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"body": "<p><strong>Charoseth </strong>- Charoset is the mortar that holds our house together. We are reminded of our interconnectedness as diverse people, with differing drives of how we each personally affect change in the world. By listening to and supporting each other, we are listened to and supported by others.</p>\n\n<p><strong>Shank bone </strong>- The shank bone historically was used as God commanded to paint the doorways of the Jewish households with lamb’s blood so that the Holy Spirit would passover those homes and spare God’s people from his plagues. This blood flows through us all. We celebrate our similarities while honoring the rich cultures and traditions of our many differences. Many ethnic communities are imagined, incorrectly, as homogenous cultures. We must celebrate our individuality, our cultures, and our commonalities. “It is not our differences that divide us. It is our inability to recognize, accept, and celebrate those differences.” -Audre Lourde</p>\n\n<p><strong>Bitter herb (Maror) </strong>- The bitter herb reminds us of the bitterness inside all of us. We live in a diverse society that infects us with both goodness and bad experiences. We are reminded to call attention to any prejudiced ideas we carry inside us, though we may not realize, and uproot them.</p>\n\n<p><strong>Egg </strong>- The egg in its shell reminds us that we can choose how we identify ourselves, but we can’t always choose how the world sees us. When others assume things about us that don’t agree with our concept of ourselves, or when people cannot see an identity that we hold close to our hearts, we feel dehumanized. Tonight, we commit to celebrating everyone as they wish to identify.</p>\n\n<p><strong>Parsley & Salt Water </strong>- We eat this vegetable as a symbol of the arrival of spring. We dip them in salt water to remind us of the tears our ancestors shed during the years of slavery and oppression in Egypt.</p>\n\n<p><strong>Orange </strong>- Famously, Rabbis refused the feminist movement saying, “a woman belongs on the bimah [in a leadership position in the congregation, or reading from the Torah] as much as an orange belongs on the seder plate.” The orange now symbolizes the fruitfulness for all Jews when all are contributing and active members of Jewish life: women, the LGBT community, interfaith couples, people with disabilities, and non-religious people.</p>\n\n<p><strong>Olive </strong>- The olive tree is a universal and ancient symbol of hope and peace. Sadly, divisive Israeli policies have allowed for the destruction of Palestinian olive trees by Israeli settlers.</p>\n",
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"body": "<p>In 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</p>\n\n<p>of people deprived of water<br />\nby the weather<br />\nin Somalia, in India, in Texas</p>\n\n<p>and those deprived of water<br />\nby human action<br />\nin places like Flint, Michigan</p>\n\n<p>as well as those whose homes have been ravaged<br />\nby wind and water<br />\nin Colombia, in California, and in New Jersey.</p>\n\n<p>We wash our hands<br />\nand accept our responsibilities<br />\nto those threatened<br />\nby the presence and absence of water</p>\n\n<p>and pray that those<br />\nwith the human power to change things<br />\ndo not wash their hands<br />\nof what the world needs them to correct.</p>\n",
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"covertext": "Passover celebrates freedom, exemplified in the story of our Exodus from Egypt. That story leads our entry into Israel—n...",
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"body": "<p>Passover celebrates freedom, exemplified in the story of our Exodus from Egypt. That story leads our entry into Israel—not exactly a simple redemption tale. Especially not now, as Israelis and Palestinians continue to fight for their mutual Promised Land, and to shed blood in pursuit of its ownership. In light of that situation, some of us may have complicated feelings about identifying with Israel. But “Israel” doesn’t refer only to the Land. “Israel” is the name which was given to Jacob after he spent the night wrestling with an angel of God. Therefore “the people Israel” can be interpreted as “Godwrestling people”—“people who take on the holy obligation of engaging with the divine.”</p>\n",
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"covertext": "There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. [ The host should...",
