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"title": "Once We Were Slaves, Now We Are Free",
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"covertext": "Avadim hayinu hayinu. Ata b'nei chorin. Once we were slaves in Egypt. Now, we are free. Each year we tell the story of t...",
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"body": "<p><strong>Avadim hayinu hayinu. Ata b'nei chorin.</strong></p>\n\n<p><strong>Once we were slaves in Egypt. Now, we are free.</strong></p>\n\n<p>Each year we tell the story of the Exodus, and of the Passover, as a reminder that freedom is something we cannot take for granted, and that it something that too-often comes with a price. This year, we remember the sacrifices that have been made to keep us free, and the work that is still needed to bring freedom to those who still fight for it. </p>\n\n<p>This year, we celebrate where we are, for it is what we are free to do.</p>\n\n<p>Next year we hope to celebrate in Jerusalem, in a world where everyone is free.</p>\n",
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"body": "<p>Why is there an orange on the Seder plate?</p>\n\n<p>An orange is not one of the traditional symbols of Passover, yet today many choose to include it on their Seder plate. The story goes that a man once yelled at Rabbi Susannah Heschel that \"a woman belongs on the bima like an orange belongs on the Seder plate\", but this story as actually untrue.</p>\n\n<p>The real story of the orange on the Seder plate comes from a story that Heschel had read wherein a girl asked her rabbi what room there was in Judaism for lesbians, and the rabbi proclaimed, \"there is as much room for lesbians in Judaism as there is for a crust of bread on the Seder plate\". Heschel adapted the story and began to add an orange to the Seder plate, to symbolize the fruitfulness for all Jews when those marginalized by the community--women, widows, LGBTQ-identified individuals, orphans--would be fully accepted in Judaism. Solidarity with the queer community has always been at the heart of the orange on the Seder plate, and is an important reminder of the growth towards equality that the Jewish community is still undertaking.</p>\n",
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"covertext": "Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-o-lam, Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim...",
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"body": "<p><strong>Ba-ruch a-tah A-do-nai</strong>, E-lo-hei-nu Me-lech Ha-o-lam,<br />\nHa-zan et ha-o-lam ku-lo, b'tu-vo,<br />\nb'chein b'che-sed uv-ra-cha-mim,<br />\nhu no-tein le-chem l'chawl ba-sar, ki l'o-lam chas-do.<br />\nUv-tu-vo ha-ga-dol i-ma-nu, ta-mid lo cha-seir la-nu,<br />\nv'al yech-sar la-nu, ma-zon l'o-lam va-ed.<br />\nBa-a-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis la-kol,<br />\nu-mei-tiv la-kol, u-mei-chin ma-zon<br />\nl'chawl b'ri-yo-tav a-sher ba-ra.<br />\nKa-a-mur: Po-tei-ach et ya-de-cha, u-mas-bi-a l'chawl chai ra-tson.<br />\nBa-ruch a-tah A-do-nai, ha-zan et ha-kol. (A-mein. )</p>\n\n<p> <em>The second benediction is traditionally attributed to Joshua. It is said in appreciation for the Land of Israel:</em> </p>\n\n<p><strong>No-deh l'cha</strong><br />\nA-do-nai E-lo-hei-nu,<br />\nal she-hin-chal-ta la-a-vo-tei-nu<br />\ne-rets chem-dah to-vah ur-cha-vah.<br />\nV'al she-ho-tsei-ta-nu<br />\nA-do-nai E-lo-hei-nu<br />\nmei-e-rets mits-ra-yim,<br />\nuf-di-ta-nu mi-beit a-va-dim,<br />\nv'al b'ri-t'cha she-cha-tam-ta biv-sa-rei-nu,<br />\nv'al to-ra-t'cha she-li-mad-ta-nu,<br />\nv'al chu-ke-cha she-ho-da-ta-nu,<br />\nv'al chai-yim chein va-che-sed she-cho-nan-ta-nu,<br />\nv'al a-chi-lat ma-zon sha-a-tah zan um-far-neis o-ta-nu ta-mid,<br />\nb'chawl yom uv-chawl eit uv-chawl sha-ah.