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"body": "<p>Pesach is a time of inclusion. On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others. The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet.</p>\n\n<p>This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come. From the most downtrodden to the most celebrated, the message is clear: everyone is welcome and everyone is necessary.</p>\n\n<p>Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that: בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים In every generation a person is obligated to see themselves as if they left Egypt. The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well to - לראות את עצמו.</p>\n\n<p>Further, the reliving of the story of the Exodus affords us the opportunity see one’s true self. It is only when we are able to see ourselves clearly, that we are able to be redeemed. But perhaps the only way we are able to see ourselves, is when we are truly able to see those around us. This message of inclusion is especially important in today's modern seders, and our hope is that this Haggadah Companion which offers something for everyone, will add new meaning to your seder and help bring us a little closer together.</p>\n",
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"covertext": "Rabbi Dr Naphtali Brawer “What is this service to you?” In other words “What is this all about?” And for this, he is hum...",
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"body": "<p>Rabbi Dr Naphtali Brawer</p>\n\n<p>“What is this service to you?” In other words “What is this all about?”</p>\n\n<p>And for this, he is humiliated and silenced. We respond with a self-righteous sneer:</p>\n\n<p>“Because of this, God did [things] for me, when I left Egypt (Exodus 13:8) for <em>me</em> but not for <em>you</em>, if you were there, you would not have been saved!”</p>\n\n<p>If our intention is to shut this child up, that will certainly do the trick. He is unlikely to ever ask a religious question again. He might even get up and leave the Seder altogether considering how we have just excluded him. Is this the outcome we want?</p>\n\n<p>It is also odd that the biblical proof text used in our response yields none of the sarcasm and judgement with which the Haggadah imbues it with.</p>\n\n<p>“Because of this, God did [things] for me, when I left Egypt (Exodus 13:8).</p>\n\n<blockquote>\n<p>What possessed the authors of the Haggadah to twist the simple meaning of this response beyond all recognition, turning it from a straightforward answer to a harsh rebuke?</p>\n</blockquote>\n\n<p>We can get a better understand the strained dynamic between the parent and the “wicked” son if we contrast him with his brother, the “wise” son. Here is the wise son’s question:</p>\n\n<p>“What are the testimonies, statutes and laws that God our Lord has commanded you?”</p>\n\n<p>This question elicits a somewhat tedious tidbit of information specific to the evening’s ritual:</p>\n\n<p>“One may not taste anything after the Afikomon.”</p>\n\n<blockquote>\n<p>The wise and wicked son are not just asking different questions they are respectively asking an entirely different order of question.</p>\n</blockquote>\n\n<p>The wise son asks what could be described as a lower order question. His question is located <em>within</em> an agreed system. He accepts the testimonies, statutes and laws. His question is about the specifics. He wants to know exactly what they are and how best to observe them. His is a relatively unchallenging question for the parent. There is nothing unsettling or destabilising in this child’s question. A little bit of technical information about the paschal offering is enough to satisfy this son’s curiosity.</p>\n\n<blockquote>\n<p>Could it be that we label this child as wise because he makes <em>us </em>feel wise?</p>\n</blockquote>\n\n<p>His brother however asks a higher order question. He is less interested in the specifics of the ritual, he wants to know its underlying purpose and value. His question exists <em>outside</em> the system.</p>\n\n<p>He is essentially saying “Don’t fob me off with details, I want the bigger picture.” “What is Passover, Jewish peoplehood, Judaism, all about? Tell me why it is all so important? Tell me why I should care?” This is not a question easily answered. It catches us off guard. Do we even have an adequate answer to this penetrating question? We’ve spent the past week or more preparing for the Seder, we’ve sorted out all the technical details, we know exactly how much matzah to eat, what to recite, when to raise our cup of wine. But have we given any thought as to the underlying purpose of it all? The “wicked” son’s question irks us because it doesn’t lend itself to easy and quick answers. It exposes us. It touches a raw nerve. “Why indeed does all this matter?” we wonder to ourselves. And to mask our own inability to provide a satisfactory answer, to silence our own inner doubt, we lash out at him.</p>\n\n<p>But what if we paused for a moment before answering his question? What if instead of ascribing to this thoughtful child the worst motives, we valued his contribution as a way of opening our Seder to deeper meaning?</p>\n\n<p>Our response then might then go something like this:</p>\n\n<blockquote>\n<p>You, our son, are the seeker in this family and we are blessed to have you. You are an idealist and your persistent questioning reflects your integrity, even if it sometimes drives us to distraction. We don’t have easy answers to your questions but we respect them, and tonight we welcome them as a starting point from which together we might try to find deeper meaning in what we do. Let’s get to work.</p>\n</blockquote>\n\n<p>No insults, no rushing from the table and slamming of doors. Our seeker sits up a little straighter. Inside he feels the warm glow of belonging. His eyes shine with excitement and anticipation as prepares to delve into the Seder in order to make sense of it all.</p>\n",
