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"body": "<p>We are the generations that stand between the fires.</p>\n\n<p>Behind us is the flame and smoke that rose from Auschwitz and from Hiroshima,</p>\n\n<p>From the burning of our Towers, From the torching of our forests</p>\n\n<p>Before us is the nightmare of a Flood of Fire:</p>\n\n<p>The scorching of our planet,</p>\n\n<p>Or the blazing of our cities in thermonuclear fire or the glare of gunfire.</p>\n\n<p>It is our task to make from fire not an all-consuming blaze</p>\n\n<p>But the light in which we see each other; Each of us different.</p>\n\n<p>All of us made in the image of God.</p>\n\n<p>We light this fire to see more clearly that the earth, the human race, are not for burning.</p>\n\n<p>We light this fire to see more clearly the rainbow in our many-colored faces.</p>\n",
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"body": "<p><strong>Reclining on our left side demonstrates our freedom from slavery. We hold our first cup of wine and we recite:</strong></p>\n\n<p>Baruch atah Adonai, Eloheinu Melech haolam, borei p'ri hagafen. Baruch atah Adonai, Eloheinu Melech haolam, asher bachar banu mikol am v'rom'manu mikol lashon v'kid'shanu b'mitzvotav. Vatiten lanu Adonai Eloheinu b'ahavah moadim l'simchah chagim uz'manim l'sason et yom chag hamatzot hazeh z'man cheiruteinu mikra kodesh zeicher litziat Mitzrayim. Ki vanu vacharta v'otanu kidashta mikol haamim umoadei kodsh'cha b'simchah uv'sason hinchaltanu. Baruch atah Adonai, m'kadeish Yisrael v'hazmanim.</p>\n\n<p>Blessed are You, Our God, Ruler of the world, Creator of the fruit of the vine.</p>\n\n<p>Blessed are You, who sanctifies our people Israel, and the Festivals. We thank You for enabling us to gather in friendship, to observe the Festival of Freedom. Just as for many centuries the Passover Seder has brought together families and friends to retell the events that led to our freedom, so may we be at one with Jews everywhere who perform this ancient ritual linking us with our historic past. As we relive each event in our people’s ancient struggle, and celebrate their emergence from slavery to freedom, we pray that all of us may keep alive in our hearts the love of liberty. May we dedicate our lives to the abolition of all forms of tyranny and injustice.</p>\n",
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"body": "<p>Baruch atah, Adonai Eloheinu, Melech haolam, shehecheyanu v’kiy’manu v’higianu laz’man hazeh.</p>\n\n<p>Praise to You, Adonai our God, spirit of the universe, for giving us life, for sustaining us, and for enabling us to reach this season.</p>\n\n<p><strong>Drink the first cup of wine.</strong></p>\n",
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"body": "<p>Now we break the middle matzah, bread of the poor in two. We put the larger piece aside, the afikomen or dessert, leaving the smaller on the plate. (Uncover the remaining three matzah.)</p>\n\n<p>We lift up the dish with the matzah and say:</p>\n\n<p>This is the bread of the oppressed that our forebears ate in the Tight and Narrow Land (Mitzrayim, Egypt, where the Israelites were enslaved). Let all who are hungry eat, and all who are in need come and celebrate the Passover with us. (This year we are here; next year we will be in Israel. This year we are slaves; next year we will be free.)</p>\n\n<p>Now lift the larger piece and say the following:</p>\n\n<p>Why do we break this bread in two? Because if we hold on to the whole loaf for ourselves, it remains the bread of oppression. If we break it in order to share it, it becomes the bread of freedom. In the world today, there are still some who are so pressed-down that they have not even this bread of oppression to eat. There are so many who are hungry that they cannot all come and eat with us tonight. Therefore we say to them, we set aside this bread as a reminder that we owe you justice and a share of the earth’s fruitfulness, and that we will work to make the sharing real.</p>\n",
