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"body": "<p><span><span><span><span> <em>Urchatz</em>, the ritual washing of the hands, is traditionally performed to purify those who partake in the seder. We, as women / queer / gender non-conforming / trans people, have been told for far too long that we are impure, dirty, and inherently sinful. All who join us at our Seder tonight are perfect, pure, and created in the image of the Source. In past years I would encourage you to reconsider performing the practice of Urchatz (ritual washing of your hands)</span></span><span> as a radical declaration of your humanity<span>. But this year please whip out that hand sanitizer and wash those hands! Next year may we be as gritty as we want!</span></span></span></span></p>\n\n<p><span><span><i><span><span>Inspired by the Sh’ar Zahav Pride Haggadah</span></span></i></span></span></p>",
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"body": "<p>What's on the Seder table*? </p>\n\n<p>3 pieces of Matzah wrapped in a cloth</p>\n\n<p> <em>Candles for Kadesh</em> </p>\n\n<p> <em>Wine/Grape Juice</em> </p>\n\n<p> <em>Saltwater</em> </p>\n\n<p>(In non-COVID-19 years)</p>\n\n<p><a href=\"http://beitzah/\"><strong>The Six/Seven Parts of the Seder Plate</strong></a></p>\n\n<ul>\n\t<li> <em><strong>ביצה Beitzah</strong></em> : The <strong>Roasted Egg</strong> is symbolic of the festival sacrifice made in biblical times. It is also a symbol of spring - the season in which Passover is always celebrated. <em> For vegan/vegetarian seder plates, the egg can be substituted with a flower (a potent symbol of renewal), a decorative egg-shaped object, a wooden egg, or any such object symbolic of spring, renewal, and/or a temple offering.</em> </li>\n\t<li> <em><strong>זרוֹע Zeroa</strong>:</em> The <strong>Shankbone</strong> is symbolic of the Paschal lamb offered as the Passover sacrifice in biblical times. Some communities use a chicken neck as a substitute. <em>Beets are a common vegan/vegetarian option- first suggested by the Rashi in the 11th century!</em> </li>\n\t<li> <em><strong>חרוסת Charoset</strong>:</em> <strong> Apple, nuts, and spices</strong> ground together and mixed with wine are symbolic of the mortar used by Hebrew slaves to build Egyptian structures. There are several variations in the recipe for charoset. The Mishna describes a mixture of fruits, nuts, and vinegar.</li>\n\t<li> <em><strong>כרפס Karpas</strong>:</em> <strong> Parsley</strong> is dipped into saltwater during the seder. The saltwater serves as a reminder of the tears shed during Egyptian slavery. The dipping of a vegetable as an appetizer is said to reflect the influence of Greek culture.</li>\n\t<li> <em><strong>מרור Maror</strong>:</em> <strong> Bitter Herbs</strong> (usually horseradish) symbolize the bitterness of Egyptian slavery. The maror is often dipped in charoset to reduce its sharpness. Maror is used in the seder because of the commandment (in Numbers 9:11) to eat the paschal lamb \"with unleavened bread and bitter herbs\"</li>\n\t<li> <em><strong>חזרת Chazeret</strong>:</em> <strong> Greens</strong> are often used in addition to the maroras. The authorities are divided on the requirement of chazeret, so not all communities use it. Since the commandment (in Numbers 9:11) to eat the paschal lamb \"with unleavened bread and bitter herbs\" uses the plural (\"bitter herbs\") most seder plates have a place for <em>chazeret (Some do not include Charetz, making the tapooz the 6th segment)</em> </li>\n\t<li> <em>תפוז Tapooz: </em> <strong>Orange</strong> Dr. Susannah Heschel began <a href=\"https://www.myjewishlearning.com/article/an-orange-on-the-seder-plate/\">this tradition</a> as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community. She offered the orange as a symbol of the fruitfulness for all Jews when LGBTQ Jews are contributing and active members of Jewish life. In addition, each orange segment has a few seeds that had to be spit out — a gesture of spitting out, repudiating the homophobia, racism, sexism, and other forms of oppression.</li>\n</ul>",
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"body": "<p><strong>Elijah’s Cup </strong></p>\n\n<p>In the ninth century B.C.E., a farmer arose to challenge the domination of the ruling elite. In his tireless and passionate advocacy on behalf of the common people, and his ceaseless exposure of the corruption and waste of the court, Elijah sparked a movement and created a legend which would inspire people for generations to come. Before he died, Elijah declared that he would return once each generation in the guise of any poor or oppressed person. He would come to people’s doors to see how he would be treated. By the treatment offered to this poor person (Elijah himself), he would know whether the population had reached a level of humanity worthy of transcendence.</p>\n\n<p><strong>Miriam’s Cup</strong></p>\n\n<p><strong>Reader: </strong>The story has always been told of a miraculous well of living water which has accompanied the Jewish people since the world was spoken into being. The well comes and goes, as it is needed, and as we remember, forget, and remember again how to call it to us. In the time of the exodus from Mitzrayim (Egypt), the well came to Miriam, in honor of her courage and action, and stayed with the Jews as they wandered the desert. Upon Miriam’s death, the well again disappeared.</p>\n\n<p><strong>All:</strong> With this ritual of Miriam’s cup, we honor all Jewish women, transgender, intersex people whose histories have been erased. We commit ourselves to transforming all of our cultures into loving welcoming spaces for people of all genders and sexes. Smash the binary gender system! A million genders for a million people!</p>\n\n<p><strong>Reader: </strong>Tonight we remember Miriam and ask: Who on own journey has been a way-station for us? Who has encouraged our thirst for knowledge? To whom do we look as role-models for our daughters and for ourselves? Who sings with joy at our accomplishments? Each person names an act of courage or resistance that they have done in the past year, and our pout for them into our (symbolic) cup. </p>",
