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"covertext": "…[H]ow is it possible to enucleate a historical kernel from this breathless accumulation of extraordinary events, magnif...",
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"body": "<p>…[H]ow is it possible to enucleate a historical kernel from this breathless accumulation of extraordinary events, magnified immeasureably? . . . (Martin Buber)</p><p><br /></p><p>Here we are again: another Jewish month, another Jewish holiday, another Seder. Why on all other years do we only celebrate one or two holidays with Seders, but this year we celebrate them all this way? </p><p>This is the holiday that started it all - the holiday for which the first Seder was instituted in the time of the Roman oppression of the Jewish people in the Holy Land. For nearly two thousand years our ancestors have told this story, with this set of foods and symbols, and asked these questions as a tool to more deeply understand the themes and history of Passover, arguably the central holiday to our people's cultural narrative. </p><p>But over the years, even these sensory tools, these symbols and songs, these pedagogical questions, have started to feel rote for some. The original haggaddah was thought to be more like a guidebook rather than a script, which is why there have been so many adaptations over the years, and many Jewish households have veritable collections of haggadot. So what makes this haggadah different? How will we set apart this Passover Seder from all the other Seders we've done this year, and from Passover Seders of years past, when it was the only Seder of the year? </p><p>Gather your unleavened cakes, your spoils from your oppressors, and prepare yourselves for a journey through learning, singing, and community-building. </p>",
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"covertext": " . . . As members of a group, we seek to establish boundaries between ourselves and other groups (these boundaries are u...",
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"body": "<p><span> . . . As members of a group, we seek to establish boundaries between ourselves and other groups (these boundaries are usually sets so on beliefs and actions), we try to keep the group together, and we try to keep harmony within the group by maintaining common traditions. </span></p><p><span>Every group to which we belong is, in a way, in competition with every other group. Each group wants our undivided loyalty; each group wants us to believe as much as possible in the values and traditions it holds as a group. We are pulled in many directions at once. </span></p><p><span>Yet this is good. . . . Being free to make choices gives life meaning. As opposed to the life of a slave, the Jewish tradition has always taught us to choose freedom and free choice.</span></p><p><span>(When A Jew Seeks Wisdom)</span></p><p><br /></p><p>Though we relish in our many identities, seek safe spaces with people who share only specific experiences of our lives, and seek to differentiate ourselves from others with other identities, at the same time we honor the same freedom of those other identities. We make room for the overlap between groups and cultures, even as we protect our own traditions. We allow for side-by-side companionship and neighborly community building. We stand in solidarity with those from whom we have differentiated ourselves but who suffer through oppression and bigotries we well understand as Jews. We will not stand idly by those who seek to cause great social ruptures along these divisions of identity. We will not allow our differences to be reasons for fear and hatred. We wash our hands of oppression, of bigotry, and of violence. </p>",
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"covertext": "It can be said that the Jewish people who celebrate the Passover have again drawn close to the meal of the Egyptian Exod...",
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"body": "<p><span>It can be said that the Jewish people who celebrate the Passover have again drawn close to the meal of the Egyptian Exodus, despite their dispersion. The Passover was and has remained a spring festival, first of the shepherds and then of the peasants; and it is still celebrated by those who have become entirely landless, who no longer have even a common wilderness to wander in. By celebrating the memory of their liberation they glorify the unfettering power whose activity in Nature manifests itself every year in the likeness of the spring. Yet since the night of the Exodus it has become a history feast, and indeed </span><em>the </em><span>history feast par excellence of the world; not a feast of pious remembrance, but of the ever-recurrent contemporaneousness of that which once befell. Every celebrating generation becomes united with the first generation and with all those that have followed. As in that night the families united into the living people, so in the Passover night the generations of the people unite together, year after year.</span></p><p><span>(Martin Buber)</span></p>",
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"covertext": "Narrator: Long ago in the land of Egypt, there was a new Pharaoh who did not remember the good deeds of Joseph and his f...",