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"body": "<p>Pesach is a springtime holiday. The karpas (or parsley) reminds us of springtime and hope, but the salt water reminds us of the bitter tears our people wept when we were slaves in Egypt. As we taste the fresh greens, we feel refreshed, but the salt water makes us wince in memory of our experience as strangers, and we are mindful of those who are still treated as strangers in our own country and in their own lands. </p>\n\n<p>We dip the karpas into the salt water, feel the bitter tears running down our cheeks, seeping into the corner of our mouths, and we experience our own tears and the tears of strangers everywhere.</p>\n\n<p><strong>Dip the karpas in salt water and eat.</strong></p>\n\n\n\n\n",
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"body": "<p><strong>We now take our green vegetable and dip it into our salt water and say together: </strong></p>\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree ha-adama.</p>\n<p>We praise God, spirit of Everything, who creates the fruits of the earth.</p>\n<p>We look forward to spring and the reawakening of flowers and greenery. They haven’t been lost, just lying dormant during winter, getting ready to reappear just when we need them.</p>\n<p>We all have aspects of ourselves that sometimes get buried under the stresses of our busy lives. What has this winter taught us? What elements of our own lives do we hope to revive this spring?</p>\n",
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"covertext": "Passover is the celebration of Life. The story of the Jewish people is truly a triumph of life. Against the odds of hist...",
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"body": "<p>Passover is the celebration of Life. The story of the Jewish people is truly a triumph of life. Against the odds of history, the Jewish people have done more than survive – we, the Jewish people, have adapted creatively to each new time, each new place, from the birth of our ancient nation to the present day. Even though death has pursued us relentlessly, time and time again, we have chosen to live.</p>\n\n<p>During the many centuries of the Jewish experience, memories of destruction are tempered by the knowledge that the world can also be good. Jews [We] have endured slavery and humiliation. We Jews have also enjoyed freedom and power. Darkness has been balanced by light. Our forebears traveled the Earth in search of the safety and liberty they knew must exist.</p>\n\n<p>We have learned to endure.</p>\n\n<p>We have learned to progress.</p>\n\n<p>We are proud survivors.</p>\n",
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"covertext": "The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition...",
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"body": "<p>The formal telling of the story of Passover is framed as a discussion with lots of questions and answers. The tradition that the youngest person asks the questions reflects the centrality of involving everyone in the seder. The rabbis who created the format for the seder gave us the Four Questions to help break the ice in case no one had their own questions. Asking questions is a core tradition in Jewish life. It may be the youngest child that asks the question, or it may be the person with the least seder experience – or we can sing them all together.</p>\n\n<p><strong>מַה נִּשְׁתַּנָּה הַלַּֽיְלָה הַזֶּה מִכָּל הַלֵּילות</strong></p>\n\n<p>Ma nishtana halaila hazeh mikol haleilot?</p>\n\n<p>Why is this night different from all other nights?</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכלין חָמֵץ וּמַצָּה הַלַּֽיְלָה הַזֶּה כֻּלּוֹ מצה</strong></p>\n\n<p>Shebichol haleilot anu ochlin chameitz u-matzah. Halaila hazeh kulo matzah.</p>\n\n<p>On all other nights we eat all types of bread or crackers. On Passover, why do we only eat matzah?</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין שְׁאָר יְרָקוֹת הַלַּֽיְלָה הַזֶּה מָרוֹר</strong></p>\n\n<p>Shebichol haleilot anu ochlin shi’ar yirakot haleila hazeh maror.</p>\n\n<p>On all other nights we eat all kinds of vegetables and herbs. Why at our Seder do we eat bitter herbs?