n<p>The tradition of the Seder tells us to spill a drop of wine for each plague. This ritual maintains the communal memory of resistance to slavery – both our own and that of others. Perhaps then it would be most fitting to think of these drops as symbolizing plague and repression, protest and liberation from that repression, whatever form it may take. We will be surely be facing more of the former and needing more of the latter in the coming months and years.</p>\n\n<p><br />\n </p>",
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"body": "<p><b>We have come to the end of the meal. In more traditional Seders this section acts as an extended praise to God who gave us the earth and the food and the fruit of the vine. </b></p>\n\n<p><b>But it is people who watered the vine, picked and smashed the grape, fermented and bottled and packaged and sold the wine. It is people who, despite it not being safe today, still toil in fields and work in stores so that we may have food and drink. </b></p>\n\n<p><b>As we are almost finished enjoying the fruits of so many laborers it is an appropriate time to ponder what will come of the fruits of our labor. Just as food and wine does not come from God without the help of many hands, so to will our liberation not come from God, or Elijah, but rather from the awesome power of our collective might. </b></p>\n\n<p><b>A power that has yet to be unleashed onto earth, that is harnessed through the solidarity and commitment to shared struggle not just of the Jewish people but of all peoples, a power that transcends gender, sexuality, race, religion, and the fictional borders man has drawn on a map. Opening the door for Elijah symbolizes letting that collective power into our homes, and allowing our own power to radiate out and join in collective struggle. Now that we are opening doors with reticence and less frequency we are finding the light of our collective power in cell phone screens and zoom calls. The digitized nature of our solidarity does not diminish it. </b></p>\n\n<p>THE BELOW BECOMES A GRAPHIC: </p>\n\n<p><b>On the next page you'll see the lyrics for Di Shvue, which translates to “The Oath” it was written by S. Ansky in 1902 and became the anthem of the General Jewish Labor Bund. As the bund is no longer active let this song stand not as a pledge of loyalty to an organization, but rather to the revolution that will bring about the liberation of all peoples. </b></p>\n\n<p><b>Di Shvue</b></p>\n\n<table>\n\t<colgroup>\n\t\t<col />\n\t\t<col />\n\t</colgroup>\n\t<tbody>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t<p><b>Brider un shvester fun arbet un noyt</b></p>\n\n\t\t\t<p><b>Ale vos zaynen tsezeyt un tseshpreyt</b></p>\n\n\t\t\t<p><b>Tsuzamen, tsuzamen, di fon iz greyt,</b></p>\n\n\t\t\t<p><b>Zi flatter fun tsorn, fun blut iz zi royt!</b></p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p><b>Brothers and sisters in toil and struggle</b></p>\n\n\t\t\t<p><b>All who are dispersed far and wide</b></p>\n\n\t\t\t<p><b>Come together, the flag is ready</b></p>\n\n\t\t\t<p><b>It waves in anger, it is red with blood!</b></p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t<p><b>A shvue, a shvue, af lebn un otyt. </b></p>\n\n\t\t\t<p><b>Himl un erd veln undz oyshern</b></p>\n\n\t\t\t<p><b>Eydet vet zayn di likhtike shtern</b></p>\n\n\t\t\t<p><b>A shvue fun blut un a shvue fun trern, </b></p>\n\n\t\t\t<p><b>Mir shvern, mir shvern, mir shvern!</b></p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p><b>Swear an oath of life and death! </b></p>\n\n\t\t\t<p><b>Heaven and earth will hear us,</b></p>\n\n\t\t\t<p><b>The light stars will bear witness</b></p>\n\n\t\t\t<p><b>An oath of blood, an oath of tears,</b></p>\n\n\t\t\t<p><b>We swear, we swear, we swear!</b></p>\n\t\t\t</td>\n\t\t</tr>\n\t\t<tr>\n\t\t\t<td>\n\t\t\t<p><b>Mir shvern a trayhayt on grenetsn tsum bund. </b></p>\n\n\t\t\t<p><b>Nor er ken bafrayen di shklafn atsind. </b></p>\n\n\t\t\t<p><b>Di fon, di royte, fun blut iz zi royt!</b></p>\n\n\t\t\t<p><b>A shvue, a shvue, af lebn un toyt </b></p>\n\t\t\t</td>\n\t\t\t<td>\n\t\t\t<p><b>We swear an endless loyalty to the Bund</b></p>\n\n\t\t\t<p><b>Only it can free the slaves now. </b></p>\n\n\t\t\t<p><b>The red flag is high and wide. </b></p>\n\n\t\t\t<p><b>It waves in anger, it is red with blood! </b></p>\n\n\t\t\t<p><b>Swear an oath of life and death! </b></p>\n\t\t\t</td>\n\t\t</tr>\n\t</tbody>\n</table>",
