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"covertext": "By Rabbi Daniel Brenner, Chief of Education and Program at Moving TraditionsA boy is tricked into being part of a game w...",
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"body": "<p><span>By Rabbi Daniel Brenner, Chief of Education and Program at Moving Traditions</span></p><p>A boy is tricked into being part of a game with other boys only to find out that he is the target of mockery and abuse. A girl is happy to be included as a “friend” at a lunch table until she finds it was only a ploy to get back at another girl. A boy is “hit on” as part of a practical joke. A girl is lured into an unwelcomed physical encounter.</p><p>Being fooled is one of the many challenges that teens face on a daily basis. The challenge is new – and old:</p><p>Rabbi Shalom Dov Bear, a 19<sup>th</sup> century Chassidic sage, told his son:</p><p><em>There are three things you need to know to be a man: don’t fool yourself, don’t fool others, and don’t allow yourself to be fooled by others. And do it all without trying to impress anyone</em>.</p><p>In preparation for Passover, we’ve been thinking about the “don’t allow yourself to be fooled by others.”</p><p>Today, teens see a world where it is normal to fool people. It seems as if each week, a celebrity, athlete, or politician who has lied to the public admits their shame. TV shows and videos based on pranks form the core of the comedy diet. And every 79 seconds a thief will try to open a bank account with a stolen identity.</p><p>What are the roots of fraud? According to Midrash, the slavery of the Hebrews in Egypt began with being fooled.</p><p><em>In the Book of Exodus we read:<br /></em><em>“And the Egyptians made the children of Israel work vigorously.”<br /></em><em>What is the Hebrew word for vigorously? Parech.<br /></em><em>In Hebrew, Parech can also mean “peh rach” a “soft mouth” meaning “gentle speech”<br /></em><em>How did the Egyptians make the Hebrews work with “gentle speech?”<br /></em><em>Slavery began with Pharaoh saying: “I beg of you, as a special favor, work alongside me today.”<br /></em><em>Pharaoh picked up a basket and shovel and everyone followed him.</em><br /><em>But when it grew dark, he said to his men, “count up the bricks.”<br /></em><em>When they finished he said to the Hebrews:<br /></em><em>“This is the number of bricks that you must make for me everyday.”<br /></em><span>– Sotah 11b; Tanchuma B’haalotecha, 23.</span></p><p>According to this Midrash, the Hebrews got taken in by soft words. They were conned, lured, and scammed.</p><p>How might this Midrash help teens to become discerning adults?</p><p>It would be pat to say to teens simply, “don’t get fooled.” But we, as parents, educators, and others who are concerned about teens and their interactions online and off, should look more deeply with them at the challenge that this Midrash poses:</p><p><strong>How do we protect ourselves from being fooled without ending up distrusting the entire world?</strong></p><p>On Passover, Rabbi Shalom Dov Bear taught, we as a community return to a state of authenticity and humility. Refraining from chametz (leavened bread) and eating matzah is a spiritual practice that helps us notice and distance ourselves from anything that is “puffed up.”</p><p>As teens come of age, they need adult guidance in discerning who they can trust. Teaching them to detect the “puffed up” – those who manipulate others in an effort to assert control, requires helping teens understand the dynamics of power, the attraction to Pharaoh’s methods, and the many ways that people can resist, disrupt, and break free.</p><p><strong>This year, may we all taste the matzah – the bread of humility – and help the world to embrace an ethic of authenticity, honesty, and freedom.</strong></p>",
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"body": "<p><strong>Three Insights from the Tale of a Young Egyptian Woman</strong></p><p><img src=\"http://movingtraditions.org/wp-content/uploads/2013/03/reeds-300x225.jpg\" alt=\"reeds-300x225.jpg\" />This Passover, we suggest adding the story of a courageous woman to round out your seder – that of Bat Paro, the daughter of Pharaoh. Adding reeds to the table will recall Bat Paro’s spirit and remind us to stand up for what is right.