Welcome to Haggadot.com (the "Site"). Haggadot.com, customandcraft.org, [email protected] and all future,
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Haggadot.com reserves the right to add, delete, and/or modify any of the terms and conditions contained in this TOS, at any time and in its sole discretion, by posting a change notice or a new agreement on the Haggadot.com Site. In the event of substantive changes to this TOS, you may be notified by email. If any modification is unacceptable to you, your only recourse is to not use the Site and the Haggadot.com Service. Your continued use of the Haggadot.com Site following posting of a change notice or new TOS on the Haggadot.com Site will constitute binding acceptance of the changes.
The Haggadot.com Service.
Haggadot.com provides a number of Internet-based services through the Site as well as any other Haggadot.com affiliate websites, digital content, mobile applications, online service or anywhere the TOS are shown (all such services, collectively, the "Haggadot.com Service"). One such service enables users to create customized products, including without limitation, merchandise and books (collectively, "Products"). Haggadot.com users may create and purchase individual Products for their own personal use. Haggadot.com may offer a number of other services on its Site, including without limitation, message boards, contests, and newsletters, which may change from time to time.
Use of the Web Site and Haggadot.com Service.
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Your License to Use the Web Site and the Haggadot.com Service.
Haggadot.com solely and exclusively owns all intellectual property and other rights, title and interest in and to the Haggadot.com Service and Site, except as expressly provided for in these TOS. For example and without limitation, Haggadot.com owns the copyrights in and to the Site, and certain technology used in providing the Haggadot.com Service. You will not acquire any right, title or interest therein under this TOS or otherwise to any intellectual property owned by Haggadot.com.
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This Section 2.3 does not pertain to your intellectual property rights. For information regarding your intellectual property rights, please see Section 4.
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Modification of the Service. Haggadot.com reserves the right to modify the organization, structure or "look and feel" of the Haggadot.com Service or the Site, and may change, suspend, or discontinue any aspect of the Haggadot.com Service at any time without any liability to you or any third party. Haggadot.com shall have complete discretion over the features, functions, prices and other terms and conditions on which the Haggadot.com Service is offered to Haggadot.com users.
You shall not upload, distribute, or otherwise publish through this website any content, information, or other material that (a) violates or infringes the copyrights, patents, trademarks, trade secrets, or other proprietary rights of any person; (b) is libelous, threatening, defamatory, obscene, indecent, pornographic, or could give rise to any civil or criminal liability under U.S. or international law; or (c) includes any bugs, viruses, worms, trap doors, Trojan horses or other harmful code or properties.
Haggadot.com reserves the right to immediately remove any content it deems offensive, or in violation of these Terms and Conditions. Haggadot.com also reserves the right to remove a user account, without notice, if the user has been found to pose a threat to other users or has violated any rule laid out in the Terms and Conditions.
Copyright and Trademark Issues
While we are not obligated to review Content for copyright or trademark infringement, we are committed to protecting copyrights and trademarks and expect users of our Site and Haggadot.com Services to do the same. The Digital Millennium Copyright Act of 1998 (the “DMCA”) provides recourse for copyright owners who believe that material appearing on the internet infringes their rights under U.S. copyright law. If you believe in good faith that any material used or displayed on or through our Site or the Haggadot.com Services infringes your copyright, you (or your agent) may send us a notice requesting that the material be removed, or access to it blocked. The notice must include the following information:
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If you believe in good faith that a notice of copyright infringement has been wrongly filed against you, the DMCA permits you to send us a counter-notice. Notices and counter-notices must meet the then-current statutory requirements imposed by the DMCA; see http://www.copyright.gov for details. DMCA notices and counter-notices regarding our Site and the Haggadot.com Services, or notices concerning trademark use in personalized products we make or in our Site and the Haggadot.com Services, should be sent to:
Haggadot.com PO Box 385 Saratoga Springs, NY 12866 [email protected]
Upon receipt of a compliant DMCA Takedown Notice, Haggadot.com will investigate the claim, take appropriate action and serve the notice on our member. If a member submits a DMCA Counter-Notice, Haggadot.com will forward such notice to the party that submitted the relevant DMCA Takedown Notice and allow the member to repost the disputed content after 10 days, as provided by law. Haggadot.com reserves the right to terminate the account of any member who repeatedly infringes the copyright rights of others, as determined in Haggadot.com’s sole discretion.