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"body": "<p>In memory and honor of those who lost their reputations, friends, family ties, and even their lives in the courageous effort to live and speak their truth. To those who were lonely pioneers in the struggle for our liberation and healing. To these, we dedicate the second cup. </p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</em> </p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p> <em>Drink the second glass of wine!</em> </p>",
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"body": "<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 הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ</strong></p>\n\n<p> <em>Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu</em> </p>\n\n<p>If God had only taken us out of Egypt, that would have been enough!</p>\n\n<p><strong>אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ</strong></p>\n\n<p> <em>Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu</em> </p>\n\n<p>If God had only given us the Torah, that would have been enough.</p>",
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"body": "<h4> <em>HaCarah </em> – The conscious recognition of those not completely seen</h4>\n\n<p><u><strong> <em>Tapuz </em> – The Orange </strong></u></p>\n\n<p>Why do we have an orange on the Seder Plate?</p>\n\n<p><strong>Speaker 1: </strong>In our own day as in the ancient days of our tradition, an event becomes a story, a story is woven with new legends, and the legends lead the path into new teachings. So it is with the orange on the Seder plate.</p>\n\n<p><strong>Speaker 2: </strong>To begin with in the early 1980’s, while speaking at Oberlin College Hillel, Susannah Heschel was introduced to an early feminist Haggadah that suggested adding a crust of bread on the Seder plate, as a sign of solidarity with Jewish lesbians (there's as much room for a lesbian in Judaism as there is for a crust of bread on the Seder plate). Heschel felt that to put bread on the Seder plate would be to accept that Jewish lesbians and gay men violate Judaism like <em>chametz</em> violates Passover. So, at her next Seder, she chose an orange as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community.</p>\n\n<p><strong>Speaker 3:</strong> Heschel offered the orange as a symbol of the fruitfulness for all Jews and LGBTQ Jews' contributions as active members in Jewish life. In addition, each orange segment had a few seeds that had to be spit out – a gesture of spitting out, repudiating the homophobia of Judaism.</p>\n\n<p><strong>Speaker 4:</strong> We place an orange on our Seder plate to symbolize the affirmation of LGBTQ people, and to ensure we continue to cherish that growth of Judaism. Tonight all LGBTQ Jews take their full and rightful place in shaping the future of our people and traditions by placing the orange on its own Seder plate. Our two Seder plates represent the duality of symbolism as we sit here at our queer Seder; the Jewish traditions that we embrace since ancient days and our transformation as LGBTQ Jews into equal contributors to the growth of our people’s traditions.</p>\n\n<p><strong>Speaker 5:</strong> So why an orange? Because the orange carries within itself the seeds of its own rebirth. So have gay men and lesbians, bisexual people, transgender people, women, Jews by choice within Judaism given birth to their own inclusion.</p>\n\n<p><strong>Speaker 6:</strong> Also because an orange provides both food and drink – it alone could sustain life for quite some time. So have queer Jews and others on the outskirts of the tradition had, at times, to sustain themselves until others understood and chose to welcome and include instead of turning away.</p>\n\n<p><strong>Speaker 7:</strong> This year we’ll do more than let the orange sit upon the Seder plate as a silent symbol, unconsumed. Tonight we will say the blessing and taste the sweetness of our orange and use it to add flavor to our <em>Charoset</em> to remind us that we are all a part of the mortar that binds our people. Take note how the flavor of our <em>Charoset</em> changes when we are able to taste the sweetness of integration.</p>\n\n<p> <em>Peel orange and break into sliced segments to distribute</em> </p>\n\n<p>We make a conscious decision to recognize those who have not fully been seen by everyone in our society. We take a piece of orange and recite:</p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַעֵץ</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheynu Melech Ha’Olam, bo’ray p’ree ha’etz</em> </p>\n\n<p>Blessed are You, Source, Ruler of the universe, who creates the fruit of the tree.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheynu Melech Ha’Olam, bo’ray p’ree ha’adamah.</em> </p>\n\n<p>Blessed are You, Almighty, Ruler of the universe, who creates the fruit of the earth.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדבָרוֹ</strong></p>\n\n<p> <em>Baruch Atah Adonai, Eloheynu Melech Ha’Olam, she-ha-kol ni-h’yeh bid-va-ro.</em> </p>\n\n<p>Blessed are You, God, Ruler of the universe, by whose word everything comes to be. </p>\n\n<p>Adapted from JQ International GLBT Haggadah</p>",
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