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"body": "<p>There are three pieces of matzah stacked on the table. We now break the middle matzah into two pieces. [ <em>The host should wrap up the larger of the pieces and, at some point between now and the end of dinner, hide it.</em> ] This piece is called the afikomen, literally \"dessert.\" After dinner, the children will have to hunt for the afikomen.</p>\n\n<p>This is the bread of affliction. At the seder we begin as slaves. We eat matzah, the bread of affliction, which leaves us hungry and longing for redemption. It reminds us of a time when we couldn’t control what food was available to us but ate what we could out of necessity. The matzah enables us to taste slavery— to imagine what it means to be denied our right to live free and healthy lives. But, while we will soon enjoy a large meal and end the seder night as free people, millions of people around the world can not leave the affliction of hunger behind.</p>\n\n<p>Let us awaken to their cries and declare: <em>Kol </em> <em><em>dichfin</em> </em> <em> </em> <em><em>yeitei</em> </em> <em> </em> <em><em>v’yeichol</em> </em>—let all who are hungry, come and eat. As we sit at our seder and contemplate our people’s transition from slavery to freedom, let us hope for a time when all who are hungry will eat as free people.</p>\n\n<p>Let us pray:</p>\n\n<p><strong>Let all people gain autonomy over their sources of sustenance.</strong></p>\n\n<p><strong>Let local farms flourish and local economies strengthen.</strong></p>\n\n<p><strong>Let exploitation of natural resources cease so that the land may nourish its inhabitants.</strong></p>\n\n<p><strong>Let communities bolster themselves against the destruction wrought by flood and drought.</strong></p>\n\n<p><strong>Let our world leaders recognize food as a basic human right and implement policies and programs that put an end to world hunger.</strong></p>\n\n<p> <em>Hashata</em> <em> </em> <em>avdei</em> <em>—</em> this year we are still slaves.</p>\n\n<p> <em>Leshanah </em> <em>haba’ah</em> <em> </em> <em>b’nei</em> <em> chorin—</em> next year we will be free people.</p>\n\n<p>This year, hunger and malnutrition are still the greatest risks to good health around the world. Next year, may the bread of affliction be simply a symbol, and may all people enjoy the bread of plenty, the bread of freedom.</p>\n",
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"covertext": "Maggid, the Hebrew word for “story,” is at the root of the word haggadah. In re-telling the story of the Exodus, we spea...",
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"body": "<p>Maggid, the Hebrew word for “story,” is at the root of the word haggadah. In re-telling the story of the Exodus, we speak ourselves into our communal past.</p>\n\n<p><strong>A Story About Stories </strong></p>\n\n<p>When the founder of modern Hasidism, the Baal Shem Tov, saw misfortune threatening the Jews, it was his custom to go into a certain part of the forest to meditate. There he would light a special fire, say a special prayer, and the trouble would be averted.</p>\n\n<p>Later, when his disciple, the Rabbi Maggid of Mezritch, had occasion for the same reason to intercede with heaven, he would go to the same place in the forest and say: \"Master of the Universe, listen! I cannot light the fire, but I know the place and I can say the prayer.\"</p>\n\n<p>Still later, Rabbi Moshe-Leib of Sasov, in order to save the Jewish people, would go into the forest and say: \"I cannot light the fire, I do not know the prayer, but I know the place.\"</p>\n\n<p>Then it fell to Rabbi Israel of Rizhyn to overcome misfortune. Sitting in his house, his head in his hands, he spoke to God: \"I am unable to light the fire and I do not know the prayer; I cannot even find the place in the forest. All I can do is tell the story, and this must be sufficient.\" And it was sufficient.</p>\n",
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"covertext": "It is traditional for the youngest person at a seder to ask four questions. (It’s actually one question with four answer...",
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"body": "<p>It is traditional for the youngest person at a seder to ask four questions. (It’s actually one question with four answers.) We know the question, and we know the answers, but we ask anyway because there is always something to learn. No matter how “wise” we become, we must remember to question.</p>\n\n<p>Why is tonight different from all other nights?</p>\n\n<p>1. On all other nights we may eat either leavened bread or matzah; tonight, only matzah, that we may recall the unleavened bread our ancestors baked in haste.</p>\n\n<p>2. On all other nights we need not taste bitterness; tonight, we eat bitter herbs, that we may recall the suffering of slavery.</p>\n\n<p>3. On all other nights we needn’t dip our food in condiments even once; tonight we dip twice, in saltwater to remember our tears when we were enslaved, and in haroset to remember the mortar and the bricks which we made.</p>\n\n<p>4. On all other nights we eat sitting up; tonight, we recline, to remind ourselves to savor our liberation. </p>\n",