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TO THE FULLEST EXTENT PERMISSIBLE BY APPLICABLE LAW, NEITHER Haggadot.com, NOR ANY OF ITS DIRECTORS, OFFICERS, SHAREHOLDERS, EMPLOYEES, CONTRACTORS, AGENTS, REPRESENTATIVES, OR AFFILIATES (COLLECTIVELY, “THE HAGGADOT PARTIES”) SHALL BE LIABLE FOR ANY CONSEQUENTIAL, INCIDENTAL, INDIRECT, PUNITIVE OR SPECIAL DAMAGES (INCLUDING WITHOUT LIMITATION DAMAGES RELATING TO LOSS OF BUSINESS, LOST PROFITS, LOST DATA, USE, OR LOSS OF GOODWILL) ARISING OUT OF, RELATING TO OR CONNECTED WITH THE USE OF THE Haggadot.com SERVICE OR THIS TOS, BASED ON ANY CAUSE OF ACTION, OR FROM UNAUTHORIZED ACCESS TO OR ALTERATION OF YOUR CONTENT OR DATA, EVEN IF A REMEDY SET FORTH HEREIN IS FOUND TO HAVE FAILED ITS ESSENTIAL PURPOSE AND EVEN IF ADVISED OF THE POSSIBILITY OF SUCH DAMAGES. FURTHERMORE, THE HAGGADOT PARTIES WILL HAVE NO LIABILITY TO YOU OR TO ANY THIRD PARTY FOR ANY CONTENT UPLOADED. YOUR SOLE AND EXCLUSIVE REMEDY FOR DISSATISFACTION WITH THE SITE OR THE Haggadot.com SERVICE IS TO STOP USING THE SERVICES. TO THE FULLEST EXTENT PERMISSIBLE BY APPLICABLE LAW, THE MAXIMUM LIABILITY OF THE HAGGADOT PARTIES SHALL BE THE ACTUAL PRICE PAID THEREFORE BY YOU. NOTE: CERTAIN JURISDICTIONS MAY NOT ALLOW THE EXCLUSION OR LIMITATION OF INCIDENTAL, CONSEQUENTIAL OR CERTAIN OTHER TYPES OF DAMAGES, SO SOME OF THE ABOVE EXCLUSIONS OR LIMITATIONS MAY NOT APPLY TO YOU.
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Every year around the world, the Jewish people gather in family and community to recount the Passover story, the tale of our collective liberation from Egypt. We are charged to tell the story of our ancestors bound in slavery and experience Passover as if we ourselves went out from Egypt to freedom.
We put ourselves there symbolically each year, to remember the suffering of those who came before us and bring to mind the suffering that still exists in our communities and societies today. In fact, we can observe Passover as a call for community care and re-orienting ourselves towards justice and liberation for all people.
As Latin Jews, who have a connection to América Latina, Passover is an opportunity for us to also remember and reflect upon events that have taken place in the region many of our families have called home for hundreds of years. We all carry narratives of pain with us around slavery, persisting systems of oppression, and sources of suffering either from our ancestors or what may exist in our present or recent history.
The Haggadah is summarized with the idea: “now we are slaves, next year, may we all be free”. In order for us to move toward liberation, who must be included in that freedom? What groups of people have been consistently oppressed? Where in our own lives are we knowingly or unknowingly contributing to their oppression?
This Passover, we invite you to join us as we personalize our liberation story. In the movement from “mitzrayim” (Egypt), the narrow place, to freedom and expansiveness. Let us march together towards a redemption that includes and carries the memories of those who are and were most exploited, most vulnerable, and most marginalized within our communities.
The Seder Plate through a Latin-Jewish Lens of Liberation
MAROR - Bitter Herb
This bitter herb reminds us of the bitterness of slavery that our ancestors endured in Egypt. Typically represented on the Seder plate with horseradish, its taste consumes our senses. With maror, we remember the suffering of our people and planet, both exploited and destroyed throughout our history.
The Conquest of the New World: It wasn't long after the New World was discovered, that explorers realized the profitability that came with the natural resources of the region. Under the command of ruthless conquistadores, the Aztec and Inca empires were conquered from 1519-1533, and over 4 million enslaved Africans were taken to Latin America via the Atlantic slave trade. This led to centuries of Spanish and Portuguese rule, enslavement and marginalization of black and indigenous peoples, and the formation of a racial caste system that systemically continues to oppress black and indigenous people in Latin America today.
CHAZERET - Second Bitter Herb
A second bitter herb, typically used in korech or the Hillel sandwich, consists of matzah and bitter herbs (some add haroset as well). Often romaine lettuce symbolizes the period of time in Egypt that began soft, yet ended hard and bitter (looking at the ends of a piece of lettuce). This second taste of bitterness holds the suffering of those who were victims of terrorism.
El Atentado a la AMIA (AMIA Bombing): On July 18, 1994 (the 10th of Av in the Jewish year of 5754), a man driving a Renault utility truck loaded with several hundred pounds of ammonium nitrate and TNT pulled up to the Jewish community center of Buenos Aires (Asociación Mutual Israelita Argentina - AMIA), and detonated his bomb. Claiming the lives of 85 people and injuring hundreds, this single event completely changed the face of Latin American Jewry. Long-lasting security measures were implemented in schools, synagogues, and sports and cultural centers across Latin America. Today, no Argentinian government has brought any of the perpetrators to justice.
ZEROA - Shank Bone
A roasted lamb shank bone signifies the lamb that Jews sacrificed as the special offering when the Temple stood in Jerusalem. The zeroa serves as a visual reminder of the sacrifice that the Israelites offered to the Divine before leaving Egypt and remained present as a sacred ritual for generations after until the destruction of the Temple. With this symbol, we name what is sacrificed when oppression goes uninterrupted in our communities.