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"body": "<p>We will now tell the story of the Hebrews exodus from Mitzrayim. Here Mitzrayim, often translated as “narrow space,” is Egypt .</p>\n\n<p>But as we take turns narrating this exodus, we may reflect on the many narrow spaces in our own lives, from the limited confines of a small apartment, to the reality of losing one’s job and healthcare, and to the daily anxieties of living in a time of plague. </p>\n\n<p>Additionally, we remember the communities of color, healthcare and grocery service workers, and others who are profoundly affected by COVID-19.</p>\n\n<p>And as we tell this tory, remember that some of us are still in exile.</p>\n\n<p> <em>1. Joseph brings the Hebrews to Egypt </em> </p>\n\n<p> <em>2. The Jews are enslaved; Pharaoh orders their AMAB babies drowned </em> </p>\n\n<p> <em>3. Yocheved fl oats baby Moses down the Nile, where he’s found by Pharaoh’s daughter </em> </p>\n\n<p> <em>4. Moses grows up as Egyptian royalty, until he kills an Egyptian overseer </em> </p>\n\n<p> <em>5. Moses runs away to Midian, where he marries Tzipporah </em> </p>\n\n<p> <em>6. Wandering as a shepherd, Moses hears God in a burning bush </em> </p>\n\n<p> <em>7. Moses demands the Hebrews’ freedom, but God hardens Pharaoh’s heart </em> </p>\n\n<p> <em>8. Plagues, baby </em> </p>\n\n<p> <em>9. The Angel of Death takes the Egyptians’ fi rst-born AMAB children </em> </p>\n\n<p> <em>10. Pharaoh lets the Hebrews go, and they rush to freedom </em> </p>\n\n<p> <em>11. Pharaoh changes his mind and sends his armies in pursuit </em> </p>\n\n<p> <em>12. The Red Sea splits, then closes — drowning many, many Egyptians</em> </p>",
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"body": "<p>The beloved Chassidic master, Rebbe Levi Yitzchak of Berditchev (1740-1810) argued that we have adopted the wrong greeting for Passover. He suggested that we switch the greeting with the one we say on Purim. “On Purim one greets their friend with the words<i> ‘A Freilichen</i> <i>Purim’</i> (A Joyous Purim) and on Passover we say <i>‘A Kasherin Pesach’</i> (A Kosher Passover). It should be just the opposite. On Purim we should remind one another to observe the day in a ‘kosher way’, not going overboard in our merriment or drinking.”</p>\n\n<p>“However on Pesach,” said the Rebbe, “we don't need reminders to observe it with all its strictures and laws. That we all know. We need to be reminded that there is nothing more important than joy in order to make Passover memorable and uplifting.”</p>\n\n<p>This teaching offers us a unique perspective especially this year. Although we face many distractions and there is tension and anxiety, Seder night must be joyful and fun. Maybe more so now than ever. There is no place for melancholy.</p>",
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"body": "<p>According to tradition, we are meant to have three matzot at a Seder. We take the middle of the three matzot and break it in half. One half goes into the afikoman, which we’ll get into later. The other stays in the middle of the pile, reminding us that once our people didn’t have time for their bread to rise as they fled oppression. And that’s why we are also eating it now, constipation be damned. </p>\n\n<p>Rabbi Joseph B. Soloveitchik points out that when the Israelites were enslaved in Egypt, there were those slaves who were in better conditions than others. Some were privileged with more merciful masters and lived under better conditions; while some were not as lucky. We are told that the Jewish people shared with those who had less.</p>\n\n<p>We are encouraged to follow their path to take the way of <em>chesed</em> , or \"loving kindness.” We have seen so many beautiful examples of this: people helping out their elderly neighbors, or paying their employees though they can’t use their services, or entire neighborhoods shouting praise of medical professionals, not to mention the service of medical professionals themselves. What have you seen that has given you hope? </p>\n\n<p>Take a few deep breaths while you imagine what <em>chesed</em> in your life looks or can look like as we prepare for the Maggid.</p>\n\n<p><br />\n<br />\n </p>",
