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"handle": "1969-freedom-seder-dayenu",
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"body": "<p>For if we were to end a single genocide but not to stop the other wars that kill men and women as we sit here, it would not be sufficient;</p>\n\n<p>If we were to end those bloody wars but not disarm the nations of the weapons that could destroy all mankind, it would not be sufficient;</p>\n\n<p>If we were to disarm the nations but not to end the brutality with which the police attack black people in some countries, brown people in others; Muslims in some countries, Hindus in other; Baptists in some countries, atheists in others; Communists in some countries, conservatives in others—it would not be sufficient;</p>\n\n<p>If we were to end outright police brutality but not prevent some people from wallowing in luxury while others starved, it would not be sufficient;</p>\n\n<p>If we were to make sure that no one starved but were not to free the daring poets from their jails, it would not be sufficient;</p>\n\n<p>If we were to free the poets from their jails but to train the minds of people so that they could not understand the poets, it would not be sufficient;</p>\n\n<p>If we educated all men and women to understand the free creative poets but forbade them to explore their own inner ecstasies, it would not be sufficient;</p>\n\n<p>If we allowed men and women to explore their inner ecstasies but would not allow them to love one another and share in the human fraternity, it would not be sufficient.</p>",
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"covertext": "no one leaves home unless home is the mouth of a shark. you only run for the border when you see the whole city running...",
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"body": "<p>no one leaves home unless home is the mouth of a shark.</p>\n\n<p>you only run for the border when you see the whole city running as well.</p>\n\n<p>no one would leave home unless home chased you, fire under feet, hot blood in your belly.</p>\n\n<p>it's not something you ever thought about doing, and so when you did - you carried the anthem under your</p>\n\n<p>breath, waiting until the airport toilet to tear up the passport and swallow, each mouthful of paper making it</p>\n\n<p>clear that you would not be going back. you have to understand, no one puts their children in a boat unless the</p>\n\n<p>water is safer than the land.</p>\n\n<p>who would choose to spend days and nights in the stomach of a truck unless the miles travelled meant</p>\n\n<p>something more than journey.</p>\n\n<p>and if you survive and you are greeted on the other side with go home blacks, refugees dirty immigrants, asylum</p>\n\n<p>seekers sucking our country dry of milk, dark, with their hands out smell strange, savage - look what they've done</p>\n\n<p>to their own countries, what will they do to ours?</p>\n\n<p>for now, forget about pride your survival is more important. I want to go home, but home is the mouth of a shark</p>\n\n<p>home is the barrel of the gun and no one would leave home unless home chased you to the shore unless home</p>\n\n<p>tells you to leave what you could not behind, even if it was human. no one leaves home until home is a damp</p>\n\n<p>voice in your ear saying leave, run now, i don't know what i've become.</p>",
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"covertext": "1. Why do we go to work? 2. Why do we belong to states? 3. Why do we believe in genders? 4. Why do we have religions?",
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"body": "<p>1. Why do we go to work?</p>\n\n<p>2. Why do we belong to states?</p>\n\n<p>3. Why do we believe in genders?</p>\n\n<p>4. Why do we have religions?</p>",
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"handle": "yachatz-the-rupture",
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"body": "<p>We break the matzah into two pieces, and hide one half, called the Afikomen. The Afikomen represents the rupture that we seek with the current state of things. This rupture, this break, comes from within the traditions we have, and yet it is hidden from them as well.</p>\n\n<p>“From struggles over immediate demands to revolution, there can only be a rupture, a qualitative leap. But this rupture isn’t a miracle . . . This rupture is produced positively by the unfolding of the cycle of struggles which precedes it, and we can say that it still forms a part of it. [Theorie communiste] A rupture is, by definition, a break — a break that is qualitative in nature — but a break with or within what? Where do we locate the rupture that is synonymous with the advent of a revolutionary period?</p>\n\n<p>We exist in this rupture.</p>",