</p><p><strong>Sometimes You Need to Rebel against Authority</strong></p><p>The Midrash states that when Bat Paro was in the reeds by the river and saw the basket containing an abandoned Hebrew baby, her guards warned her not to defy her father’s command and save the child. Bat Paro refused to obey their orders, and the angel Gabriel struck down the guards before they were able to harm her. (Sotah 12b)</p><p><strong>Take Action and Go Beyond Your Expectations</strong></p><p>The Midrash states that when Bat Paro was in the river and the basket floated by, she could not reach the baby through the reeds. Miraculously, her arms stretched out beyond their normal reach and she was able to draw Moses forth from the water. (Megillah 15b)</p><p><strong>Accept Help</strong></p><p>Once Bat Paro held the baby, the Midrash tells us that Miriam, who was only five years old at the time, ran up through the reeds and offered her a midwife to help care for the child. Bat Paro agreed to have Yocheved, Moses’s and Miriam’s mother, nurse the child. (Sotah 12b)</p><p><strong>Questions to Explore in Partners or Around the Table</strong></p><p>Think about a time in your life when you saw a wrong being committed but you did not speak out or take action.</p><p>What prevented you from speaking out against injustice?</p><p>Now think about a time when you saw a wrong being committed and you spoke up or took action.</p><p>What inspired you to take the risk and advocate for what is right?</p>",
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"body": "<p> <em>The text above is meant to be read at the beginning of seder, immediately after lighting the candles and before explaining the order. If you are so inspired, in advance you could ask people to bring their own reading or version of the blessing for specific parts of the seder.</em> </p>\n\n<p>The practice in many families is for one person, often a male head of household, to lead the seder. This year I am [or “we are,” if a team is leading] thinking about leadership differently than in past generations. Some people cling to an authoritative ideal of a single, strong leader. Our tradition, however, offers a different picture. The story of Passover is filled with shared leadership, as we will hear tonight when we come to tell the story.</p>\n\n<p>In honor of shared leadership, I am [we are] inviting each of you at our table to collaborate at any point in the seder by adding your voices. Please feel free to contribute from Jewish tradition or from your experience to add to the fullness of the story we tell at our seder, tonight. [Or, if people were asked to contribute in advance, you could say: “We look forward to our seder being enriched tonight by the contributions everyone has brought with them, which will add to the fullness of the story we tell at our seder.”] As we raise our individual voices, may our commitment grow even stronger to widening the circle of voices we listen to and learn from in our community, our nation, and the wider world.</p>\n",
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"body": "<p>By Rabbi Sara Brandes</p>\n\n<p> <em>Rabbi Sara Brandes specializes in experiential education for children and adolescents. A certified yoga instructor, Brandes was ordained at the Jewish Theological Seminary where she was awarded the Bernard and Sydell Citron Scholastic prize, recognizing her as the most outstanding student in her graduating class.</em> </p>\n\n<p>Passover is the holiday of redemption, and the Passover seder is meant to fill us with hope.</p>\n\n<p>Although we begin by recalling the bitterness we endured as slaves in Egypt, by the seder’s end we are ready to welcome to our tables the prophet Elijah, <em>Eliyahu HaNavi</em>, harbinger of the messiah, hopeful that a redeemed world is just around the bend.</p>\n\n<p>We open our doors and sing, “Elijah the prophet…may you come to us speedily in our days, with the messiah, the son of David.”</p>\n\n<p>While the Jewish people’s notions of the messiah have certainly evolved over the years, for most of us, these words remain unchanged.*</p>\n\n<p>At Moving Traditions we know the power of Jewish ritual and we also understand the power of the song’s gendered message.</p>\n\n<p><strong>Sons and Daughters Redeem Us</strong></p>\n\n<p>Very different expectations are set for boys than for girls when only boys hear that our communal hopes rest with them – after all, it is David’s son and not his daughter that we are expecting to redeem us.</p>\n\n<p>That is why Moving Traditions encourages the teens in our <em>Rosh Hodesh: It’s a Girl Thing! </em> and <em> Shevet Achim: The Brotherhood</em> programs to add a Miriam’s cup to their seder table alongside that of Elijah.