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"body": "<p>Breaking sweat and toil<br />\nPreparing for the charge<br />\nBehind the break room banter<br />\nAnxiety looms large</p>\n\n<p>Odds grow fainter still <br />\nWith each frantic rush<br />\nThat I’ll make it out of hell<br />\nWithout a dying lung </p>\n\n<p>Do I stay and risk my fall<br />\nBut I know that Hobson called<br />\nTo tell me there is<br />\nNo choice left at all</p>\n\n<p>Can you see me now<br />\nNow that I’m saving your life <br />\nI’ve been here this whole time <br />\nI’ve been here all along<br />\nWatch your step<br />\nHold your breath<br />\nIf you martyr me on this linoleum floor<br />\nIf i don’t make it<br />\nRemember who <br />\nRemember who <br />\nI did it for</p>\n\n<p>Wife son and daughter laid off <br />\nI’m working for their meals <br />\nI walk into the freezer<br />\nTo remember how to feel</p>\n\n<p>The fearful come and go<br />\nTake what’s left to take<br />\nCount my hours until<br />\nThe rest of rent is made </p>\n\n<p>Do I stay and risk my fall<br />\nBut I know that Hobson called<br />\nTo tell me there is<br />\nNo choice left at all</p>\n\n<p>Can you see me now<br />\nNow that I’m saving your life <br />\nI’ve been here this whole time <br />\nI’ve been here all along<br />\nWatch your step<br />\nHold your breath<br />\nIf you lartyr me on this linoleum floor<br />\nIf i don’t make it<br />\nRemember who <br />\nRemember who <br />\nI did it for</p>\n\n<p>They walk right through me <br />\nAs if I am a ghost<br />\nTheir clothes smell like my casket<br />\nI’ll still fill your plastic basket<br />\nAfter all<br />\nI am yours <br />\nI am yours<br />\nI am yours</p>\n\n<p>So can you see me now<br />\nNow that I’m saving your life <br />\nI’ve been here this whole time <br />\nI’ve been here all along<br />\nWatch your step<br />\nHold your breath<br />\nIf you lartyr me on this linoleum floor<br />\nIf i don’t make it<br />\nRemember who <br />\nRemember who <br />\nI did it for</p>",
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"body": "<p>An empty plate or seat does not pack the same symbolic punch when for weeks we've been staring at spaces that normally are filled by friends and family. So instead of looking at another empty chair, I'd like us to take a moment to celebrate our hereness. Everyone please wave. </p>\n\n<p>It is not insignificant that we took the time out to celebrate together, nor is it insignificant that we found away to overcome distance. Elijah might need an open door to enter, but we have entered each other's homes while maintaining a very safe distance, closed doors and all. We are there without being there. We are participating in Schroedinger's Seder. </p>\n\n<p>So to give ourselves a minute to really feel each others presence everyone please unmute yourself. On the count of three everyone say L'Chaim. </p>\n\n<p>One. </p>\n\n<p>Two. </p>\n\n<p>Three. </p>\n\n<p>L'Chaim!</p>\n\n<p>Thank you, please mute yourselves now. </p>",
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"body": "<p>For the Second hand washing we say a blessing as outlined in this essay to understand info graphic courtesy of the WHO. We have also included a graphic to what is arguably the most universally beloved song in the English Speaking world, Africa by TOTO. </p>",
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"body": "<p><b>The typical Seder plate has been reinterpreted over and over, with additions that add symbolism relevant for a modern Seder. This year, nothing is typical. Because attaining all of the food for a Seder is more of a challenge, our Meal of Moshiach will be focused less on the food and more on the ritual of being together and ruminating on ideas of collective justice and liberation — with lots of laughter too. This is a note of what is included in a Seder plate, with added items focused on social justice inspired by the Mixed Multitudes Haggadah. </b></p>\n\n<p><b>זרוע – Z’roa: a shankbone or beet (for us veggies out there!) which represents the mighty hand and outstretched arm that liberated us from Mitzrayim. Also symbolic of our strength as a people. </b></p>\n\n<p><b>מרור - Maror: horseradish, which represents the bitterness of slavery in Mitzrayim.</b></p>\n\n<p><b>חרוסת – Charoset: a mixture of dried fruits and nuts, which represents the mortar used to lay bricks and the work done while enslaved in Mitzrayim.</b></p>\n\n<p><b>ביצה – Beitzah: an egg, which represents life, wholeness, and liberation.</b></p>\n\n<p><b>כרפס – Karpas: parsley, which represents growth, change, and life.</b></p>\n\n<p><b> ימ המלח – Yam hamalach: salt water, which represents our tears while enslaved, and our tenacity and chutzpah in fighting for liberation.</b></p>\n\n<p><b>קפה – Kafe: coffee beans, which represent the bitterness of modern slavery, through forced migrant labor, bonded labor, slavery, human trafficking, sex trafficking, and child labor.</b></p>\n\n<p><b>תפוז – Tapuz: an orange, which represents gender and sexual equality and justice, especially for queers, trans and gender-variant people, and women.</b></p>\n\n<p><b>זית – Zayit: an olive, which represents solidarity with Palestinians and Palestine and the struggle for justice and peace in Israel and Palestine.