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"handle": "the-four-classical-subjects",
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"body": "<p>The 4 Children: The Wise, Wicked, Simple and Silent</p>\n\n<p>The 4 children normally represent the four personality types of life, to whom we have to explain the story of Passover, or four kinds of ways of telling a story. But tonight they represent the four classical subjects that emerge in the revolutionary process.</p>\n\n<p>the Wise – the intelligentsia</p>\n\n<p>the Wicked – the reactionaries</p>\n\n<p>the Simple – the peasants</p>\n\n<p>the Silent – the middle classes</p>",
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"handle": "the-seder-plate-22",
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"covertext": "Adapted from Joanna Ware and Rabbi Becky Silverstein’s 5777 Haggadah Karpas: Karpas represents the initial flourishing o...",
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"body": "<p>Adapted from Joanna Ware and Rabbi Becky Silverstein’s 5777 Haggadah</p>\n\n<p><br />\n<strong>Karpas: </strong>Karpas represents the initial flourishing of the Israelites during the first years in Egypt. At the end of the<br />\nbiblical book of Genesis, Joseph moves his family to Egypt, where he becomes the second-in-command to<br />\nPharaoh. Protected by Joseph's exalted status, the family lives safely for several generations and proliferate<br />\ngreatly, becoming a great nation. The size of this growing population frightens the new Pharaoh, who enslaves<br />\nthe Israelites, lest they make war on Egypt. Even under slave conditions, the Israelites continue to reproduce, and<br />\nPharaoh eventually decrees that all baby boys be killed. In the course of the seder, we dip the karpas in salt water<br />\nin order to taste both the hope of new birth and the tears that the Israelite slaves shed over their condition.</p>\n\n<p><br />\n<strong>Haroset:</strong> This mix of fruits, wine or honey, and nuts symbolizes the mortar that the Israelite slaves used to<br />\nconstruct buildings for Pharaoh. The name itself comes from the Hebrew word cheres or clay. Mizrahi and<br />\nSephardi haroset often includes dried fruits, and especially dates. Some Ashkenazi Jews include apples in haroset,<br />\na nod to the midrashic tradition that the Israelite women would go into the fields and seduce their husbands<br />\nunder the apple trees, in defiance of the Egyptian attempts to prevent reproduction by separation.</p>\n\n<p><br />\n<strong>Maror: </strong>This bitter herb allows us to taste the bitterness of slavery. Like life in Egypt, these lettuces and roots<br />\ntaste sweet when one first bites into them, but then become bitter as one eats more. We dip maror into haroset<br />\nin order to associate the bitterness of slavery with the work that caused so much of this bitterness.</p>\n\n<p><br />\n<strong>Z'roa:</strong> A roasted lamb shank bone that symbolizes the lamb that Jews sacrificed as the special Passover offering<br />\nwhen the Temple stood in Jerusalem. The z'roa serves as a visual reminder of the sacrifice that the Israelites<br />\noffered immediately before leaving Egypt and that Jews continued to offer until the destruction of the Temple.<br />\nVegetarians often substitute a roasted beet, both because the red of the beet resembles the blood of the<br />\nsacrifice and because the Talmud mentions beets as one of the vegetables sometimes dipped during the seder.</p>\n\n<p><br />\n<strong>Beitzah:</strong> A roasted egg that symbolizes the hagigah sacrifice, which would be offered on every holiday (including<br />\nPassover) when the Temple stood. The roundness of the egg also represents the cycle of life--even in the most<br />\npainful of times, there is always hope for a new beginning.