</p>\n\n<p>While Elijah’s cup is filled with wine, Miriam’s cup is filled with water, symbolizing the prophet Miriam’s connection to rivers, seas, and wellsprings.</p>\n\n<p>Miriam was a leader and a risk-taker, boldly approaching Pharaoh’s daughter to save her baby brother, leading Jewish women in song during the Exodus, and questioning the authority of her brother, Moses.</p>\n\n<p>As such, Miriam is a powerful role model for teen girls today, who hear “Be good” far more often than they hear “Learn from your mistakes” and “Don’t be afraid to fail.”</p>\n\n<p>This month during <em>Rosh Hodesh: It’s a Girl Thing! </em> gatherings, girls will read and discuss the beautiful poem below, <em>I Shall Sing to the Lord a New Song</em> by Rabbi Ruth Sohn, which celebrates Miriam’s courage.</p>\n\n<p><strong>Two Cups This Year</strong></p>\n\n<p>The Elijah’s cup that traditionally adorns our seder tables is a symbol of hope that the world now broken will one day be redeemed, and that agents of change, modern day messiahs, can and will walk among us.</p>\n\n<p>This is the potential we see in all of our teens.</p>\n\n<p>This year, place a Miriam’s cup by the side of the Elijah cup, affirming that our hopes rest equally with all of our children, regardless of gender.</p>\n\n<p>We know that our teens are building a world that is more open and more just than ever before. They are singing new songs with new voices, and we celebrate each of them.</p>\n\n<p><strong>I Shall Sing to the Lord a New Song</strong></p>\n\n<p> <em>By Ruth H. Sohn</em> </p>\n\n<p>I, Miriam, stand at the sea and turn<br />\nto face the desert stretching endless and still.<br />\nMy eyes are dazzled<br />\nThe sky brilliant blue<br />\nSunburnt sands unyielding white.<br />\nMy hands turn to dove wings.<br />\nMy arms<br />\nreach<br />\nfor the sky<br />\nand I want to sing<br />\nthe song rising inside me.<br />\nMy mouth open<br />\nI stop.<br />\nWhere are the words?<br />\nWhere the melody?<br />\nIn a moment of panic<br />\nMy eyes go blind.<br />\nCan I take a step<br />\nWithout knowing a<br />\nDestination?<br />\nWill I falter<br />\nWill I fall<br />\nWill the ground sink away from under me?<br />\nThe song still unformed— How can I sing?<br />\nTo take the first step—<br />\nTo sing a new song—<br />\nIs to close one’s eyes<br />\nand dive<br />\ninto unknown waters,<br />\nFor a moment knowing nothing risking all— But then to discover<br />\nThe waters are friendly<br />\nThe ground is firm.<br />\nAnd the song—<br />\nthe song rises again.<br />\nOut of my mouth<br />\ncome words lifting the wind. And I hear<br />\nfor the first<br />\nthe song<br />\nthat has been in my heart silent<br />\nunknown<br />\neven to me.</p>\n\n<p><strong>Miriam Ha-Neviah(Miriam the Prophet)*</strong></p>\n\n<p> <em>When your family sings “Elihu HaNavi” at the seder, try adding these words about Miriam, sung to the same melody, written by Rabbi Leila Gal Berner.</em> </p>\n\n<p> <em>Miriam HaNeviah</em> <br />\n <em>Oz v’zimra b’yadah</em> <br />\n <em>Miriam tirkod itanu l’hagdil zimrat olam</em> <br />\n <em>Miriam tirkod itanu l’taken et ha-olam</em> <br />\n <em>Bimherah v’yameynu hi tevi-eynu</em> <br />\n <em>el mey ha-yeshua, el mey ha-yeshua.</em> </p>\n\n<p>Miriam, the prophet, strength and song are in her hands,<br />\nMiriam will dance with us to strengthen the world’s song,<br />\nMiriam will dance with us to heal the world.<br />\nSoon, and in our time, she will bring us<br />\nTo the waters of redemption.</p>",
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"body": "By Rabbi Tamara Cohen\n\n<p>We sit down for our seders this year at a powerful cultural moment when the voices of women and girls are rising – the collective activism of #metoo, Emma Gonzales’s six minutes of silence and 11-year-old African American Naomi Wadler’s speech at the March for Our Lives, and even the truth telling of Stephanie Clifford, also known as Stormy Daniels.</p>\n\n<p>All this makes the absence of women’s voices in the Passover Haggadah more glaring.\nThirty years ago, feminists began adding Miriam and the midwives to our seders. This year, to address the #metoo movement and our societal need for deep reckoning around gender, sexuality, and power, it is time to take a step further.</p>\n\n<p>I propose that we do so by adding mirrors to our seder plates this year.