</b></p>\n\n<p><b>**Rabbi Elliot Kukla offered that this year we put a spoon on our Seder plate: \"a spoon placed tenderly on the Seder plate holds multiple meanings: It represents sick and disabled people, as well as elders, but it also represents the need for everyone to tend to their energy in this time of shelter.</b></p>\n\n<p><b>As we tell our own liberation story, remember that so many of us are still in exile, or are experiencing forms of oppression and marginalization. Let us strive to translate its core idea into reality. Let our celebration of freedom encourage us to double and re-double our efforts to ease the lot of those who have yet to taste true freedom.</b></p>\n\n<p><br />\n </p>",
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"body": "<p>A Blessing For One Who Is Exhausted</p>\n\n<p>When the rhythm of the heart becomes hectic,<br />\nTime takes on the strain until it breaks;<br />\nThen all the unattended stress falls in<br />\nOn the mind like an endless, increasing weight.</p>\n\n<p>The light in the mind becomes dim.<br />\nThings you could take in your stride before<br />\nNow become laborsome events of will.</p>\n\n<p>Weariness invades your spirit.<br />\nGravity begins falling inside you,<br />\nDragging down every bone.</p>\n\n<p>The tide you never valued has gone out.<br />\nAnd you are marooned on unsure ground.<br />\nSomething within you has closed down;<br />\nAnd you cannot push yourself back to life.</p>\n\n<p>You have been forced to enter empty time.<br />\nThe desire that drove you has relinquished.<br />\nThere is nothing else to do now but rest<br />\nAnd patiently learn to receive the self<br />\nYou have forsaken for the race of days.</p>\n\n<p>At first your thinking will darken<br />\nAnd sadness take over like listless weather.<br />\nThe flow of unwept tears will frighten you.</p>\n\n<p>You have travelled too fast over false ground;<br />\nNow your soul has come to take you back.</p>\n\n<p>Take refuge in your senses, open up<br />\nTo all the small miracles you rushed through.</p>\n\n<p>Become inclined to watch the way of rain<br />\nWhen it falls slow and free.</p>\n\n<p>Imitate the habit of twilight,<br />\nTaking time to open the well of color<br />\nThat fostered the brightness of day.</p>\n\n<p>Draw alongside the silence of stone<br />\nUntil its calmness can claim you.<br />\nBe excessively gentle with yourself.</p>\n\n<p>Stay clear of those vexed in spirit.<br />\nLearn to linger around someone of ease<br />\nWho feels they have all the time in the world.</p>\n\n<p>Gradually, you will return to yourself,<br />\nHaving learned a new respect for your heart<br />\nAnd the joy that dwells far within slow time.</p>\n\n<p>-- John O’Donohue, To Bless The Space Between Us: A Book Of Blessing</p>",
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"body": "<p><strong>Celebrate small victories—Dayenu!</strong> This famous song proclaims that we would have been satisfied even if God hadn’t taken our people all the way to freedom. Had God punished the Egyptians but not taken the Israelites out of Egypt—it would have been enough. Had God taken them out of Egypt but not brought them out of the wilderness, it would have been enough. But, of course, this isn’t so. What good is it to punish evildoers, without actually rescuing the vulnerable? What good is it to escape bondage only to wander without a home? In the spirit of Dayenu, embrace each small victory with gratitude, even as you continue working for the freedom of all.</p>",
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"body": "<p>As we begin our virtual seder, we can recognize that, though other Jewish holidays are more holy, none is more communal than Passover. Jews are definitely not social distancers, but in order to care for everyone, we are trying something new. The Shehecheyanu is a prayer we say to comemorate new and special occasions, and so we'll begin with one together today. Feel free to read along with us. </p>\n\n<p><strong>Baruch atah, Adonai Eloheinu, Melech haolam, shehecheyanu, v'kiy'manu, v'higiyanu laz'man hazeh ME’A ZOOM.</strong></p>\n\n<p><strong>Blessed are You, Adonai our G-d, Sovereign of all, who has kept us alive, sustained us, and brought us to this season WITH ZOOM.</strong></p>\n\n<p><br />\n </p>",