</p>\n\n<p><br />\n<strong>Olive: </strong>An olive on my Seder plate represents the oppression of Palestinians at the hands of the Israeli<br />\nGovernment. It reminds us to ask: “How will we, as Jews, bear witness to the unjust actions committed in our<br />\nname? Will these olives inspire us to be bearers of peace and hope for Palestinians — and for all who are<br />\noppressed?” (Forward, Put an Olive on the Seder Plate)</p>\n\n<p><br />\n<strong>Orange: </strong>The orange reminds us of the presence of LGBTQ folks in our community, and the oppression they and<br />\nall of us face within the strict gender and sexuality roles enforced in the name of our tradition.<br />\nTomato: The tomato is a symbol of modern-day slavery, representing the migrant workers who suffer abuse at<br />\nthe hands of a consumer market that demands fruits and vegetables without regard for how the pickers are<br />\ntreated.</p>\n\n<p><br />\n<strong>Lock and Key</strong>: We place the lock and key on our seder plate tonight to ally ourselves with those who are behind<br />\nbars, with those who are labelled as felons in the community, and with the parents, children, and other family<br />\nmembers of those who are locked up and locked out. The key represents our commitment, as Jews who know a<br />\nhistory of oppression, to join the movement to end mass incarceration in the United States. The key reminds us<br />\nof our potential to partner with the Source of Liberation to unlock a more promising, dignified future for us all.<br />\n(RitualWell)</p>",
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"body": "<p>The moon is trans.</p>\n\n<p>From this moment forward, the moon is trans.</p>\n\n<p>You don’t get to write about the moon anymore unless you respect that.</p>\n\n<p>You don’t get to talk to the moon anymore unless you use her correct pronouns.</p>\n\n<p>You don’t get to send men to the moon anymore unless their job is</p>\n\n<p>to bow down before her and apologize for the sins of the earth.</p>\n\n<p>She is waiting for you, pulling at you softly,</p>\n\n<p>telling you to shut the fuck up already please.</p>\n\n<p>Scientists theorize the moon was once a part of the earth</p>\n\n<p>that broke off when another planet struck it.</p>\n\n<p>Eve came from Adam’s rib.</p>\n\n<p>Etc.</p>\n\n<p>Do you believe in the power of not listening</p>\n\n<p>to the inside of your own head?</p>\n\n<p>I believe in the power of you not listening</p>\n\n<p>to the inside of your own head.</p>\n\n<p>This is all upside down.</p>\n\n<p>We should be talking about the ways that blood</p>\n\n<p>is similar to the part of outer space between the earth and the moon</p>\n\n<p>but we’re busy drawing it instead.</p>\n\n<p>The moon is often described as dead, though she is very much alive.</p>\n\n<p>The moon has not known the feeling of not wanting to be dead</p>\n\n<p>for any extended period of time</p>\n\n<p>in all of her existence, but</p>\n\n<p>she is not delicate and she is not weak.</p>\n\n<p>She is constantly moving away from you the only way she can.</p>\n\n<p>She never turns her face from you because of what you might do.</p>\n\n<p>She will outlive everything you know.</p>",
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"body": "<p>In order to prepare ourselves to leave mitzrayim (egypt),<br />\nthis narrow place, we need to wash away that which<br />\nseparates us from each other, that which we must leave<br />\nbehind to move forward together.<br />\nWritten by Bend the Arc Jewish Action</p>\n\n<p><br />\nWashing our hands is a ritual done during meals to sanctify<br />\nthe blessing which is food, but during this seder, a formal<br />\nblessing is not recited. Traditionally, people wash their<br />\nright hand three times and then their left hand three times.</p>\n\n<p><br />\nWater in the News<br />\nBy Joseph Zitt<br />\nIn washing our hands,<br />\nwe also think of those who don't get to share<br />\nin the basic human right of abundant, clean water<br />\nof people deprived of water<br />\nby the weather<br />\nin Somalia, in India, in Texas<br />\nand those deprived of water<br />\nby human action<br />\nin places like Flint, Michigan<br />\nas well as those whose homes have been ravaged by wind and water<br />\nin Colombia, in California, and in New Jersey<br />\nWe wash our hands and accept our responsibilities<br />\nto those threatened by the presence and absence of water</p>",
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