</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אֵין אָֽנוּ מַטְבִּילִין אֲפִילוּ פַּֽעַם אחָת הַלַּֽיְלָה הַזֶּה שְׁתֵּי פְעמים</strong></p>\n\n<p>Shebichol haleilot ain anu matbilin afilu pa-am echat. Halaila hazeh shtei fi-amim.</p>\n\n<p>On all other nights we don't need to dip our vegetables. Tonight, why do we do it twice?</p>\n\n<p><strong>שֶׁבְּכָל הַלֵּילוֹת אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין. :הַלַּֽיְלָה הַזֶּה כֻּלָּֽנוּ מְסֻבין</strong></p>\n\n<p>Shebichol haleilot anu ochlin bein yoshvin uvein m’subin. Halaila hazeh kulanu m’subin.</p>\n\n<p>On all other nights we eat either sitting normally or straight up. Tonight why do we lean on a pillow or recline?</p>\n",
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"covertext": ".הִנֵּה מַה טוֹב וּמַה נָּעִים שֶׁבֶת אָחִים גַּם יַחַד Hinei Mah Tov Umah Nayim, Shevat Ahyim Gam Yahad! Hinei Mah Tov...",
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"body": "<p>A Passover Poem</p>\n\n<p>By Lesa Schwartz, 1975</p>\n\n<p>I wanted to tell</p>\n\n<p>But didn’t know how</p>\n\n<p>The reason we’re sitting</p>\n\n<p>And having a Seder now.</p>\n\n<p>I thought and I thought</p>\n\n<p>How to not make it boring</p>\n\n<p>And end up with everyone</p>\n\n<p>Snoozing and snoring.</p>\n\n<p>And so I decided a poem</p>\n\n<p>I would write</p>\n\n<p>And tell of the Jews</p>\n\n<p>And their memorable flight.</p>\n\n<p>________________________________________</p>\n\n<p>Now the story goes,</p>\n\n<p>As we’ve heard many times,</p>\n\n<p>We were slaves in Egypt</p>\n\n<p>Held for no special crimes.</p>\n\n<p>We worked and we built</p>\n\n<p>For the Pharaoh his city,</p>\n\n<p>And were treated as criminals</p>\n\n<p>Without any pity.</p>\n\n<p>We labored so hard,</p>\n\n<p>We labored so long,</p>\n\n<p>We nearly forgot what was right</p>\n\n<p>or was wrong.</p>\n\n<p>_________________________________________</p>\n\n<p>Then came along</p>\n\n<p>A man named Moses,who</p>\n\n<p>Though raised as Egyptian,</p>\n\n<p>By the daughter of Pharaoh</p>\n\n<p>Would soon come to learn*</p>\n\n<p>That he too was a Jew.</p>\n\n<p>________________________________________</p>\n\n<p>As he grew and he saw,</p>\n\n<p>How the Jews they were treated,</p>\n\n<p>He came to our aid</p>\n\n<p>When a slave they were beating.</p>\n\n<p>He killed the officer</p>\n\n<p>And took our side,</p>\n\n<p>The Pharaoh enraged</p>\n\n<p>Said Moses must die.</p>\n\n<p>________________________________________</p>\n\n<p>So Moses escaped</p>\n\n<p>Into the desert alone,</p>\n\n<p>With hardly a bite</p>\n\n<p>And no help but his own.</p>\n\n<p>When almost near death,</p>\n\n<p>And nowhere to turn,</p>\n\n<p>He was found by a tribe</p>\n\n<p>And made well once again.</p>\n\n<p>________________________________________</p>\n\n<p>He grew strong and he married</p>\n\n<p>And years quickly flew,</p>\n\n<p>Until on a mountain</p>\n\n<p>His purpose he knew.</p>\n\n<p>For God came to call</p>\n\n<p>And to tell him that day,</p>\n\n<p>He was to go to Egypt</p>\n\n<p>He’d show him the way.</p>\n\n<p>________________________________________</p>\n\n<p>Now Moses set off</p>\n\n<p>Not clear how to do it</p>\n\n<p>But knew only he</p>\n\n<p>Was the man that God chooseth.</p>\n\n<p>He went straight to Pharaoh,</p>\n\n<p>And told that mean guy</p>\n\n<p>The powers of God</p>\n\n<p>Are mine so don’t try</p>\n\n<p>To ignore them or fight them</p>\n\n<p>Or surely you’ll cry.</p>\n\n<p>For the message I bring,</p>\n\n<p>So you’ll clearly know,</p>\n\n<p>Is this that I tell you-</p>\n\n<p>“LET MY PEOPLE GO!”</p>\n\n<p>_______________________________________</p>\n\n<p>The Pharaoh, he laughed</p>\n\n<p>And called Moses a phony,</p>\n\n<p>Said his magicians could do</p>\n\n<p>The same kind of baloney.</p>\n\n<p>A staff turned to snake,</p>\n\n<p>They could easily do,</p>\n\n<p>So don’t tell me of your God</p>\n\n<p>It just isn’t true.</p>\n\n<p>__________________________________________</p>\n\n<p>So proud and so cruel</p>\n\n<p>And so hate filled a man</p>\n\n<p>Was the Pharaoh</p>\n\n<p>That Moses at once began</p>\n\n<p>To put plagues on his country</p>\n\n<p>Til his people he’d free</p>\n\n<p>And then lead them out</p>\n\n<p>A new world there would be.