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"body": "<p><span>Narrator: Long ago in the land of Egypt, there was a new Pharaoh who did not remember the good deeds of Joseph and his family. This Pharaoh feared the growing number of Israelites in his kingdom and decided to oppress them, turning them into slaves. Two children, Miriam and Aaron, grew up amidst this harsh life, witnessing the suffering of their people. Their mother, Yocheved, worked tirelessly, instilling hope and courage in her children.</span></p><p><br /></p><p><span>Sage 1 (the Exaggerator): Imagine, if you will, the scene! The mighty river Nile itself quaked with the cries of our ancestors! The walls of the slaves’ houses echoed with songs of sorrow, yet a glimmer of divine light always shimmered in their eyes.</span></p><p><br /></p><p><span>Sage 2 (the Factualist): Indeed, the Israelites were oppressed, but they maintained a strong community, keeping their faith and traditions alive in secret. During these trying times, Yocheved gave birth to a boy, Moses, whom she hid from Pharaoh’s decree to kill all newborn Hebrew boys.</span></p><p><br /></p><p><span>Sage 1: Oh, and what a child he was! Born with a halo of light, his cries were like the soft hum of angelic whispers. When he was hidden in the bulrushes along the Nile, even the crocodiles dared not approach, such was the palpable aura of protection around him!</span></p><p><br /></p><p><span>Sage 2: Moses was indeed a special child, but his survival was thanks to his clever mother and sister. Miriam watched over him as he floated in a simple basket, until he was found by Pharaoh’s daughter, who named him Moses and raised him as her own.</span></p><p><br /></p><p><span>Narrator: Years passed, and Moses grew up in the palace. Amidst his life of royal privilege, Moses was always drawn to the plight of his people. One day, as he ventured out from the comforts of the palace, he witnessed a scene that would forever change the course of his life.</span></p>",
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"covertext": "Four Questions from Four Children by Ky Bean1. The wise child asks: How is this night different from all other nights...",
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"body": "<p>Four Questions from Four Children by Ky Bean</p><p><br /></p><p>1. The wise child asks: How is this night different from all other nights?</p><p>We have many answers to this child: we only eat matzah and not chametz tonight, because when we fled Egypt we had to leave quicker than bread could rise. We eat bitter Maror tonight, to remind us of the bitterness of slavery our ancestors endured in Egypt. We dip green vegetables in saltwater and Charoset tonight, to remind us of the tears we shed in Egypt and the sweetness of our liberation. We recline at the seder table tonight, because only free people at this ancient time were allowed to recline and relax. We can easily answer all of these questions; many of us have heard the answers since we were children ourselves. We call these questions wise because they are easy to understand and easy to answer. These are important questions to ask and to answer, but they are simpler than they may first sound.</p><p>2. The wicked child asks: What does this mean to you?</p><p>This question and this child are called wicked because they makes us question ourselves and our own connection to the Passover story. They are admonished for even asking it, when we assume bad intentions: that the child doesn’t see their own connection to Passover, or that they don’t value the traditions of Jewish communities. We assume this bad or wicked intent because it makes us uncomfortable to question ourselves. But what does Passover mean to us, now that we have been free from Egypt for so long? What do the stories of Passover mean in our lives today, and where have we failed to live up to the promise of liberation in our own lives and in our own time? Who is not free, and why have we not freed them? And do we continue holding our Passover seders just because of tradition, or do we feel a true, personal connection to the Passover story and the seder? These are important but difficult questions to ask each other and ourselves. The ‘wicked’ child is just a difficult child asking difficult questions.</p><p>3. The simple child asks: What does this mean?</p><p>This question is usually followed by a retelling of the Passover story, but the simple child asks a very complex question. How can you begin to answer it all? Thousands of years of history are condensed into that question, from Moses’s birth to today as we read at the Passover table in the shul. There is the story of Passover passed down from the Torah; the traditions passed down from generation to generation, century after century; its connection to the Jewish people and its ancient traditions; the meaning of community and connection to our ancestors; the connections to today’s struggles for liberation across the world; the questions about the foods we eat; and even simpler questions that are even harder to answer: what is slavery? Who was Moses?</p><p>To truly answer this question and all the questions contained within it, we need to truly listen to what is being asked and not settle for the same answer every year. We need to listen carefully and push aside our assumptions, like Moses listened to the Burning Bush and to HaShem’s voice all through the liberation of Egypt.</p><p>4. The child who does not know how to ask listens</p><p>To the child who does not know how to ask, we explain that “it is because of what God did for me when I went free from Egypt”. This child watches the seder and listens to the Maggid and all the questions the other children ask. They want to learn it all, see it all, and hear it all. They make no assumptions but take in everything around them. They listen to the questions being asked and the answers being given, with open minds and a willingness to learn from many perspectives. Many of us know how to ask (and to argue about the answers), but few of us truly listen, or pause to hear one another’s perspective. Maybe this child does not know how to ask, but maybe this child prefers to listen, and that is an amazing trait.</p><p>We can learn from all of these children. The wise child teaches us to answer questions openly and honestly. The wicked child teaches us to ask ourselves difficult questions. The simple child teaches us to question our assumptions and look for deeper answers. And the child who does not know how to ask or chooses not to ask teaches us the importance of listening to others openly.</p>",