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"body": "<p>So now we come to the part where we tell the big story of the Jewish people’s enslavement and Moses’ leadership and G-d’s help and our ultimate escape from the “narrow space” aka Egypt. Probably the majority of folks here know that story from your family Seders, the Prince of Egypt movie, or Rugrats passover.</p>\n\n<p><b>Joseph brings the Hebrews to Egypt </b></p>\n\n<p><b>The Jews are enslaved; Pharaoh orders their first born male babies drowned </b></p>\n\n<p><b>Yocheved floats baby Moses down the Nile, where he’s found by Pharaoh’s daughter </b></p>\n\n<p><b>Moses grows up as Egyptian royalty, until he kills an Egyptian overseer </b></p>\n\n<p><b>Moses runs away to Midian, where he marries Tzipporah </b></p>\n\n<p><b>Wandering as a shepherd, Moses hears G-d in a burning bush </b></p>\n\n<p><b>Moses demands the Hebrews’ freedom, but G-d hardens Pharaoh’s heart </b></p>\n\n<p><b>Plagues </b></p>\n\n<p><b>The Angel of Death takes the Egyptians’ first-born male children </b></p>\n\n<p><b>Pharaoh lets the Hebrews go, and they rush to freedom </b></p>\n\n<p><b>Pharaoh changes his mind and sends his armies in pursuit </b></p>\n\n<p><b>The Red Sea splits, then closes — drowning many, many Egyptians</b></p>\n\n<p>But for all we know, most of this story comes from wild imaginations. It does not describe actual events. What we do take from this story, is a legend portraying real human heroism and civil disobedience. It reminds us that like the midwives Shifra and Pu’ah, who refused to drown Jewish children when they were born, going against Pharaoh’s orders, people are capable of performing Torah-worthy deeds when inspired by compassion and consideration. It is these actions that have the ability to rock the boat (or world) and move us all out from narrow places.</p>\n\n<p>As we move through the story of Passover, we may reflect on the many narrow spaces in our own lives currently; from the limited confines of a small apartment, to the reality of losing one’s job and healthcare, and to the daily anxieties of living in a time of plague. </p>\n\n<p>Additionally, we remember the communities of color, healthcare and grocery service workers, and others who are profoundly affected by COVID-19. We recognize the heroism of these folks who risk their own survival to help others, like Pharaoh's daughter who took in Moses.</p>",
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"body": "<p>In this unique historical moment, we reflect on the Four Children at the first Passover Seder who sought answers for an experience that they were struggling to understand. Like them, we also struggle and so these four responses to a moment of crisis help us understand not just the world around us, but the world within ourselves as well. </p>\n\n<p><b>1. Why is this happening and what is to be done? </b></p>\n\n<p>This response understands that this crisis is not the result of a natural, impartial coincidence and, furthermore, recognizes how a better world can and must grow from the ashes of the old. </p>\n\n<p><b>2. What will happen to me? </b></p>\n\n<p>This is a cry for consolation and a reminder that this is a shared experience and through solidarity our collective care can lead to collective liberation.</p>\n\n<p><b>3. Who can be blamed? </b></p>\n\n<p>To understand this response we turn to author Naomi Klein who writes: “In moments of crisis, people are willing to hand over a great deal of power to anyone who claims to have a magic cure.”</p>\n\n<p><b>4. [silence]</b></p>\n\n<p>This response cries for out for our guidance and deserves an explanation of the moment we find ourselves in and how it makes visible the machinery of our oppression.<br />\n </p>",
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"body": "<p><b>1. On all other Passover nights we eat unleavened bread. Tonight we do too... or not. Why then is this Passover night different from other nights and even other Passovers?</b></p>\n\n<p>Tonight we remember when we were slaves, fleeing from bondage, eating only what we had available: matzah, the bread of affliction. Then, like now, we eat what we have available, reminding us of the interconnectedness of scarcity and oppression. </p>\n\n<p><b>2. On all other nights we eat all kinds of vegetables. Why on this night do we eat bitter herbs?</b></p>\n\n<p>The bitter herbs remind us of our suffering in Mitzrayim. Remembering that then, as now, we collectively share in that experience brings forth solidarity, a powerful weapon in the fight for freedom.</p>\n\n<p><b>3. On all other nights we do not usually dip food once. Why on this night do we dip twice?</b></p>\n\n<p>The combination of the salty brine and fresh, green, leafy vegetables reminds us of the crisis of past and present and the opportunities they offer for a new and better world to be born. </p>\n\n<p><b>4. On all other nights we sit on straight chairs. Why on this night do we relax and recline on pillows during the Seder?</b></p>\n\n<p>We recline to remind ourselves that even in a moment of crisis, we deserve, by virtue of being human, a life of ease, comfort, and care. We recline to remember that it is our right, one denied to those in bondage.</p>",