</p>\n\n<p>__________________________________________</p>\n\n<p>(As we rejoice at our deliverance from slavery, we acknowledge that our freedom was hard earned. We regret that our freedom came at the cost of the Egyptians’ suffering, for we are all human beings made in the image of God. We pour out a drop of wine for each of the plagues as we recite them.)</p>\n\n<p> <em>Dip a finger or a spoon into your wine glass for a drop for each plague:</em> </p>\n\n<p>Ten plagues they were heaped</p>\n\n<p>On Egypt’s people and land</p>\n\n<p>To pay for their crimes</p>\n\n<p>And Pharaoh’s evil stand.</p>\n\n<p>There was</p>\n\n<p>Blood in the water (dam | ) ָּםד<br />\nFrogs | tzfardeiya | דַ ְעד רַם ְצפ<br />\nLice | kinim | נםנִִּּד<br />\nBeasts | arov | ָּפ ָע<br />\nCattle disease | dever | ֶַם ֶע<br />\nBoils | sh’chin | דן נִִּש<br />\nHail | barad | ָּד ָּ ב<br />\nLocusts | arbeh | ְהד ֶדא<br />\nDarkness | choshech | ִֶַׁ ֶןח<br />\nAnd not least,<br />\nThe Angle of Death | makat b’chorot | ְת ְםמצ דדתָ ָמ</p>\n\n<p>When pharaoh hardened his heart</p>\n\n<p>Came and slew the first born</p>\n\n<p>Then did depart.</p>\n\n<p>_____________________________________________</p>\n\n<p>Only Jews, they were saved</p>\n\n<p>For they had a warning.</p>\n\n<p>They put blood on their doors</p>\n\n<p>And lived to see morning.</p>\n\n<p>The Angel of Death had “passed over”</p>\n\n<p>Their home,</p>\n\n<p>Giving our holiday Passover</p>\n\n<p>A name of its own.</p>\n\n<p>__________________________________________</p>\n\n<p>The Pharaoh’s son died,</p>\n\n<p>And finally he said,</p>\n\n<p>Moses, take your people</p>\n\n<p>And away they fled.</p>\n\n<p>But the Pharaoh chased after,</p>\n\n<p>And the Jews were then saved</p>\n\n<p>By God’s powers when Moses</p>\n\n<p>His staff he did wave.</p>\n\n<p>And the Red Sea parted,</p>\n\n<p>And the Jews walked through</p>\n\n<p>But drowned all the soldiers</p>\n\n<p>Who followed them too.</p>\n\n<p>______________________________________</p>\n\n<p>It took forty years</p>\n\n<p>In the desert they wandered,</p>\n\n<p>While God watched and silently pondered.</p>\n\n<p>These people he aided</p>\n\n<p>In finding their freedom</p>\n\n<p>Had many a sin</p>\n\n<p>That must be undone</p>\n\n<p>Before as a people</p>\n\n<p>They would find a place</p>\n\n<p>To live as God’s people</p>\n\n<p>And be given his grace.</p>\n\n<p>________________________________________</p>\n\n<p>A set of commandments</p>\n\n<p>To follow was given,</p>\n\n<p>And with Moses as leader</p>\n\n<p>And with God’s help, they were driven</p>\n\n<p>Til a free Jewish nation</p>\n\n<p>Was brought to a land</p>\n\n<p>They could call their own</p>\n\n<p>And live in peace</p>\n\n<p>On its sand.</p>\n\n<p>_________________________________________</p>\n\n<p>Today we are free,</p>\n\n<p>But we must never forget</p>\n\n<p>That once long ago</p>\n\n<p>A tragedy was met.</p>\n\n<p>We were slaves;</p>\n\n<p>We weren’t free;</p>\n\n<p>We suffered and died;</p>\n\n<p>We struggled to live</p>\n\n<p>In peace side by side.</p>\n\n<p>__________________________________________</p>\n\n<p>And so as we close</p>\n\n<p>Our story this day,</p>\n\n<p>We pray for our Jews</p>\n\n<p>In lands far away.</p>\n\n<p>They too may find peace;</p>\n\n<p>They too may find joy</p>\n\n<p>And live as God meant it,</p>\n\n<p>Free men, women, girls, and boys.</p>\n\n<p>_____________________________________________</p>\n\n<p><strong>Optional: </strong>The Egyptians needed ten plagues because after each one they were able to come up with excuses and explanations rather than change their behavior. Could we be making the same mistakes? Make up your own list. What are the plagues in your life? What are the plagues in our world today? What behaviors do we need to change to fix them?</p>\n",