</p>\n\n<p> <em>The third benediction is traditionally attributed to King David, with later modifications attributed to King Solomon. It is said in appreciation forJerusalem and the Temple:</em> </p>\n\n<p><strong>Ra-cheim A-do-nai</strong> E-lo-hei-nu al Yis-ra-eil a-me-cha,<br />\nv'al Y'ru-sha-la-yim i-re-cha,<br />\nv'al Tsi-yon mish-kan k'vo-de-cha,<br />\nv'al mal-chut beit Da-vid m'shi-che-cha,<br />\nv'al ha-ba-yit ha-ga-dol v'ha-ka-dosh she-nik-ra shim-cha a-lav.<br />\nE-lo-hei-nu A-vi-nu r'ei-nu ( <em>on Shabbat and festivals substitute:</em> ro-ei-nu) zo-nei-nu<br />\npar-n'sei-nu v'chal-k'lei-nu v'har-vi-chei-nu,<br />\nv'har-vach la-nu A-do-nai E-lo-hei-nu<br />\nm'hei-rah mi-kawl tsa-ro-tei-nu.<br />\nV'na al tats-ri-chei-nu A-do-nai E-lo-hei-nu,<br />\nlo li-dei ma-t'nat ba-sar v'dam,<br />\nv'lo li-dei hal-va-a-tam,<br />\nki im l'ya-d'cha ha-m'lei-ah ha-p'tu-chah ha-k'do-shah v'ha-r'cha-vah,<br />\nshe-lo nei-vosh v'lo ni-ka-leim l'o-lam va-ed.</p>\n\n<p> <em>An extra paragraph is inserted here on Rosh Chodesh, festivals, and Rosh Hashanah.</em> </p>\n\n<p><strong>Uv-nei Y'ru-sha-la-yim</strong> ir ha-ko-desh bim-hei-rah v'ya-mei-nu.<br />\nBa-ruch a-tah A-do-nai,<br />\nbo-nei b'ra-cha-mav Y'ru-sha-la-yim. A-mein. ( A-mein. )</p>\n\n<p><strong>Ba-ruch a-tah A-do-nai</strong>,<br />\nE-lo-hei-nu Me-lech Ha-o-lam,<br />\nha-Eil a-vi-nu mal-kei-nu a-di-rei-nu bor-ei-nu go-a-lei-nu yots-rei-nu k'do-shei-nu<br />\nk'dosh Ya-a-kov,<br />\nro-ei-nu, ro-ei Yis-ra-eil,<br />\nha-me-lech ha-tov v'ha-mei-tiv la-kol,<br />\nb'chawl yom va-yom hu hei-tiv la-nu,<br />\nhu mei-tiv la-nu, hu yei-tiv la-nu.<br />\nHu g'ma-la-nu, hu gom-lei-nu, hu yig-m'lei-nu la-ad,<br />\nl'chein ul-che-sed ul-ra-cha-mim ul-re-vach,<br />\nha-tsa-lah v'hats-la-chah,<br />\nb'ra-cha vi-shu-ah, ne-cha-mah par-na-sah v'chal-ka-lah,<br />\nv'ra-cha-mim v'chai-yim v'sha-lom v'chawl tov,<br />\nu-mi-kawl tuv l'o-lam al y'chas-rei-nu.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu yim-loch a-lei-nu l'o-lam va-ed.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu yit-ba-reich ba-sha-ma-yim u-va-a-rets.</p>\n\n<p>Ha-ra-cha-man, hu yish-ta-bach l'dor do-rim,<br />\nv'yit-pa-eir ba-nu la-ad ul-nei-tsach n'tsa-chim,<br />\nv'yit-ha-dar ba-nu la-ad ul-ol-mei o-la-mim.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu y'far-n'sei-nu b'cha-vod.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu yish-bor ol hago-yim mei-al tsa-va-rei-nu,<br />\nv'hu yo-li-chei-nu ko-m'mi-yut l'ar-tsei-nu.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu yish-lach b'ra-chah m'ru-bah b'-va-yit zeh,<br />\nv'al shul-chan zeh she-a-chal-nu a-lav.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu yish-lach la-nu et Ei-li-ya-hu ha-na-vi,<br />\nza-chur la-tov, vi-va-ser la-nu b'so-rot to-vot,<br />\ny'shu-ot v'ne-cha-mot.</p>\n\n<p>Ha-ra-cha-man,<br />\nhu y'va-reich<br />\net a-vi mo-ri<br />\nba-al ha-ba-yit ha-zeh,<br />\nv'et i-mi mo-ra-ti<br />\nba-a-lat ha-ba-yit ha-zeh,<br />\no-tam v'et bei-tam v'et zar-am<br />\nv'et kawl a-sher la-hem,<br />\no-ta-nu v'et kawl a-sher la-nu,<br />\nk'mo she-berach et a-vo-tei-nu<br />\nAv-ra-ham Yits-chak v'Ya-a-kov<br />\nba-kol mi-kol kol,<br />\nkein y'va-reich o-ta-nu,<br />\nku-la-nu ya-chad,<br />\nbiv-ra-chah sh'lei-mah, v'no-mar a-mein.</p>\n\n<p><strong>Mi-ma-rom y'lam-du</strong> a-lav v'-a-lei-nu<br />\nz'chut, shet-hei l'mish-me-ret sha-lom.<br />\nV'ni-sa v'ra-chah mei-eit A-do-nai,<br />\nuts-da-kah mei-E-lo-hei yish-ei-nu,<br />\nv'nim-tsa chein v'sei-chel tov<br />\nb'ei-nei E-lo-him v'a-dam.</p>\n\n<p><strong>Ha-ra-cha-man, hu y'za-kei-nu</strong> li-mot ha-ma-shi-ach<br />\nul-chai-yei ha-o-lam ha-ba.<br />\n <em>On ordinary days:</em> Mag-dil<br />\n <em>On Shabbat, festivals, and days we don’t say Tachanun:</em> Mig-dol<br />\ny'shu-ot mal-ko<br />\nv'o-seh che-sed lim-shi-cho,<br />\nl'Da-vid ul-zar-o ad o-lam.<br />\nO-seh sha-lom bim-ro-mav,<br />\nhu ya-a-seh sha-lom a-lei-nu<br />\nv'al kawl Yis-ra-eil,<br />\nv'im-ru a-mein.</p>\n\n<p><strong>Y'ru et A-do-nai</strong>, k'do-shav,<br />\nki ein mach-sor li-rei-av.<br />\nK'fi-rim ra-shu v'ra-ei-vu,<br />\nv'dor-shei A-do-nai lo yach-s'ru chawl tov.<br />\nHo-du La-do-nai ki tov,<br />\nki l'o-lam chas-do.<br />\nPo-tei-ach et ya-de-cha,<br />\nu-mas-bi-a l'chawl chai ra-tson.<br />\nBa-ruch ha-ge-ver a-sher yiv-tach ba-do-nai,<br />\nv'ha-yah A-do-nai miv-ta-cho.</p>\n",