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"body": "<p><b>“On the last day of Passover, according to tradition, we find ourselves trapped, with the Red Sea in front of us and Pharoah’s army closing in from behind. Moses tells us, “Have no fear! Stand by and witnesses the deliverance which G-d will do for you.” And yet when all is said and done, G-d tells Moses, “Why are you calling to me? Tell the people to move forward. Lift up your staff and split the sea.” (Exodus 16:13 – 16).</b></p>\n\n<p><b>Here, G-d tells us, human action is necessary. Even when we are terrified. Even when we want to just leave it all up to G-d. Even when our leaders are saying, “Trust in something else.” G-d tells us, “Yes, I will work with you, but you have to do your part.”” -TRUAH</b></p>\n\n<p>On Passover, we wait and hope and pray for Elijah. At this specific Seder, the Meal of Moshiach, we generally would talk of the messiah coming to remove all evil from the earth. We would practice dancing and singing and embodying the type of joy and peace that we believe will come to us. But this is not the only way that we can ready ourselves for ultimate redemption. As a people of teaching and learning, full of activists and artists, workers and culture makers, innovators and strategists, plus everything in between, we operate on the principle that divine intervention cannot exist without human intervention. G-d may have split the sea, but we had to walk to it. We had a LOT of work to do and pain to endure just to get there. And, once we made it to the other side safely, and expressed all kinds of gratitude, to all kinds of forces, then we had to walk again; this time, in the desert, for 40 years. No one said redemption should be easy, or fun, or kind. If we look at history, we know any and all people who have risen up and prevailed have done it under much pain and duress. Lives have been lost and terrible sacrifices made. But imagine if our people had not walked!? To the sea? Or through the desert? Imagine if they had been too tired or too afraid. Where would we be now? When we think of honoring our ancestors, we can consider honoring their struggle with our own today. We are all connected. All generations. All struggles. We would not want to insult the efforts of those who came before us by refusing to be in the struggle today. Dancing and singing are so important, but it is just as important to actively build the world we want to dance in. </p>\n\n<p><br />\n </p>",
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"body": "<p><b>The story of exodus is rife with the contradictions of freedom. It is a happy story because we are freed, but it is sad because Pharaoh enslaved us in the first place. It is happy because we survived the plagues, but it is sad because innocent, first born Egyptian children did not. The story of our liberation is filled with absurd contradictions because life is a journey between absurd contradictions that bring us trembling to our knees and absurd contradictions that make our bellies rise, filled with laughter. </b></p>\n\n<p><b>Saul Bellow once observed, “laughter and trembling are so curiously intermingled that it is not easy to determine between the two.” In times when the world seems designed to make us tremble, our spirits search instead for laughter. As long as we are laughing, we are living. </b></p>\n\n<p><b>When I look back at my own life and moments of heartiest laughter, they are always tied to moments of sorrow. Like at my grandmother’s funeral when my uncle strapped on an invisible jet back to fly through the sky looking for my grandmother and taught us all the dangers of Learning Annex creative writing classes. </b></p>\n\n<p><b>If you so wish now, please raise a glass for the blessing of the Second cup. </b></p>\n\n<p><b>Baruch atah-Adonai, Eloheinu Melech Ha’Olam Borei pri hagafen, ve lemale beten im avir sheh nish’ta’el al Gav Donald Trump</b></p>\n\n<p><b>Blessed are you Adonai, our G-d, Ruler of the universe, who creates the fruit of the vine, and fills bellies with air that we may cough on Donald Trump. </b></p>\n\n<p><br />\n </p>\n\n<p><br />\n </p>",
