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"covertext": "לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם L’shana haba-ah biy’rushalayim NEXT YEAR IN JERUSALEM!",
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"body": "<p>לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם</p>\n\n<p>L’shana haba-ah biy’rushalayim</p>\n\n<p>NEXT YEAR IN JERUSALEM!</p>\n",
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"body": "<p><strong>We, as women and queer people, have been told for too long that we’re impure. So at this meal, inspired by the Sha'ar Zahav LBBTQ Seder, we invite you to consider the practice of hand washing and, if you so choose, to refrain from it at this meal to remind ourselves and the world that we come to this seder already whole and pure, all of us created in the image of God.</strong></p>\n",
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"covertext": "“The seder is a protest against despair. The universe might appear deaf to our fears and hopes, but we are not--so we ga...",
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"body": "<p>“The seder is a protest against despair. The universe might appear deaf to our fears and hopes, but we are not--so we gather, and share them, and pass them down. We have been waiting for this moment for thousands of years--more than one hundred generations of Jews have been here as we are--and we will continue to wait for it. And we will not wait idly.” </p>\n",
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"covertext": "The practice of placing an orange on one’s seder plate affirms women’s place in the history and observance of Passover;...",
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"body": "<p>The practice of placing an orange on one’s seder plate affirms women’s place in the history and observance of Passover; it also affirms women’s inclusion as full-fledged liturgical participants, not just in the seder ritual, but in all areas of Judaism. Here is an early telling of the narrative: According to feminist scholar Rabbi Rebecca Alpert, when a jewish women’s group at UC Berkeley once invited the Chabad House <em>rebbetzin</em> (rabbi’s wife) to speak, they asked her about the place of lesbians in Judaism. The <em>rebbetzin</em> responded that lesbianism, compared to male homosexuality, represented but a small transgression, one that was like “eating bread on Passover,” that is, something you would try not to do, but if you did so by accident, you would not be considered an outcast. That spring, the group was still troubled by the <em>rebbetzin</em> ’s curious response. They were convinced lesbianism was seen as being “much more problematic and transgressive in a Jewish context.” in a ritual response, they placed bread on their seder plate that year as a gesture of solidarity with lesbians. This gesture struck a nerve and spread. By the 1980s, it was included in several lesbian <em>haggadot</em>. Groups not comfortable handling bread, forbidden on Passover, just told the story about the rebbetzin and the group that initially used bread as a ritual object. An orange soon replaced the ritually problematic bread, and it came to represent the inclusion of gay women as well as gay men in Judaism. (Some have noted that the orange, which originally pointed to lesbians in Judaism, was communally co-opted when its meaning was broadened to lesbians and gays in Judaism, and then to all feminist change in Judaism.) The story soon changed. In later tellings, it became “a Jewish feminist who, speaking in Florida, was upbraided by a man who said to her that women rabbis had as much of a role in Judaism as oranges did on a seder plate, or that women had has much place on the bimah as oranges on a seder plate. With this new telling in place, a telling that obscured the the earlier ones, the orange on the seder plate has come to represent the full participation of women in Judaism. The symbol affirms that women and their wisdom do indeed belong at the seder table, no matter how unsettling their involved presence may be to others.</p>\n",
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"covertext": "Three thousand years ago, a farmer arose in the Middle East who challenged the ruling elite. In his passionate advocacy...",