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"covertext": "An only kid! An only kid My father bought for two zuzim Chad gadya, Chad gadya Then came the cat and ate the kid My fath...",
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"body": "<p>An only kid! An only kid</p>\n\n<p>My father bought for two zuzim</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n<p>Then came the cat and ate the kid</p>\n\n<p>My father bought For two zuzim.</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n\n\n<p>Then came the dog And bit the cat</p>\n\n<p>That ate the kid</p>\n\n<p>My father bought For two zuzim.</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n<p>Then came the stick and beat the dog</p>\n\n<p>That bit the cat that ate the kid</p>\n\n<p>My father bought For two zuzim.</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n<p>Then came the fire and burned the stick</p>\n\n<p>That beat the dog That bit the cat</p>\n\n<p>That ate the kid</p>\n\n<p>My father boughtFor two zuzim.</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n<p>Then came the water and quenched the fire</p>\n\n<p>That burned the stick That beat the dog</p>\n\n<p>That bit the cat That ate the kid</p>\n\n<p>My father bought For two zuzim.</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n<p>Then came the ox and drank the water</p>\n\n<p>That quenched the fire That burned the stick</p>\n\n<p>That beat the dog That bit the cat</p>\n\n<p>That ate the kid</p>\n\n<p>My father boughtFor two zuzim.</p>\n\n<p>Chad gadya, Chad gadya</p>\n\n\n\n<p>8. Then came the butcher And killed the ox . . .</p>\n\n\n\n<p>9 Then came the angel of deathAnd slew the butcher . .</p>\n\n\n\n<p>10. Then came the Holy One, blest be He!And destroyed the angel of death . </p>\n",
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"body": "<p>Right now, the world is in the middle of a public health crisis due to COVID-19, the illness caused by the novel coronavirus which emerged in December 2019 in China. In some ways, it could be said we are dealing with two crises: the disease itself, and a refusal of responsibility by our leaders and our neighbors.</p>\n\n<p>As we sit here tonight, safe in our homes, we should take a moment to acknowledge those who are unable to do so--those who are essential workers at grocery stores and pharmacies, or who are on the front lines fighting the pandemic in our hospitals.</p>\n\n<p>Jews are no strangers to the idea of sacrifice. In every age, someone has risen up against us, and we have made sacrifices to survive, and to see the Jewish people come through the other side. In other times, we have had to give up all of our possesions, as we did when we fled Egypt, or have had to hide our faith, as we did during the Inquisitions. But through it all, one thing that we as Jews have never sacrificed is our values, our identity as a people. We have maintained our beliefs and our traditions--which is why we will all forgo <em>chametz </em> for the next week, despite our ancestors living on manna from heaven. </p>\n\n<p>Passover is, at its core, a holiday about 2 values: <em>tzedek</em>, or justice, and <em>achraiyut</em>, responsibility. Passover brings with it a number of responsibilities, from telling the story to eating the bitter herbs in commemoration of slavery, to