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"body": "<p>Before we tell the traditional Passover story, let's sing a traditional spiritual, a song that should be sung with great enthusiasm, “Let My People Go”.</p>\n\n<p><strong>Let My People Go</strong> (Traditional Spiritual)</p>\n\n<p>When Israel was in Egypt land</p>\n\n<p>Let my people go</p>\n\n<p>Oppressed so hard they could not stand</p>\n\n<p>Let my people go.</p>\n\n<p> <em>Chorus: </em> </p>\n\n<p>Go down Moses,</p>\n\n<p>Way down to Egypt land</p>\n\n<p>Tell old Pharaoh To let my people go!</p>\n\n<p>And God told Moses what to do</p>\n\n<p>Let my people go!</p>\n\n<p>To lead the children of Israel through</p>\n\n<p>Let my people go!</p>\n\n<p> <em>Chorus: </em> </p>\n\n<p>Go down Moses,</p>\n\n<p>Way down to Egypt land</p>\n\n<p>Tell old Pharaoh</p>\n\n<p>To let my people go! </p>\n",
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"body": "<p> <em><strong>Now that we've told our Passover story, we can answer the “Four Questions”. </strong></em> </p>\n\n<p><strong>1. Why do we eat matzah on Passover? </strong></p>\n\n<p>When Pharaoh let our ancestors go from Mitzrayim (Egypt), they were forced to leave quickly. There was no time to let dough rise and bake it into bread for the journey. So they snatched up their dough and fled Pharaoh’s army. The hot sun beating down on the dough as they carried it along with them baked it into a flat, unleavened bread which they called matzah. That is why we eat matzah on Pesach.</p>\n\n<p><strong>2. Why do we eat bitter herbs at the Seder? </strong></p>\n\n<p>We eat bitter herbs to remind us of the bitter life the slaves had while working for Pharaoh in Egypt.</p>\n\n<p><strong>3. Why do we dip foods twice at the Seder? </strong></p>\n\n<p>We dip the parsley or other green vegetable into salt water to remind us that spring is here and new life is growing all around us. The salt water reminds us of the tears of the Jewish slaves. By dipping one in another, we remember the happy and the sad times together. We also link together the ancient celebrations of springtime with the retelling of this important story from our Biblical tradition. Soon, we will dip our food for the second time, or rather combine, the apples and walnuts with wine to remind us of the clay and mortar that with hardship and suffering slaves used to make the bricks for building the cities and palaces for Pharaoh, but also to remember that it was sweetened by the hope of freedom.</p>\n\n<p><strong>4. Why do we lean on a pillow, or sit in comfort, at the Seder?</strong></p>\n\n<p>We lean on a pillow to be comfortable and to remind us that once our ancestors were slaves, and now we are free! We are free to relax and to be comfortable, and we do not take that for granted!</p>\n",
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"covertext": "בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם B’chol dor vador chayav adam l...",
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"body": "<p><strong>בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם</strong></p>\n\n<p>B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.</p>\n\n<p>In every generation, everyone is obligated to see themselves as though they personally left Egypt.</p>\n\n<p><strong>Reader: </strong>The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”</p>\n\n<p><strong>Reader: </strong>The freedom we celebrate tonight is not only freedom from slavery. It is also the freedom to live in peace, with dignity and with hope for a bright future. This constant vision has inspired the Jewish people since the ancient times recorded in the Bible.</p>\n\n<p><strong>Reader:</strong> For many centuries, most Jews lived in Europe, where they were often persecuted. They were driven from place to place, and their lives were often filled with terror and despair.</p>\n\n<p><strong>Reader: </strong>There came a time when many Jewish families heard of a place called America, where they could live without fear. This was the promise that America held out to them and to many other suffering people.</p>\n\n<p><strong>Reader: </strong>By the thousands, and then by the millions, year after year they crossed a large ocean, enduring the dangers of that long voyage before reaching the shores of America.</p>\n\n<p><strong>Reader: </strong>Even then for a time they suffered from poverty and homelessness, but because of their perseverance, courage, and skills, they [we] are here tonight celebrating this festival of freedom in a free land.</p>\n\n<p><strong>Reader: </strong>This evening, as we celebrate this [our own] freedom let us take notice of the struggles toward freedom in many other parts of the world.</p>\n\n<p><strong>Reader:</strong> Freedom for Israel. Freedom for humankind. Freedom for the whole world.</p>\n",