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"body": "<p>Three thousand years ago, a farmer arose in the Middle East who challenged the ruling elite. In his passionate advocacy for common people, Elijah created a legend which would inspire generations to come. Elijah declared that he would return once each generation in the guise of someone poor or oppressed, coming to people's doors to see how he would be treated. Thus would he know whether or not humanity had become ready to participate in the dawn of the Messianic age. He is said to visit every seder, and sip there from his cup of wine. Tonight we welcome two prophets: not only Elijah, but also Miriam, sister of Moses. Elijah is a symbol of messianic redemption at the end of time; Miriam, of redemption in our present lives. Miriam’s cup is filled with water, evoking her Well which followed the Israelites in the wilderness. After the crossing of the Red Sea, Miriam sang to the Israelites a song. The words in the Torah are only the beginning: Sing to God, for God has triumphed gloriously; Horse and driver, God has hurled into the sea. So the Rabbis asked: Why is the Song of Miriam only partially stated in the Torah? And in midrash is found the answer: the song is incomplete so that future generations will finish it. That is our task.</p>\n\n<p>Open the door for Elijah and Miriam; rise.</p>\n\n<p>You abound in blessings, God, creator of the universe, Who sustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured & kept alive in the wilderness and may You give us eyes to see that the journey itself holds the promise of redemption. Amen.</p>\n\n<p>(Adapted from an insert in Lilith Magazine.) </p>\n",
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"covertext": "On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story,...",
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"body": "<p>On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having lived through that story, so that we may better learn how to live our lives today. The stories we tell our children shape what they believe to be possible—which is why at Passover, we must tell the stories of the women who played a crucial role in the Exodus narrative. The Book of Exodus, much like the Book of Genesis, opens in pervasive darkness. Genesis describes the earth as “unformed and void, with darkness over the surface of the deep.”1 In Exodus, darkness attends the accession of a new Pharaoh who feared the Israelites and so enslaved them. God alone lights the way out of the darkness in Genesis. But in Exodus, God has many partners, first among them, five brave women. There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree to kill the Israelite baby boys. And there is Miriam, Moses’ sister, about whom the following midrash is taught: [When Miriam’s only brother was Aaron] she prophesied… “my mother is destined to bear a son who will save Israel.” When [Moses] was born the whole house… filled with light[.] [Miriam’s] father arose and kissed her on the head, saying, “My daughter, your prophecy has been fulfilled.” But when they threw [Moses] into the river her father tapped her on the head saying, “Daughter, where is your prophecy?” So it is written, “And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.”2 Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile. The Midrash reminds us that Batya knew exactly what she doing: When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father. They said to her: “Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?”3 But transgress she did. These women had a vision leading out of the darkness shrouding their world. They were women of action, prepared to defy authority to make their vision a reality bathed in the light of the day. Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with vision and the courage to act, they can carry forward the tradition those intrepid women launched. While there is much light in today’s world, there remains in our universe disheartening darkness, inhumanity spawned by ignorance and hate. We see horrific examples in the Middle East, parts of Africa, and Ukraine. The Passover story recalls to all of us—women and men—that with vision and action we can join hands with others of like mind, kindling lights along paths leading out of the terrifying darkness. </p>\n\n\n",
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"covertext": "Miriam the prophet, strength and song in her hand; Miriam, dance with us in order to increase the song of the world! Mir...",
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"body": "<p>Miriam the prophet, strength and song in her hand; Miriam, dance with us in order to increase the song of the world! Miriam, dance with us in order to repair the world. Soon she will bring us to the waters of redemption!</p>\n",
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"covertext": "Tonight we have acknowledged our ancestors. We vow that we will not allow their stories, their experiences, their wisdom...",
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"body": "<p>Tonight we have acknowledged our ancestors. We vow that we will not allow their stories, their experiences, their wisdom to fade. These are our legacy, which we will study and teach to our friends and children. The task of liberation is long, and it is work we ourselves must do. As it is written in Pirke Avot, a collection of rabbinic wisdom: “It is not incumbent upon us to finish the task, but neither may we refrain from beginning it.”</p>\n",