welcoming the stranger and letting those who are hungry join the meal. </p>\n\n<p>The Torah says this about our obligation to tell the Passover story: \"And you shall tell your child on that day, saying, 'It is because of what the Lord did for me when I went forth from Egypt'. And it shall be for a sign unto you upon your hand, and for a memorial between your eyes, that the law of God may be in your mouth; for with a mighty hand did God bring you out of Egypt (Exodus 13:8)</p>\n\n<p>The Hebrew word for Egypt, <em>mitzrayim</em>, translates literally to \"the narrow place\". We are responsible for telling the story as if we, personally, were delivered from Egypt to remind us all that our liberation is incomplete--we are not all free from the \"narrow place\", from narrow-minded thinking or man-made crises. There are too many in this world still in chains--child slavery and human trafficking remain huge problems worldwide, and those in poverty are chainted to a system which is stacked against them. They are not free from fear, or from hunger, or from preventable illness. Our most vulnerable communities are most impacted by climate change and pandemics. Racism, homophobia, transphobia, sexism, Islamaphobia, and anti-Semitism are plagues upon our society. As Jews, we must recognize these injustices, and remember that it is only by standing together that we can continue the work of liberation begun when we set forth from Egypt.</p>\n\n<p>But this year, we will be standing together...from 6 feet apart.</p>\n\n<p>One responsibility we have as Jews is <em>bikur cholim</em>, caring for the sick. But right now, one of the best things we can do is try to keep people from getting sick in the first place. For many of us, this has meant staying home as much as possible, limiting our trips to the store, working from home, and keeping our distance from people while out in public. Social distancing guidelines have meant that many of us have not had in-person interactions with anyone but those we live with, aside from the occasional grocery store clerk. That is fundamentall difficult, because people are social creatures by nature. We need each other. And it is also difficult because in many ways, our obligation right now is to <em>not </em> do things. Most of the time, when we are called upon in crisis, we are called upon to act. Today, we are called upon to wait. When we ask why tonight is different from all other nights, there are many reasons beyond the matzo and marror. There is the fact that we are doing Seder virtually this year. There is the fact that many of us have not had physical contact with another person in weeks. There is the fact that we may, in fact, feel trapped in our current situation. </p>\n\n<p>But tonight, we will begin the journey out of <em>Mitzrayim </em> once again. We will confront the barriers to <em>tzedek</em>, to justice, that we as Jews are called upon to challenge. We will be there for each other, from far away. And we will continue the traditions that our families have passed on, from generation to generation. </p>\n\n<p>And perhaps in the end, we don't need next year in Jerusalem. We just need next year, together.</p>",
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"covertext": "Leader: Chaverim vachaveirot n'vareich! Let us praise God! Group: Y'hi shem Adonai m'vorach mei-atah v'ad olam. Prai...",