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"title": "Social Justice Themes Within the Haggadah",
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"covertext": "Themes of Social Justice within the Haggadah Source 1 - Ha Lachma Anya – Pesach Haggadah הא לחמא עניא די אכלו אבהתנא באר...",
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"body": "<p><b>Themes of Social Justice within the Haggadah</b></p>\n\n<p><b>Source 1 - Ha Lachma Anya – Pesach Haggadah</b></p>\n\n<p>הא לחמא עניא די אכלו אבהתנא בארעא דמצרים. כל דכפין ייתי ויכל. כל דצריך ייתי ויפסח. השתא הכא. לשנה הבאה בארעא דישראל. השתא עבדי. לשנה הבאה בני חורין</p>\n\n<p>This is the bread of affliction that our ancestors ate in Egypt. Let all who are hungry come and eat. Let all who are in need come and celebrate Passover. Now we are here. Next year in the land of Israel. Now we are slaves. Next year we will be free.</p>\n\n<p>Questions:</p>\n\n<ol>\n\t<li>What is Bread of Affliction (Lechem Oni)?</li>\n\t<li>Is there anything in this passage that does not make sense?</li>\n</ol>\n\n<p><b>Source 2 - Maarechet Heidenheim </b></p>\n\n<p>Why does the Haggadah say, \"This is the bread of poverty which our ancestors ate in the land of Egypt\" instead of \"This is the bread of poverty which our ancestors ate when they left Egypt?\"</p>\n\n<p><b>Source 3 - Maarechet Heidenheim </b></p>\n\n<p>I learned the following explanation from my grandfather, Rabbi Abraham Naphtali Hertz Sheier. The Zohar explains that the verse, \"Do not eat of a stingy man's bread,\" (Proverbs 23:6) applies to Joseph's brothers. The Egyptians were resentful of them because they were invited to eat at Joseph's table during the years of famine. (They were resentful of Joseph and his brothers for not sharing the great wealth of Egypt.) And so, the Egyptians punished them during the exile by feeding them \"a stingy man's bread.\" Another term for this is \"lechem oni.\" We hint at this explanation when we say, \"This is <b>like</b> the <i>lechem oni</i>, the miserly bread, which our ancestors at in the land of Egypt.\" That is, when the tribes were in Egypt at Joseph's table. (The miserliness of Joseph's brothers) caused the Egyptians to feed us lechem oni. Today we eat <i>lechem oni</i> as a reminder of what happened in Egypt. <b>We must repair our ancestors' sin, and show that we do not act in a miserly fashion. By behaving with hospitality and generosity, we show that we are no longer miserly.</b></p>\n\n<p><b>Source 4 - Rabbi Jonathan Sacks, Pesach Haggadah, pp. 22-25</b></p>\n\n<p>This is a strange invitation: \"This is the bread of oppression our fathers ate in the land of Egypt. Let all who are hungry come in and eat.\" What hospitality is it to offer the hungry the taste of suffering? In fact, though, this is a profound insight into the nature of slavery and freedom. As noted, matza represents two things: it is the food of slaves, and also the bread eaten by the Israelites as they left Egypt in liberty. What transforms the bread of oppression into the bread of freedom is <i>the willingness to share it with others....</i></p>\n\n<p>Sharing food is the first act through which slaves become free human beings. One who fears tomorrow does not offer his bread to others. But one who is willing to divide his food with a stranger has already shown himself to be capable of fellowship and faith, the two things from which hope is born. That is why we begin the seder by inviting others to join us. Bread shared is no longer the bread of oppression. Reaching out to others, giving help to the needy and companionship to those who are along, we bring freedom into the world, and with freedom, God.</p>\n\n<p><b>Source 5 - Babylonian Talmud, Pesachim 99b</b></p>\n\n<p>“Even the poorest person in Israel may not eat until he reclines, and they must not give him less than four cups of wine.”</p>\n\n<p><b>Source 6 - Babylonian Talmud, Pesachim 115b</b></p>\n\n<p>Shmuel said that the phrase: “The bread of affliction [<i>leḥem oni</i>]” (Deuteronomy 16:3) means bread over which one answers [<i>onim</i>] matters, i.e., one recites the Haggadah over <i>matza</i>. That was also taught in a <i>baraita</i>: <i>Leḥem oni</i> is bread over which one answers many matters.</p>\n\n<p><b>Source 7 - Affliction Beyond Hunger</b><br />\n<i>by Jews for Racial and Economic Justice</i></p>\n\n<p>In our city today, some of our neighbors are forced to work in order to receive their meager welfare benefits, which barely enable them to survive. Tonight we share their bread of affliction:<br />\nThe affliction of work without dignity<br />\nThe injustice of no minimum wage<br />\nThe theft of protection from injury<br />\nThe anxiety of work with no future<br />\nPanic at the threat of lost benefits.<br />\nThe stress of leaving a child for work<br />\nThe shame of forced placement<br />\nThe death of educational opportunity<br />\nThe robbery of the right to organize<br />\nSilenced voices of protest.<br />\nWho speaks aloud alongside those whose speech has been muted?<br />\nWho breathes together with those who cannot catch their breath?<br />\nWe can breathe the breath of life, we can join these struggles, we can face the Pharoahs and strip them of their power.</p>",
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