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"covertext": "Isaac Luria taught that, when the world was made, God’s infinity was too great to be contained, and creation shattered....",
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"body": "<p>Isaac Luria taught that, when the world was made, God’s infinity was too great to be contained, and creation shattered. The world that we know consists of broken vessels, with sparks of God trapped inside. We bless this cup to remind us of our obligation to find the holy sparks in our broken world, and to fix what must be mended. </p>\n",
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"body": "<p>May your trails be crooked, winding, lonesome, dangerous, leading to the most amazing views. May your mountains rise into and above the clouds. May your rivers flow without end, meandering through pastoral valleys tinkling with bells, past temples and castles and poets’ towers into a dark primeval forest where tigers belch and monkeys howl, through miasmal and mysterious swamps and down into a desert of red rock, blue mesas, domes and pinnacles and grottoes of endless stone, and down again into a deep vast ancient unknown chasm where bars of sunlight blaze on profiled cliffs, where deer walk across the white sand beaches, where storms come and go as lightning clangs upon the high crags, where something strange and more beautiful and more full of wonder than your deepest dreams waits for you—beyond that next turning of the canyon walls. So long.</p>\n\n<p>- Edward Abbey</p>\n",
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"body": "<p>Standing on the parted shores of history we still believe what we were taught before ever we stood at Sinai’s foot; that wherever we go, it is eternally Egypt; that there is a better place, a promised land; that the winding way to that promise passes through the wilderness that there is no way to get from here to there except by joining hands, marching together.</p>\n",
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"body": "<p>Psalm 126: A Psalm of Ascents Shir Hama'alot, b'shuv Adonai et shivat tziyon hayinu k'chol'mim. Az Y'male s'chok pinu ulshoneinu rina. Az yom'ru vagoyim higdil Adonai la'asot im eleh; higdil Adonai la'asot imanu hayinu s'meicheim. Shuva Adonai et shiviteinu ka'afikim banegev. Hazor'im b'dimah b'rinah yiktzoru. Haloch Yelech uvacho, noseh meshech hazarah, bo yavo v'rinah noseh alumotav.</p>\n\n<p>When God returned us to Zion we were as dreamers. Then we were full of mirth, and our tongues were full of gladness. They said among the nations, \"magnified is God, who has done these things.\" We will magnify God, who has done this for us! And we were joyful. Turn our captivity, O God, like dry streams in the Negev. We had planted seeds in tears, but our harvest was gladness. We went forth with crying-out, carrying seeds; We return in gladness, carrying God's sheaves.</p>\n",
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"body": "<p>The Sounds of Yiddish</p>\n\n<p>Robin Becker</p>\n\n<p>Splat like matzoh broken and dropped</p>\n\n<p>in the egg-milk mix for matzohbrei.</p>\n\n<p>They knock you deep in the kishkes.</p>\n\n<p>They smart—kine ahora—with the schtick of the canny mensch who knows schlock when she sees it.</p>\n\n<p>Hear that rumbling across Ukraine?</p>\n\n<p>Yiddish ran from a posse of hazards when my Bubbe left her shtetl,</p>\n\n<p>Russians at her back and a mongrel,</p>\n\n<p>Middle High German in her mouth.</p>\n\n<p>A language is a dialect with an army and a navy the saying goes.</p>\n\n<p>To which my peasant relatives reply,</p>\n\n<p>Spare us what we can learn to endure.</p>",
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"covertext": "The bitter herbs serve to remind us of how the Egyptians embittered the lives of the Israelites in servitude. When we ea...",
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"body": "<p>The bitter herbs serve to remind us of how the Egyptians embittered the lives of the Israelites in servitude. When we eat the bitter herbs, we share in that bitterness of oppression. We must remember that slavery still exists all across the globe. When you go to the grocery store, where does your food come from? Who picked the coffee bean for your morning coffee? We are reminded that people still face the bitterness of oppression, in many forms. </p>\n\n<p>Together, we recite:</p>\n\n<p>ָבּרוּךְ ַאָתה יי ֱאלֹ ֵהינוּ ֶמֶלךְ ָהעוָֹלם, ֲא ֶשר ִקְד ָשנוּ ְבּ ִמ ְצווָֹתיו, ְו ִצָוּנוּ ַעל ֲאִכיַלת ָמרוֹר.</p>\n\n<p><em>Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</em></p>\n\n<p>Blessed are You, Eternal our God, Sovereign of the universe, who has sanctified us with Your commandments and ordained that we should eat bitter herbs.</p>\n",
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Nirtzah
Haggadah Section: Nirtzah
לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם
L’shana haba-ah biy’rushalayim
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