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"body": "<p>Leader:</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/chaverim-vchaverot-nvarech_0.jpg\" alt=\"chaverim-vchaverot-nvarech_0.jpg\" /></p>\n\n<p> <em>Chaverim vachaveirot n'vareich!</em> </p>\n\n<p>Let us praise God!</p>\n\n<p>Group:</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/yehi-shem-hashem-mevorach-meata-vad-olam_0.jpg\" alt=\"yehi-shem-hashem-mevorach-meata-vad-olam_0.jpg\" /></p>\n\n<p> <em>Y'hi shem Adonai m'vorach mei-atah v'ad olam.</em> </p>\n\n<p>Praised be the name of God, now and forever.</p>\n\n<p>Leader:</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/birshut-nevarech-sheachalnu-mishelo.jpg\" alt=\"birshut-nevarech-sheachalnu-mishelo.jpg\" /></p>\n\n<p> <em>Y'hi shem Adonai m'vorach mei-atah v'ad olam.<br />\nBirshut hachevrah, n'vareich Eloheinu she-achalnu mishelo.</em> </p>\n\n<p>Praised be the name of God, now and forever.<br />\nPraised be our God, of whose abundance we have eaten.</p>\n\n<p>Group:</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/baruch-elokeinu-sheachalnu-mishelo.jpg\" alt=\"baruch-elokeinu-sheachalnu-mishelo.jpg\" /></p>\n\n<p> <em>Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.</em> </p>\n\n<p>Praised be our God, of whose abundance we have eaten, and by whose goodness we live.</p>\n\n<p>Leader:</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/baruch-hu-uvaruch-shemo.jpg\" alt=\"baruch-hu-uvaruch-shemo.jpg\" /></p>\n\n<p> <em>Baruch Eloheinu she-achalnu mishelo uv'tuvo chayinu.<br />\nBaruch hu uvaruch sh'mo.</em> </p>\n\n<p>Praised be our God, of whose abundance we have eaten, and by whose goodness we live. Praised be the Eternal God.</p>\n\n<p>All:</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/hazan-et-hakol.jpg\" alt=\"hazan-et-hakol.jpg\" /></p>\n\n<p> <em>Baruch atah Adonai, Eloheinu Melech haolam,<br />\nhazan et haolam kulo b'tuvo, b'chein b'chesed uv'rachamim.<br />\nHu notein lechem l'chol basar ki l'olam chasdo.<br />\nUv'tuvo hagadol tamid lo chasar lanu,<br />\nv'al yechsar lanu, mazon l'olam va-ed,<br />\nbaavur sh'mo hagadol.<br />\nKi hu El zan um'farneis lakol umeitiv lakol,<br />\numeichin mazon l'chol b'riyotav asher bara.<br />\nBaruch atah Adonai, hazan et hakol.</em> </p>\n\n<p>Sovereign God of the universe, we praise You: Your goodness sustains the world. You are the God of grace, love, and compassion, the Source of bread for all who live; for Your love is everlasting. In Your great goodness we need never lack for food; You provide food enough for all. We praise You, O God, Source of food for all who live.</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/kakatuv-short-birkat.png\" alt=\"kakatuv-short-birkat.png\" /></p>\n\n<p> <em>Kakatuv: v'achalta v'savata, uveirachta et Adonai Elohecha al haaretz hatovah asher natan lach. Baruch atah Adonai, al haaretz v'al hamazon.</em> </p>\n\n<p>As it is written: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise You, O God, for the earth and for its sustenance.</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/short-birkat-harachaman.jpg\" alt=\"short-birkat-harachaman.jpg\" /></p>\n\n<p> <em>HaRachaman, hu yimloch aleinu l'olam va-ed.<br />\nHaRachaman, hu yitbarach bashamayim uvaaretz.<br />\nHaRachaman, hu yishlach b'rachah m'rubah babayit hazeh,<br />\nv'al shulchan zeh she-achalnu alav.<br />\nHaRachaman, hu yishlach lanu et Eliyahu HaNavi,<br />\nzachur latov, vivaser lanu b'sorot tovot, y'shuot v'nechamot.</em> </p>\n\n<p>Merciful One, be our God forever. Merciful One, heaven and earth alike are blessed by Your presence. Merciful One, bless this house, this table at which we have eaten. Merciful One, send us tidings of Elijah, glimpses of good to come, redemption and consolation.</p>\n\n<p><img src=\"https://reformjudaism.org/sites/default/files/short-birkat-end.jpg\" alt=\"short-birkat-end.jpg\" /></p>\n\n<p> <em>Oseh shalom bimromav, hu yaaseh shalom,<br />\naleinu v'al kol Yisrael, v'imru amen.<br />\nAdonai oz l'amo yitein, Adonai y'vareich et amo vashalom.</em> </p>\n\n<p>May the Source of peace grant peace to us, to all Israel, and to all the world. Amen. May the Eternal grant strength to our people. May the Eternal bless our people with peace.</p>",
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