</p>\n\n<p>Before proceeding, a warning. The Rabbinic midrash that introduces the role of women’s mirrors in the Exodus imagines a past peopled only by heterosexual married couples. It ends with the birth of many, many children, as if there were only one ultimate path for women to contribute to the Jewish future. This is enough to keep some of us away. But I think that there is something about the significance of the mirror in this story that we all need to pay attention to.</p>\n\n<p><strong>Mirrors to Awaken and Embolden</strong></p>\n\n<p>Midrash Tanchuma describes how the Israelite women defied Pharaoh’s decree prohibiting sexual relations. The women made picnics in the fields for their labor-weary partners and then led them in playful flirtation.</p>\n\n<p>As translated by Aviva Zornberg, “The women would take mirrors and look into them with their husbands. A woman would say, ‘I am more beautiful than you,’ and then he would say, ‘I am more beautiful than you.’ As a result they would accustom themselves to desire and they were fruitful and multiplied.”</p>\n\n<p>Notice the steps here: the women take the lead, they are playful, they begin by seeing themselves as desirable – and with these crucial elements develop positive intimacy.</p>\n\n<p>The mirror is a tool these women use to not only affirm their inherent self-worth but to educate and awaken men to their own inherent self-worth so that they can meet as equals.</p>\n\n<p>I hope the story about the righteous women of Exodus will be a powerful source of inspiration for girls and women who are in the process of claiming their right to have and to express desire of all kinds.\nThose who walk in the world as men and boys can also learn from these ancient mirrors. Boys and men need mirrors that show them a vision different from what media and society encourage them to see. Rather than a distorted, oversized sense of themselves or a projected masculinity dependent on dominating women and less powerful men, boys need mirrors to help them see who they really are and can be — as human beings in need of love and validation, play, respect, boundaries, and freedom. I hope they will take from this story the heritage of sharing the lead more often, in all arenas of their lives as a surprisingly liberating pathway to their own freedom as boys and men.</p>\n\n<p>My hope is that transgender and non-binary teens will also find ways to use these ancient mirrors to recognize their own beauty and to have the sharing of their self-knowledge be greeted by parents, peers, and the larger community with appreciation for the diversity of human gender as a wondrous expression of what it means to be free.</p>\n\n<p><strong>Mirrors Help Teens Resist</strong></p>\n\n<p>I have seen teens receive such “mirrors” through the work of Moving Traditions, where teens of all genders come to appreciate their own multi-faceted beauty, see one another as subjects, and resist the tyranny of gender norms and scripts that get in the way of their forming healthy relationships, connections, and expressions of their emerging sexuality.</p>\n\n<p>This year I will put mirrors on my Seder table. I will tell the midrash making changes in my telling to add friends in the fields and couples of various genders. I will use the mirrors to playfully challenge the kids at our table to think more broadly about how they see themselves – beyond their physical selves. I will talk with them about how beautiful they are when they allow themselves to be themselves. The adults at the table will share stories of our journeys to free ourselves from gender norms and scripts, stories of how we came to learn that love and desire grow from positive self-love and from mutuality and equality.</p>\n\n<p>This is a year for every seder to take a step toward becoming more feminist. Because, as bell hooks writes, “A genuine feminist politics always brings us from bondage to freedom, from lovelessness to loving.” Because “dayenu, v’lo dayennu,” the changes we have witnessed and been part of this year are powerful steps on the journey, but not yet enough.</p>\n\n\n\n<p><em>Rabbi Tamara R. 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"body": "<p>For Passover this year, Moving Traditions is sharing a new take on a traditional Syrian and Moroccan Passover ritual in which seder participants place a piece of matzah on their shoulder to recall the experience of bondage.</p>\n\n<p>After the middle of three sheets of matzah is broken, the larger piece—which later will be used for the afikomen —is passed around the room. Each guest places it on their shoulder (using the right hand and left shoulder) while reciting a line from the Book of Exodus:<br />\n <em>And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.