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"covertext": "A Prayer for Freedom by Melody CurtissI have no hope of my own upon which to draw. I have no power of salvation, no stre...",
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"body": "<p>A Prayer for Freedom by Melody Curtiss</p><p><br /></p><p><strong>I have no hope of my own upon which to draw. I have no power of salvation, no strength to fight or to overcome the enemy that accuses without mercy, without remorse, without compassion. You alone have defeated their wrongful prosecutions and uplifted the lowly from the pit.</strong></p><p><strong>Walk with me, shield me from harm, cover me with your grace. You give the oppressor vision to make right. You give the oppressed cause to forgive the evildoer, to make their pain into a blessing, and to seek to bless as you have blessed. You are the great eternal teacher rewarding the faithful for their faithfulness. </strong></p><p><strong>Though the hands that tossed us down should have been trustworthy and lovers of truth, they despised us for our vulnerability. In truth, they were low, selfish, frightened creatures who turned their backs on your instruction. My fate at the hands of the small and powerful is terrifying me right now. </strong></p><p><strong>In no uncertain terms, I have seen you as my salvation.</strong></p><p><strong>But I have not been saved.</strong></p><p><strong>Help me. Be with me. </strong></p><p><strong>I am locked within this prison where I cannot be free. Even this small space of light and safety can be taken from me at any moment. I am not mighty, like you are mighty, Eternal, Infinite and Perfect. I am small, limited and flawed. I fear my captors and I see everyone around me as captors. I shrink when they take notice of me. Be at my side through this ordeal and blanket me with comfort.</strong></p><p><strong>While I am afraid, I cannot show fear or the frightened around me will turn on me and tear me apart. Be at my side through this ordeal and hide me from predation. </strong></p><p><strong>I am never alone and yet; I am not with anyone. I am by myself though I am surrounded by others. Be at my side through this ordeal and lead me to safety.</strong></p><p><strong>For you are my steadfast guide and teacher, and I would be faithful to your lessons. Be at my side through this ordeal and bring me to freedom.</strong></p>",
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"covertext": "A Psalm Of Solomon.O God, endow the king with Your judgments,the king’s son with Your righteousness;that he may judge Yo...",
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"body": "<p>A Psalm Of Solomon.</p><p><br /></p><p>O God, endow the king with Your judgments,</p><p>the king’s son with Your righteousness;</p><p>that he may judge Your people rightly,</p><p>Your lowly ones, justly.</p><p>Let the mountains produce well-being for the people,</p><p>the hills, the reward of justice.</p><p>Let him champion the lowly among the people,</p><p>deliver the needy folk,</p><p>and crush those who wrong them.</p><p>Let them fear You as long as the sun shines,</p><p>while the moon lasts, generations on end.</p><p>Let him be like rain that falls on a mown field,</p><p>like a downpour of rain on the ground,</p><p>that the righteous may flourish in his time,</p><p>and well-being abound, till the moon is no more.</p><p>Let him rule from sea to sea,</p><p>from the river to the ends of the earth.</p><p>Let desert-dwellers kneel before him,</p><p>and his enemies lick the dust.</p><p>Let kings of Tarshish and the islands pay tribute,</p><p>kings of Sheba and Seba offer gifts.</p><p>Let all kings bow to him,</p><p>and all nations serve him.</p><p>For he saves the needy who cry out,</p><p>the lowly who have no helper.</p><p>He cares about the poor and the needy;</p><p>He brings the needy deliverance.</p><p>He redeems them from fraud and lawlessness;</p><p>the shedding of their blood weighs heavily upon him.<sup>-a</sup></p><p>So let him live, and receive gold of Sheba;</p><p>let prayers for him be said always,</p><p>blessings on him invoked at all times.</p><p>Let abundant grain be in the land, to the tops of the mountains;</p><p>let his crops thrive like the forest of Lebanon;</p><p>and let men sprout up in towns like country grass.</p><p>May his name be eternal;</p><p>while the sun lasts, may his name endure;<sup>-b</sup></p><p>let men invoke his blessedness upon themselves;</p><p>let all nations count him happy.</p><p>Blessed is the LORD God, God of Israel,</p><p>who alone does wondrous things;</p><p>Blessed is His glorious name forever;</p><p>His glory fills the whole world.</p><p>Amen and Amen.</p><p>End of the prayers of David son of Jesse.</p>",
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"covertext": "In years past, I invited attendees at my seders to pour out some of their own wine into an empty Elijah's cup and share...",
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"body": "<p>In years past, I invited attendees at my seders to pour out some of their own wine into an empty Elijah's cup and share something they will do in the coming year to hasten the Messianic age, and then to take a drink of the water from Miriam's Cup and share something they need in order to keep themselves nourished - physically or spiritually - so that they can keep up the hard work of Tikkun Olam. </p><p>This year, we are doing that a little differently. In addition to Miriam's Cup of water and Elijah's Cup of wine, we have up here empty goblets of Miriam's Well for you to drop your \"wishes\" into and Elijah's Fires of Justice for you to feed. </p><p>At this time, I invite you to write on a piece of paper something you need this year. It could be something completely personal, and anonymous. It could be something you need from your Ner Shalom community, and you could put your name on it. Or it could be something in between - something you'd generally like to see at Ner Shalom but you don't want the board or rabbi calling you about, something in your professional life, your home and family, etc. It's quite open ended, as long as you are thinking reflectively and earnestly about what keeps your cup full enough to keep pouring for others in a safe and healthy way. </p><p>When you have your wish, please drop it into Miriam's Well. These will not be shared within the seder, but may be read by Ner Shalom leadership in order that we may be your Miriam, leading you out of the Narrow Places with song and refreshment. </p>",