Anti-Indigenous and Anti-Black Racism: Latin America has a painful and traumatic, historical relationship with colonialism. Since the establishment of communities in the New World, concepts of multiracial identity have been present and supported by a Spanish caste system that outlined all the different ways the indigenous communities had mixed with Africans and Europeans – and the rights they held based on their racial identity. In the early to mid-20th century, a number of countries in Latin America adopted the concept of “mestizaje,” or mixing and blending, in an effort to eliminate racial conflict and promote the idea of national identities. While many of us think there is no racism in Latin America as a result of this, Eurocentrism continues to dominate our culture's beauty, economic, educational, entertainment and linguistic standards. Furthermore, we cannot address anti-Indigenous and anti-Black racism in our economic, environmental, political and social systems without recognizing and interrupting the erasure of Indigenous and Black history in Latin culture. As Jews, we are also complicit of anti-Black racism in our Jewish communities and cultural spaces. Historic and current racism towards Jews of Color – in particular Black Jews – can be witnessed in our institutional policies, conversion practices, media and personal attitudes.
KARPAS - Green Vegetable
A green vegetable, typically parsley, represents the initial flourishing of the Israelites during the first years in Egypt that is dipped in salt water or vinegar (according to family tradition) to taste both the hope of new life and the tears that the Israelites shed in bondage. With this symbol, we recognize the complexities of any immigration journey, both holding hope as well as pain and sacrifice. We reflect on the experience of our community members who are undocumented, DREAMers, belong to mixed-status families, have been detained at the border or have died on their way to freedom.
Immigration: Currently, there are approximately 11.5 million undocumented immigrants living in the United States. These 11.5 million people are spouses, parents, children, Dreamers, coworkers, and neighbors who don’t have the correct paperwork to be present in the U.S. Of this group, 62 percent have a U.S. citizen child, 13 percent have a U.S. citizen spouse, and two-thirds have been in the United States for over a decade. While immigrants from Latin America make up the plurality of undocumented experience, undocumented Americans are also of African, Asian/Pacific Islander, Caribbean and European descent. They are our friends, family and community members, and the lack of a pathway towards citizenship demonstrates the brokenness of the current immigration system and the need for systemic, comprehensive and compassionate immigration reform.
HAROSET - Sweet Fruit Paste
This mix of fruits, wine or honey, and nuts symbolizes the mortar that the Israelite slaves used to construct buildings for Pharaoh. The name itself comes from the Hebrew word cheres or clay, and when we think about the ‘glue’ of the Latin-Jewish community, we reflect on the joy within our culture that holds us together.
Latin-Jewish Joy: Throughout the Latin community, one thing that can be found in each country is ‘Esperanza’, the essence of hope that is carried by its people. It exists among the warm embraces from a welcoming loved one or friend and in the pride around generations-old cultural gatherings and celebrations. There is more that bonds the Latin community together than what sets it apart, and we’ve identified resilience to be a common trait among Latinos/x. Our shared experiences can be heard in song, embodied in dance, and experienced in taste - we carry our stories with us and take pride in the mosaic of who we are - a multitude of ethnicities, races, and cultures that create the vibrant community that we are. The hope, the ‘esperanza’ roots us in memory of our familial and collective journey, yet, it also waters the seeds for future generations, spirited in joy. As our tradition says, “cuando llegue la alegría, celébrala”, translation, “when the moments of joy come for you or dear ones, celebrate and savor them”!
BEITZAH - Egg
While there are many different interpretations of the Beitzah, it sits on our seder plates adding an element of life to balance the aspects of mourning. In some families, the roundness of the egg represents the cycle of life and for others, it represents new beginnings or hope. Even in the most painful of times, there is always hope for a new beginning.
Celebrating Our Stories: We are interconnected through our stories. In fact, centuries-old Sephardic wisdom says, “el Mundo es un pañuelo”, literally translated to “the world is a handkerchief”, reminding us that the world is as small as a handkerchief that fits in your back pocket. As we seek to reach liberation, we remember everyone who must be included in that march, and we can participate in the act of remembering with storytelling. Our story is our power and as we seek to discover and create more spaces where Latin-Jews can connect, celebrate, as well as be celebrated and elevated, we want to empower ourselves, our families, and community members to share their stories. When we examine the intersections of our identities we can uncover the abundance within us, and in doing so we make room to connect with others through shared heritage and story. This creates the space for collective learning, healing, and growing through leadership, community engagement and advocacy.
“Next year, may we all be free” as we continue to walk toward our collective liberation.
Questions for Reflection
How have I come to understand or experience liberation?
In what ways can Passover help me connect to ancient and modern forms of slavery and oppression?
In addition to the injustices mentioned above, what other tragedies am I remembering this Passover?
Moving forward, what are ways in which I can better learn and become informed about injustices experienced around the world?
How can we introduce these stories into our families and Passover seders?
How has ancestral trauma (the trauma my ancestors experienced) shown up in my life? My body?
What are ways in which I can begin to heal suffering that has been passed down to you?
What does Latin-Jewish joy look like for you?
What do you appreciate most about your multifaceted identity?
Here’s to a meaningful, Passover, Chag Sameach - Next year in Jerusalem!
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