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"body": "<p><strong>Hold up the second cup of wine and say:</strong></p>\n\n<p>We praise God, Breath of Life, who redeemed us and our ancestors from Egypt, enabling us to reach this night. May we continue to reach future holidays in peace and happiness.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>Blessed is God, spirit of the Universe, who creates the fruit of the vine.</p>\n\n<p> <em>Drink the second glass of wine!</em> </p>\n",
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"body": "<p><strong> <em>Before we move on with our Seder, we must acknowledge the central role of women in the liberation.</em> </strong></p>\n\n<p>It has always been important for our community to repair some of the damage done to all of us, both men and women, through the patriarchal practices that at times marginalized women’s role in Judaism. There is Yocheved, Moses’ mother, Batya, the Pharaoh's daughter, and Shifra and Puah, the famous midwives, and of course, Miriam, Moses' sister, the phrophet.</p>\n\n<p><strong>Reader:</strong> We start in our Seder by acknowledging that the Torah tells the story of the first act of rebellion against Pharaoh – the refusal of the Jewish midwives Shifra and Pu’ah to participate in the genocide that the Pharaoh had devised by calling on them to kill the first-born males whose births they facilitated. 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They said to her: “Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?” But transgress she did.</p>\n\n<p><strong>Reader: </strong>There is a special cup on the table, called Miriam’s Cup, which is for water. Water has sustained us all for generations, in the most difficult environments. It is a symbol of purity and sustenance in many faiths around the world. Miriam’s cup is also a symbol of compassion.</p>\n\n<p><strong>Reader:</strong> As we know from Torah and Midrash, and as the liquid in her cup attests (hold up the cup of water), the Prophet Miriam, sister of Moshe Rabeinu, our teacher, and Aharon, the first high priest, has always been associated with water. It was Miriam who <em>prophesized </em> the birth of Moses, saying “my mother is destined to bear a son who will save Israel.” It is Miriam who defied the Pharaoh’s death sentence for male Hebrew infants, who placed baby Moses in the basket in the River Nile, a kind of birth canal that delivered him to another woman, the Pharaoh’s daughter, who found and adopted him, assuring his survival.</p>\n\n<p><strong>Reader:</strong> It was Miriam who, at the shore of the Red Sea, “took a timbrel in her hand and all the women followed her, with timbrels and with dancing.” And who “sang to them,” leading them through the parted waters, not with hesitation and fear but with music and dancing. Perhaps taking a cue from Miriam, a few millennia later the Jewish anarchist Emma Goldman famously said, “If there’s no dancing, it’s not my revolution.” But it was our foremother Miriam who introduced the notion of radical change as worthy of celebration.</p>\n\n<p><strong>Reader:</strong> It was because of the merit of Miriam that miraculously the Israelites, slaking their thirst during forty years, travelled in the desert. After Miriam died, there was no water. God instructed Moses to speak to a rock, asking it for water, as perhaps Miriam had sung and spoken to the land they were traversing, asking it for water. Instead of speaking to the rock, Moses struck it – producing water but also God’s wrath sufficient to deny him entry into the Promised Land. A warning to us: like Miriam, address the Earth as our comrade, rather than making it our slave – or we will lose the Earth itself, our Promised Land.