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"body": "<p>In my life<br />\nI wanna know the answers<br />\nSo I wander aimlessly on a ridge above the sea<br />\nUntil the twilight</p>\n\n<p>And in my days<br />\nI wanna know the sunrise<br />\nAnd the rhythm of the birds and the love that lives in words<br />\nUnder the starshine</p>\n\n<p>And I know, I know, I know<br />\nThat love, that love, that love<br />\nThat love, that love, that love</p>\n\n<p>Is everything, everything, is everything<br />\nLove is everything</p>\n\n<p>And in my years<br />\nI wanna live my yearning<br />\nLike a river in the snow I’ll take fi re if I go <br />\nBefore I’m learning</p>\n\n<p>And I know, I know, I know<br />\nThat love, that love, that love<br />\nThat love, that love, that love</p>\n\n<p>Is everything, everything, is everything<br />\nIs everything, everything, is everything</p>\n\n<p>And in my dreams<br />\nI wanna take you with me<br />\nOh a whisper in my ear, a heartbeat oh so near<br />\nTo the beginning</p>\n\n<p>And I know, I know, I know<br />\nThat love, that love, that love<br />\nThat love, that love, that love</p>\n\n<p>Is everything, everything, is everything<br />\nIs everything, everything, is everything<br />\nIs everything, everything, is everything<br />\nIs everything, everything, is everything<br />\nLove is everything</p>",
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"body": "<p><b>From Talitha: Reflections</b></p>\n\n<p><b>One of most beloved songs in the Passover seder is \"Dayenu.\" The stanzas are read one at a time, and the participants respond, \"Dayenu.\" </b></p>\n\n\n\n<p><b>The word \"Dayenu\" means, \"It would have been enough for us.\" Each of the 15 stanzas refers to a blessing that God gave our people, such as deliverance from oppression, manna in the desert, freedom in our own land. </b></p>\n\n\n\n<p><b>I have pondered many time while hearing this song the importance of feeling and recognizing my own \"Dayenu,\" or the bounty I have been given that would have been \"enough.\" It is too easy to think about what we want or DON’T have, and forget all the good in our lives right before our eyes.</b></p>\n\n\n\n<p><b>So let us never forget all the miracles in our lives. When we stand and wait impatiently for the next one to appear, we are missing the whole point of life. Instead, we can actively seek a new reason to be grateful, a reason to say “Dayenu.”</b></p>\n\n\n\n<p><b>For when we are truly grateful, we invite more blessings and miracles into our lives.</b></p>\n\n<p><br />\n<b>Celebrate small victories—Dayenu! This famous song proclaims that we would have been satisfied even if God hadn’t taken our people all the way to freedom. Had God punished the Egyptians but not taken the Israelites out of Egypt—it would have been enough. Had God taken them out of Egypt but not brought them out of the wilderness, it would have been enough. But, of course, this isn’t so. What good is it to punish evildoers, without actually rescuing the vulnerable? What good is it to escape bondage only to wander without a home? In the spirit of Dayenu, embrace each small victory with gratitude, even as you continue working for the freedom of all.</b></p>",
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"body": "<h2><b>The Seder concludes with an exclamation of hope: Next year in Jerusalem! Like every Jewish teaching, this statement is best understood on multiple levels. Most obviously, it is the dream of our ancestors, living in exile, to someday return home. We honor the resilience of the generations of Jews who survived and preserved our traditions against all odds.</b></h2>\n\n<h2><b>Yet like all great teachings, ours has been distorted and misused. How many Palestinian people have been displaced, mistreated, tortured and killed, with this idea used as a justification? We have allowed our hope for homecoming to become the rationale to exile and oppress another people. This is a tragic abuse of our teachings that contradicts the themes of justice and freedom at the center of the Passover story.</b></h2>\n\n<h2><b>Ours is a tradition of interpretation. We are called to consider the teachings on all levels. In Kabbalah, Jewish mysticism, we are taught that the outward meaning of the text is like an outfit that the Truth is wearing.</b></h2>\n\n<h2><b>Next year in Jerusalem! What might be the deeper meaning? Here is one possibility. The etymology of the Hebrew Yerushalayim ירושלם is uncertain, but my favorite explanation says that it comes from the ancient Hebrew yry, \"to found, to lay a cornerstone\" and shalem, \"wholeness, completeness, peace.\" So Jerusalem is literally the Foundation of Peace, the Cornerstone of Wholeness.</b></h2>\n\n<h2><b>What is the Foundation of Peace? What is the Cornerstone of Wholeness? And how do we get there?