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"body": "<p>“Why on this night when we remember the oppression and resistance of Jews should we also think about the lives of people of color?” Because many Jews are people of color. Because racism is a Jewish issue. Because our liberation is connected. <strong> </strong></p>\n\n<p>White Ashkenazi Jews have a rich history but are only a part of the Jewish story. Mizrahi & Sephardi Jews; Yemeni Jews; Ethiopian Jews; Jews who trace their heritage to the Dominican Republic, to Cuba & Mexico; to Guyana & Trinidad; descendants of enslaved Africans whose ancestors converted or whose parents intermarried.</p>\n\n<p>Jews of color are diverse, multihued and proud of it — proud of our Jewishness and proud of our Blackness. But though our lives are joyous and full, racism forces us down a narrow, treacherous path. On the one hand we experience the same oppression that afflicts all people of color in America — racism targets us, our family members, and our friends. On the other hand, the very community that we would turn to for belonging and solidarity — our Jewish community — often doesn’t acknowledge our experience.</p>\n\n<p>Jews of color cannot choose to ignore the experiences of people of color everywhere, anymore than we would ignore our Jewishness. We must fully inhabit both communities and we need all Jews to stand with us, forcefully and actively opposing racism and police violence.</p>\n\n<p>But in order to do so, we must pare our past trauma from our present truth: our history of oppression leaves many of us hyper-vigilant and overly preoccupied with safety. As Jews we share a history that is overburdened with tales of violent oppression. Though different Jewish communities have varying experiences, none of us have escaped painful legacies of persecution, including genocide. This past is real, and part of why we gather today is to remember it. But the past is past. However seductive harsh policing, surveillance and incarceration may be in the short term, it will never serve us in the end. Not when those tactics brutalize other communities, humiliating and incarcerating our neighbors and perpetuate a status quo that leaves low-income communities of color on the other side of a sea of fear — still trapped; still stranded. The only real way out of the Mitzrayim of our fears is solidarity. Only by forging deep connections and sharing struggle with other communities will we creating the lasting allies who will walk with us into the promised land of our collective liberation. That is true Jewish freedom — true and lasting safety.</p>\n\n<p>They cried to Moses, “What have you done to us, taking us out of Egypt ... it is better to serve the Egyptians than to die in the wilderness” (14:11-12).</p>\n\n<p>When Moses led the Jews out of Egypt, it was a moment of great risk and great change. As the passage above shows us, though life under Pharaoh was cruel and crushing, it was also familiar — a known fear. After a century of servitude, freedom. What changed? It was the Jewish people daring to imagine for themselves something greater. Daring to take great risks and face great fears to find liberation. This willingness to stand up for justice is a strength we have found again and again. When the oppression of economic exploitation demanded it, our grandparents found it in the labor movement; when the civil rights movement demanded it, our parents travelled to the South to register voters. Now this moment demands again that we take risks for justice.</p>\n\n<p>What our neighbors in communities of color are asking — what the Jews of color in our own communities need from their fellow Jews — is that we push past the comfortable and move to action. In the streets, in our synagogues and homes, with our voices, our bodies, our money and resources, with our imaginations. In doing so we must center the voices and the leadership of Jews of color and other communities of color, while forming deep partnerships and long-term commitments to fight for lasting change.</p>\n\n<p>Passover is a time of remembrance but also one of renewal — of looking ahead toward the spring and new growth that will sustain us through the seasons to come. Once we spent spring in the desert. It was harsh and difficult but from that journey grew a people who have endured for centuries. What would happen if we took that journey again, not alone in the wilderness but surrounded by friends and allies, leaving no one behind?</p>\n",