</p>\n\n<p><strong>Reader:</strong> Miriam is powerfully linked to all three water sources – river, sea, and well – for good reason. Just as without water there would be no life on earth, without Miriam, there would be no Jewish life. Before he could lead us out of Mitzrayim, Moses had to be kept alive. We have Miriam’s Nile rescue plan to thank for his survival. Without Miriam’s song and dance, there would have been no life-enhancing celebration of our redemption. Without Miriam’s well, we would not have lived through our wanderings.</p>\n\n<p><strong>Reader:</strong> The wine with which we fill Elijah’s Cup anticipates the bliss of a future messianic age. The water we place in Miriam’s Cup celebrates life itself, the miracle of joy in the present, and the basic fact of Jewish survival. A people need both, but water comes before wine. Without water, there can be no wine. Without Miriam, we would have had no messianic dream because we would have had no future.</p>\n\n<p><strong>All take a drink of water. </strong></p>\n\n<p>( <em>Letty Cottin Pogrebin, a founder of Ms. Magazine and a member of the </em> Tikkun <em>editorial board, offered the above explanation)</em> </p>\n",
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"body": "<p>Dipping the bitter herb in sweet charoset | <em>maror </em> |מָרוֹר</p>\n\n<p>In life there is birth and there is death. There is suffering and there is joy. There is adversity and there is resilience. We can not know one without experiencing the other. This is the essence of Passover, remembering the suffering of our people in slavery, longing to be free, hoping for deliverance. This is the hope of us all.</p>\n\n<p>As we eat the maror with the 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<p>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר:</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>We praise God, the Spirit of Everything, who made us holy through obligations, commanding us to eat bitter herbs.</p>\n\n<p>Dip the bitter herb in charoset and eat.</p>\n",
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"body": "<p>EVERY JEWISH FAMILY produces a unique version of the Passover seder—the big ritual meal of traditional foods, served after and amid liturgy, storytelling, and song. We’re all surprised at each other’s customs: You eat lamb? You don’t sing “Chad Gad Ya”? And yet, virtually every seder does share a few common elements. Matzoh crumbs all over the floor. Wine stains on the tablecloth.</p>\n\n<p>A Seder plate containing the traditional symbols of the holiday:</p>\n\n<ol>\n\t<li>a <strong> <em>roasted shank bone</em> </strong> and <strong> <em>hardboiled egg</em> </strong>, recalling the days of the Temple sacrifices [the egg, now considered symbolic of the circle of life];</li>\n\t<li><strong> <em>horseradish</em> </strong> and <strong> <em>salt water</em> </strong> for the bitterness of oppression [and the tears the Hebrew slaves cried and we cry now for all people who are still living in suffering];</li>\n\t<li><strong> <em>parsley</em> </strong> for spring;</li>\n\t<li><strong> <em>haroset</em> </strong>, a mixture of wine, nuts, and fruit symbolizing mortar and the heavy labor performed by the Israelite slaves.</li>\n\t<li>And for lots of us, an <strong> <em>orange</em> </strong>.</li>\n</ol>\n\n<p>The ancient Hebrews who fled into the wilderness didn’t know from citrus fruit, and there certainly weren’t any Valencias on Grandma’s Seder plate….</p>\n\n<p>The custom originated with the teacher and writer Susannah Heschel [in the 1980s], who first set it out as a symbol of inclusion for lesbian and gay Jews, and in following years for all those who have been marginalized in the Jewish community. Jewish women adopted the fruit as a symbol of their inclusion, and now there are oranges on Seder plates all over the world….</p>\n\n<p>In the words of Susan Heschel, “When we eat that orange segment, we spit out the seeds to repudiate homophobia and we recognize that in a whole orange, each segment sticks together. Oranges are sweet and juicy and remind us of the fruitfulness of gay and lesbian Jews and of the homosociality that has been such an important part of Jewish experience, whether of men in yeshivas or of women in the Ezrat Nashim.”