</em> </p>\n\n<p>Each guest then feels for a moment as if they are an enslaved Hebrew, carrying the burdens of bondage as they flee Egypt.</p>\n\n<p>Matzah is both the bread of affliction and the bread of freedom. This year, as we mark the second Passover of the pandemic, we are taking time to acknowledge the burdens that the pandemic has placed on people’s shoulders.</p>\n\n<p>Think about all the people who took on extra burdens this year, by choice or by necessity. People you know and people you do not know. Burdens that were economic, that were emotional, that were reflective of systemic injustices. People close by and people far away.<br />\n<br />\n<strong>Step 1: </strong>Break the matzah. Everyone takes a turn placing the larger piece on your shoulder and sharing who you are thinking about and the burden that person or people carried this year. (Guests on camera can use their own piece of matzah!)<br />\n<br />\n<strong>Step 2:</strong> Ask someone to read the following contemporary blessing:<br />\nMay our eyes be open to each other's pain.<br />\nMay our ears be open to each other's cries.<br />\nMay we live with greater awareness.<br />\nMay we practice greater forgiveness.<br />\nAnd may we go forward as free people able to respond to ourselves and each other with compassion, wonderment, appreciation, and love.<br />\n- Rabbi Yael Levy<br />\n<br />\n<strong>Step 3:</strong> Ask everyone to imagine what liberation from the pandemic will look and feel like for them, their friends and family, and the world. Take a moment of quiet to acknowledge the losses of the past year. Then share a hope or vision of liberation.<br />\n<br />\n<strong>Step 4: </strong>Ask everyone to think of the time when we will be liberated from the pandemic. Reach out your hands (either to the camera or to those around you) and say: May these burdens be lifted and may all who eat the bread of affliction taste the bread of freedom.<br />\n<br />\n<strong>Step 5:</strong> Hide the afikomen!<br />\n<br />\nOur 2021 seder resource offers you—and others around your table or online—the opportunity to consider the weight of the challenges you have been carrying over the past year, and the burdens shouldered by so many others who have helped us persevere and arrive at another Passover.</p>\n\n<p><a href=\"https://1ojaw3r6qqumu47c3oltob59-wpengine.netdna-ssl.com/wp-content/uploads/2021/03/Passover-Activity.pdf\">Click here</a> to download a PDF of the resource. We hope our 2021 resource prompts a discussion about ways to promote justice and liberation in the year ahead. Have a sweet and liberating Passover!</p>",
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"body": "<h2><strong>Exodus 2022/5782: A Reading for the Seder</strong></h2>\n\n<h3><br />By Rabbi Tamara Cohen</h3>\n\n<p><br />\nWhy is this Passover different from all other Passovers?</p>\n\n<p>Because this Passover, Shifra and Puah, the midwives who defied Pharoah and saved the Israelite baby boys, are mothers and grandmothers, aunts and neighbors, saving children all over Ukraine; because this year everyone who gives a home to a refugee escaping war or totalitarianism is expanding our understanding of the way liberation happens.</p>\n\n<p>Behold in all my years of studying the Exodus I have never understood why God rewarded Shifra and Puah's acts of bravery with houses, as it says, “and God established for them <em>batim</em>, houses” (Exodus 1:21).</p>\n\n<p>Why is a house the reward for this resistance that began the Exodus from Egypt? This Passover, I understand.<br />\nWhat else could a brave woman working to save her children and the children of others — so many others whose names she doesn't yet know, and babies who don't even have names, want?</p>\n\n<p>Not the temporary haven of an overcrowded underground subway.</p>\n\n<p>Not the cold and soon to be destroyed theatre devoid of actors but not of tragedy or everyday heroes.</p>\n\n<p>What else could Shifra and Puah, or a thousand Nadyas and Iryanas huddled in Polish and Ukrainian shelters distributing food and blankets want?</p>\n\n<p>Just this — for God, and for each of us — to see the work of their hands and hearts, and to establish, re-establish — for them, with them, safety, security, peace.</p>\n\n<p>And houses for them and their families. Homes</p>\n\n<h5><br /> <em>After this reading, invite seder participants to pledge to give tzedakah or otherwise engage in supporting refugees fleeing from Ukraine or those on the ground in Ukraine.</em> </h5>",