</b></h2>\n\n<h2><b>There is no country, no city, no external place that holds them. Wholeness is our sacred inheritance. Peace is a place in the heart. We can find it here and now—and indeed, wherever here happens to be, that is one and only place we can find it.</b></h2>\n\n<h2><b>Jerusalem is not a faraway place. It is contained within us, an inexhaustible reservoir of love that is always available. We do not need to journey to reach it. We only need to stop running away.</b></h2>\n\n<h2><b>Next year in Jerusalem</b></h2>\n\n<h2><b>Next year in peace and wholeness</b></h2>\n\n<h2><b>Next year in the present moment</b></h2>\n\n\n\n<p style=\"text-align:center;\"><b>No one person can change the world. To do so we must stand together. Once we begin to do our share, we will understand how what each of us does can ripple forward until it joins with the efforts of others to form great waves of change. It requires no supernatural miracles. It requires only that we respond to the best part of our humanity.</b></p>\n\n<p><br />\n </p>",
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"covertext": "Baruch atah Adonai, eloheinu Melekh ha-olam, asher kid’shanu b’mitzvotav v’tsivanu lirdof tzedek Brucha Yah Shechinah, e...",
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"body": "<p><b>Lefitst and social justice oriented Jews have long used the plagues as metaphor, either in terms of social ills we fight against today or in terms of weapons we use to strike back against them. </b></p>\n\n<p><b>Jews fighting against the occupation and subjugation of the Palestinian people talk of the “plagues” of apartheid, of tearing down olive trees, of denial fo basic resources and other crimes daily carried about against Palestinians by the state of Israel. </b></p>\n\n<p><b>Comrades from the <a href=\"https://www.facebook.com/AllThatsLeftCollective/\">All That’s Left Anti-Occupation Collective </a>have also listed the ten plagues exposed by the coronavirus: governmental hubris, police brutality and abuse, lack of healthcare and housing, and so on. </b></p>\n\n<p><b>Meanwhile, the left-wing Jewdas collective in Britain have listed their “ten plagues to fight against capitalism,” provocatively reimagining the plagues as strikes, union drives, and other efforts to promote solidarity among working and oppressed people that give capitalists ulcers. </b></p>\n\n<p><b>The tradition of the Seder tells us to spill a drop of wine for each plague. This ritual maintains the communal memory of resistance to slavery – both our own and that of others. Perhaps then it would be most fitting to think of these drops as symbolizing plague and repression, protest and liberation from that repression, whatever form it may take. We will be surely be facing more of the former and needing more of the latter in the coming months and years</b></p>\n\n<p>(Maybe add a prompt here for folks to take a moment and think of their own ten plagues and do the ritual if they want?)</p>",
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"body": "<p><b>Before the Quarantimes, the members of the East Side Jews Activist Collective had gotten together to fill a need. Many of us belong to Jewish spaces of some sort, and many of us are also in activist and leftist spaces, yet all of us felt that we didn’t have a space that was really ours. We all felt the need for a secular, but distinctly Jewish, leftist space. We met over pizza, a risky proposition given the rate of lactose intolerance common in our people, and started to discuss what we wanted this space to be. As is also common of our people, we asked ten people and got ten different answers. We landed on a few early stage projects, a secular Seder, a mixer that may or may not include BINGO, and we all agreed that as we increased our membership, we wanted new members to have the space to help define the DNA of the group as well. </b></p>\n\n<p><b>When the Quarantimes hit, the lack of a secular, Jewish, leftist community became more acute. Working on this Haggadah together, looking at what did and did not inspire us in other groups' Haggadot, allowed us to pull strength from our ancestors, to laugh together, and was a way to mark time. </b></p>\n\n<p><b>We are honored to share what we wrote with you, and hope that in these incredibly isolating times this Seder, and this group, can provide you with community if that is something you too are seeking. </b></p>\n\n<p><br />\n </p>",
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Four children of covid 19 topics
Haggadah Section: -- Four Children
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