</p>\n\n<p>The orange is a living part of the ancient pedagogic strategy of Passover. We are commanded to teach our children about the Exodus from Egypt in a manner so vivid that everyone at the table—but especially the kids—remembers (not merely imagines but actually remembers) what it feels like to be a hungry, hunted slave. The Seder makes memory manifest, tangible, and solid as Grandpa’s Kiddush cup. Just like the shank bone, the orange is there so that someone under the age of thirteen will ask, “What’s that thing doing on the Seder plate?” The orange is there so that Mom or Dad can say, “I’m so glad you asked that question.</p>\n\n<p>The orange is a symbol of the struggle by Jews who used to be ignored by our tradition—like gays and lesbians, and women, and Jews by choice—to become full partners in religious and community life. The orange is a sign of change, too, because now all kinds of Jews are rabbis and cantors and teachers and leaders. And the orange is a mark of our confidence in the Jewish future, which means that someday maybe you too will bring something new to the Seder plate.”</p>\n\n<p>The orange on the Seder plate is both a playful and a reverent symbol of Judaism’s ability to adapt and thrive. It also celebrates the abundant diversity of creation. After all, God, who made the heavens and the earth, and dinosaurs and lemurs and human beings, is clearly a lover of variety and change—not to mention oranges.</p>\n\n<p>Excerpt from Anita Diamant</p>\n\n<p>Today we also add one additional symbol, the <strong> <em>olive</em> </strong>.</p>\n\n<p>The olive branch is a universal symbol of peace, associated with the dove in the story of Noah's Ark and the Flood.</p>\n\n<p>Olive trees mature slowly, so only when there was an extended time of peace, with agriculture left undisturbed, could the olive tree produce its fruit. Olive trees grow in Israel, but today, in Israel the Jews and Palestinians still struggle to live in peace. We hope that both the Jews of Israel and the Palestinians can find a way to live together harmoniously, acknowledging each other’s right to exist in safety, peace, and happiness.</p>\n\n<p>This year, we have olives on our Seder plate to remind us that not only are we not free until everyone is free, but we are not free until there is peace in our homes, in our community and in our world.</p>\n",
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"body": "<p>Freedom. It isn’t once, to walk outunder the Milky Way, feeling the rivers of light, the fields of dark—freedom is daily, prose-bound, routine remembering. Putting together, inch by inch the starry worlds. From all the lost collections.</p>\n\n<p>\"For Memory,\" <em>A Wild Patience Has Taken Me This Far</em></p>\n",
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"body": "<p>Dayenu means \"it would have been enough.\" And not in a kvetchy/sarcastic way! Dayenu is a sincere expression of gratitude for all the Jewish people have been given.</p>\n\n<p>The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.</p>\n\n<p><strong>אִלּוּ</strong> <strong>הוֹצִיאָֽנוּ</strong> <strong>מִמִּצְרַֽיִם</strong><strong>, </strong><strong>דַּיֵּנוּ</strong></p>\n\n<p>Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu</p>\n\n<p>If God had only taken us out of Egypt, that would have been enough!</p>\n\n<p><strong>אִלּוּ</strong> <strong>נָתַן</strong> <strong>לָֽנוּ</strong> <strong>אֶת־הַתּוֹרָה</strong><strong>, </strong><strong>דַּיֵּנוּ</strong></p>\n\n<p>Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu</p>\n\n<p>If God had only given us the Torah, that would have been enough.</p>\n\n<p>Dayeinu also reminds us that each of our lives is the cumulative result of many blessings, small and large.</p>\n\n<p>We can all participate in Dayenu. What is your \"dayenu\" for the year?</p>\n\n<p>It would have been enough if________, but also ______! Dayenu! Day-day-enu...etc...</p>\n",
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