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"covertext": "This year, Moving Traditions invites you to slow down while you wash your hands at the start of your seder; and contempl...",
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"body": "<p><img src=\"https://www.movingtraditions.org/wp-content/uploads/2023/03/mayim-rgb-handwashing-771x531.jpg\" alt=\"mayim-rgb-handwashing-771x531.jpg\" /></p>\n\n<p>This year, Moving Traditions invites you to slow down while you wash your hands at the start of your seder; and contemplate the depth contained in this underappreciated ritual. Handwashing has the power to set the tone for the evening, helping lift up acts of self-care, connection, belonging, and gratitude — all essential elements to our overall wellbeing.</p>\n\n<h2><strong>Prepare</strong></h2>\n\n<p> <em>Before the seder, prepare to pass around a cup for pouring water, a bowl to catch the water, and some towels for drying hands.</em> </p>\n\n<p> <em>At the Seder, leader or another reader begins:</em> </p>\n\n<p>As we move into this second step of the seder, the ritual of washing our hands without a blessing, let us set the intention for a seder that supports the wellbeing of each of us gathered here tonight.</p>\n\n<p><img src=\"https://www.movingtraditions.org/wp-content/uploads/2023/03/kli-rgb-handwashing-771x429.jpg\" alt=\"kli-rgb-handwashing-771x429.jpg\" /></p>\n\n<h2><strong>Kli / Vessel</strong></h2>\n\n<p> <em>Raise the water cup and say:</em> </p>\n\n<p>The first vessels used for ritual handwashing during the time of the ancient Temple were made of bronze. The Zohar, a foundational Jewish mystical text, teaches that bronze has the attribute of compassion, rachamim. As we lift the vessel of water, may we have a moment of compassion, for ourselves and others, and bring this attribute to our seder.</p>\n\n<p><img src=\"https://www.movingtraditions.org/wp-content/uploads/2023/03/mayim-rgb-handwashing-771x531.jpg\" alt=\"mayim-rgb-handwashing-771x531.jpg\" /></p>\n\n<h2><strong>Mayim / Water</strong></h2>\n\n<p> <em>Begin to pour the water three times over each hand, and invite another participant to read the following meditation:</em> </p>\n\n<p>As we pour water on our hands, we recall the prophet Miriam, Moses’ sister. It is taught that wherever she walked, a wellspring of water traveled with her. Even in the barrenness of the desert, she remained connected to the life-giving energy of the natural world. Think for a moment how you are connected to the natural world – to the spring season and its awakening – and to the ways that the natural world nourishes both body and spirit.</p>\n\n<p><img src=\"https://www.movingtraditions.org/wp-content/uploads/2023/03/shifshuf-rgb-handwashing-771x622.jpg\" alt=\"shifshuf-rgb-handwashing-771x622.jpg\" /></p>\n\n<h2><strong>Shifshuf / Rubbing</strong></h2>\n\n<p> <em>After the water is poured, it is customary to rub the hands together to ensure that water covers every part of our hands. While this is done, ask someone to read the following:</em> </p>\n\n<p>Rabbi Toba Spitzer writes that water is a fruitful image for God. She writes, “Water does not command or judge – it flows and irrigates, nourishes and sustains.” As we rub our hands together and shake off the water, we can each consider how we might, even at this seder tonight, move away from a commanding and judging stance towards a more nourishing and sustaining way of being with one another.</p>\n\n<p><img src=\"https://www.movingtraditions.org/wp-content/uploads/2023/03/netilah-rgb-handwashing-771x641.jpg\" alt=\"netilah-rgb-handwashing-771x641.jpg\" /></p>\n\n<h2><strong>Netilah / Lifting</strong></h2>\n\n<p> <em>The final act of hand washing is lifting the hands. As the hands are lifted, have someone share this reflection:</em> </p>\n\n<p>The 19th-century teacher Sfat Emet taught that we raise our hands at the end of handwashing to emulate the way that Aaron, the high priest, would lift his hands to thank all those who helped him to do his sacred work of leading the community. Aaron was the brother of Moses and Miriam. He is known as a rodef shalom, a pursuer of peace. As we lift our hands after the washing, let us express gratitude for those who helped make this seder possible – and for anyone else in our lives who has helped us recently in a way that made a difference.</p>",
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With Outstretched Arms Part 1
Haggadah Section: -- Exodus Story
Source:
https://www.movingtraditions.org/with-outstretched-arms
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