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"body": "<p>At Passover, we are confronted with the stories of our ancestors’ pursuit of liberation from oppression. Facing this mirror of history, how do we answer their challenge? How do we answer our children when they ask us how to pursue justice in our time?</p>\n\n<p>What does the Activist Child ask?</p>\n\n<p>“The Torah tells me, ‘Justice, justice shall you pursue,’ but how can I pursue justice?”</p>\n\n<p>Empower them always to seek pathways to advocate for the vulnerable. As Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy.”</p>\n\n<p>What does the Skeptical Child ask?</p>\n\n<p>“How can I solve problems of such enormity?”</p>\n\n<p>Encourage them by explaining that they need not solve the problems, they must only do what they are capable of doing. As we read in Pirke Avot, “It is not your responsibility to complete the work, but neither are you free to desist from it.”</p>\n\n<p>What does the Indifferent Child say?</p>\n\n<p>“It’s not my responsibility.”</p>\n\n<p>Persuade them that responsibility cannot be shirked. As Abraham Joshua Heschel writes, “The opposite of good is not evil, the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”</p>\n\n<p>And the Uninformed Child who does not know how to ask…</p>\n\n<p>Prompt them to see themselves as an inheritor of our people’s legacy. As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.”</p>\n\n<p>At this season of liberation, join us in working for the liberation of all people. Let us respond to our children’s questions with action and justice.</p>\n",
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"body": "<p>Midrash teaches that, while watching the Egyptians succumb to the ten plagues, the angels broke into songs of jubilation. God rebuked them, saying “My creatures are perishing, and you sing praises?”</p>\n\n<p>As we recite each plague, we spill a drop of wine—symbol of joy—from our cups. Our joy in our liberation will always be tarnished by the pain visited upon the Egyptians.</p>\n",
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"body": "<p>What does this mean, \"It would have been enough\"? Surely no one of these would indeed have been enough for us. Dayenu means to celebrate each step toward freedom as if it were enough, then to start out on the next step. It means that if we reject each step because it is not the whole liberation, we will never be able to achieve the whole liberation. It means to sing each verse as if it were the whole song—and then sing the next verse.</p>\n\n<p>Had God:</p>\n\n<p>Brought us out of Egypt and not divided the sea for us—Dayenu</p>\n\n<p>Divided the sea and not permitted us to cross on dry land—Dayenu</p>\n\n<p>Permitted us to cross on dry land and not sustained us for forty years in the desert—Dayenu</p>\n\n<p>Sustained us for forty years in the desert and not fed us with manna—Dayenu</p>\n\n<p>Fed us with manna and not given us the Sabbath—Dayenu</p>\n\n<p>Given us the Sabbath and not brought us to Mount Sinai—Dayenu</p>\n\n<p>Brought us to Mount Sinai and not given us the Torah—Dayenu</p>\n\n<p>Given us the Torah and not led us into the land of Israel—Dayenu</p>\n\n<p>Led us into the land of Israel and not built for us the Temple—Dayenu</p>\n\n<p>Built for us the Temple and not sent us prophets of truth—Dayenu</p>\n\n<p>Sent us prophets of truth and not made us a holy people—Dayenu For all these, alone and together, we say—Dayenu! </p>\n",
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"body": "<p> <em>In every </em> <em>generation,</em> <em> one must see oneself as if one had personally experienced the Exodus from Egypt. As it is written: \"You shall speak to your children on that day, saying, this is how the Holy Blessed One redeemed me from Egypt. It wasn't merely my ancestors who were redeemed, but the Holy Blessed One also redeemed us with them, as it is said, 'And we went forth from there, in order that God might lead us to the land which had been promised to our ancestors.'</em> </p>\n\n<p>Redemption wasn't a one-time thing that happened to our ancestors in bygone times; it is an ongoing experience, something that can ripple into our consciousness every day. We too were redeemed from Egypt, and we are perennially offered the possibility of living in a state of redemption if only we will open our hearts and our eyes.</p>\n",
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