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"covertext": "“Sing to YHVH for He has raised Hiself high, horse and charioteer He flung into the sea” . . . A song placed in the mout...",
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"body": "<p><span>“Sing to YHVH for He has raised Hiself high, horse and charioteer He flung into the sea” . . . A song placed in the mouth of Miriam, the sister of Moses ... a woman proclaimer or spokeswoman, probably on account of this very poem for by it she fulfilled the second of the two basic prophetic functions, of bearing G_d’s words to the community and bearing the words of the community to G_d. She chants this song to the women of the community, plays it and dances it to them. The chorus of women respond with song, drum play and round dance; and all this is directed towards YHVH and devoted to Him. This is a process which we can well imagine as deriving directly from the situation; if not in all its details, at least in essential elements. (Martin Buber)</span></p><p><br /></p><p>And the women dancing with their timbrels</p><p>Followed Miriam as she sang her song</p><p>Sing a song to the One whom we've exalted</p><p>Miriam and the women danced and danced the whole night long</p><p>And Miriam was a weaver of unique variety</p><p>The tapestry she wove was one which sang our history</p><p>With every strand and every thread she crafted her delight</p><p>A woman touched with spirit, she dances toward the light</p><p>When Miriam stood upon the shores and gazed across the sea</p><p>The wonder of this miracle she soon came to believe</p><p>Whoever thought the sea would part with an outstretched hand</p><p>And we would pass to freedom and march to the promised land</p><p>And Miriam the prophet took her timbrel in her hand</p><p>And all the women followed her just as she had planned</p><p>And Miriam raised her voice in song</p><p>She sang with praise and might</p><p>We've just lived through a miracle </p><p>We're going to dance tonight</p><p>(Debbie Friedman)</p>",
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"body": "<p><span>The concept of miracle which is permissible from the historical approach can be defined at its starting point as an abiding astonishment. The philosophizing and the religious person both wonder at the phenomenon, but the one neutralizes his wonder in ideal knowledge, while the other abides in that wonder; no knowledge, no cognition, can weaken his astonishment. The great turning-points in religious history are based on the fact that again and ever again an individual and a group attached to him wonder and keep on wondering; at a natural phenomenon, at a historical event, or at both together; always at something which intervenes fatefully in the life of this individual and this group. They sense and experience it as a wonder. This, to be sure, is only the starting-point of the historical concept of wonder, but it cannot be explained away. Miracle is not something “supernatural” or “superhistorical”, but an incident, an event which can fully be included in the objective, scientific nexus of nature and history; the vital meaning of which, however, for the person to whom it occurs, destroys the security of the whole nexus of knowledge for him, and explodes the fixity of the fields of experience named “Nature” and “History”. Miracle is simply what happens; in so far as it meets people who are capable of receiving it, or prepared to receive it, as miracle. The extraordinary element favors this coming together, but it is not characteristic of it; the normal and ordinary can also undergo a transfiguration into miracle in the light of a suitable hour.</span></p><p><span>(Martin Buber)</span></p>",
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"handle": "elijahs-goblet-of-fires-of-justice",
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"covertext": "As with Miriam's cup, we're going to ask for a twist on our usual Elijah's cup ritual this seder. I ask that you write d...",
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"body": "<p>As with Miriam's cup, we're going to ask for a twist on our usual Elijah's cup ritual this seder. I ask that you write down something you plan to do this coming year to be worthy of the Prophet's visit, to hasten the coming of the Messianic Age, to make the world a better place. Again this can be something deeply internal or it can be something concrete here at Ner Shalom. It can be something to make greater peace in your home and family, or something to make your work place a more sustainable or equitable place. It can be anonymous or named. </p><p><br /></p><p>After you have written your pledge to the Prophet, please bring it up to drop into his Goblet of Fires of Justice. Just as the Ner Shalom leadership will look through the wishes in Miriam's Well to see if there is something we can help with, we will look through Elijah's Goblet to see if there is someone we can call upon to help with particular tasks to strengthen our community. </p>",
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mi chamocha
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