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"body": "<p><b>Dinner’s Ready!</b></p>\n\n<p><b>Eat! Drink! Make Merriment!</b></p>\n\n<p><b>The Chefs will now explain our meal!</b></p>",
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"body": "<p><b>We dip the karpas into salt water to recall the tears of our ancestors in the beginning of the season of growth and rebirth. We take this moment to recognize that the Passover story is a story of rebirth; the Exodus from Egypt marks the rebirth of the Israelites, after hundreds of years of slavery. </b></p>\n\n<p><b>Take some greens, dip them into salt water, and say: </b></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu melech ha’olam, borei p’ri ha’adamah.</p>\n\n<p>Blessed are You, Lord, our God, Ruler of the universe, who creates the fruit of the earth.</p>",
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"body": "<p><b>Breaking the middle matzah</b></p>\n\n<p><b>When we break bread together, we create comfort and friendship. Take the middle piece of the three Matzahs on the table, break it in half, and hide part of it away to share later. We also remember that people who are hungry also hide some of their bread for later, because they can’t be certain from where their next meal will come.</b></p>\n\n<p><b>In years without plague, in an act of radical hospitality, we would welcome to our Seder all who are in need of food, namely any human being, regardless of their native land, religious tradition, language, social status, political stance, or personal characteristics. We pledge to feed and nurture each other's bodies and protect one anothers freedoms.</b></p>\n\n<p><b>“This is the bread of affliction, which our ancestors ate in the land of egypt. Let all who are hungry come and eat. Let all who are in need come celebrate passover. Now we are here - next year together with those we love. Now we are slaves. Next year we will be free.”</b></p>\n\n<p>הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.</p>\n\n<p> <em>Ha lachma anya dee achalu avhatana b'ara d'meetzrayeem. Kol deechfeen yeitei v'yeichol, kol deetzreech yeitei v'yeefsach. Hashata hacha, l'shanah haba-ah b'ara d'yisra-el. Hashata avdei, l'shanah haba-ah b'nei choreen.</em> </p>\n\n<p> <em>EDIT HEBREW AND TRANSLITERATION TO MATCH ENGLISH</em> </p>",
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"body": "<p><b>The name of this prayer is Dayenu, which means “it would have sufficed” or “we would have been satisfied.” Perhaps “grateful” would be a better translation. Dayenu is the song of our gratitude. A Jewish philosopher was once asked, “what is the opposite of hopelessness?” And he said, “Dayenu,” the ability to be thankful for what we have received, for what we are. The first prayer that a Jew is expected to recite upon waking expresses their gratitude for being alive. This holds for all generations, and surely ours. For each of us, every day should be an act of grace, every hour a miraculous offering.</b></p>\n\n<p><b>INSERT DAYENU LYRICS IN HEBREW AND ENGLISH</b></p>\n\n<p><b>Second Cup of Wine:</b></p>\n\n<p><b>As we come together this year the world can seem grim, and at times we are very tired and lose hope of any change occurring, especially with the pace and level of destruction this global pandemic is causing. What we drink to tonight is our community fomenting change together, around this table and around the world. We all are engaged in struggle, personally, in this country, and internationally. This year, we drink to the people around the world who have taken the streets, the buildings, the cities in protest of unjust, racist and classist wars. Tonight we come together to recount the stories from the past, share stories of present struggles, and envision together the future we will build with our allies.</b></p>\n\n<p><strong>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָפֶן</strong></p>\n\n<p> <em>Baruch atah Adonai, Eloheinu melech ha’olam, borei p'ri hagafen.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has created the fruit of the vine.</p>",
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"handle": "rachtzah-2049",
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"covertext": "WE ARE ALMOST THERE HANG IN THERE WE JUST HAVE TO WASH OUR HANDS AGAIN TO REALLY MAKE SURE NO ONE GOT CORONAVIRUS DURING...",
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"body": "<p><b>WE ARE ALMOST THERE HANG IN THERE</b></p>\n\n<p><b>WE JUST HAVE TO WASH OUR HANDS AGAIN TO REALLY MAKE SURE NO ONE GOT CORONAVIRUS DURING THIS SEDER</b></p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם.</p>\n\n<p> <em>Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.</em> </p>\n\n<p>Praised are you, Adonai, Lord our God, Ruler of the universe, who has taught us the way of holiness through commandments, commanding us to wash our hands.</p>",
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"body": "<p><b>In solidarity with those who are still enslaved - who fight everyday for survival, who live in fear of deportation, who know the injustice of systemic racism, who are in jail, who are silenced and erased - for all those who are not free, we eat the bitter herb.</b></p>\n\n<p>בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.</p>\n\n<p> <em>Baruch atah Adonai Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.</em> </p>\n\n<p><b>“Blessed are you, Source of All Life, who has made us holy with mitzvot and commanded us to eat maror.”</b></p>",
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"body": "<p><b>We now eat the matzah, the maror, and charoset together, as Hillel, the 1st century Babylonian Jewish Sage and Scholar, did with Matzah, the bitter herb and the pesach offering in the times of the temple.</b></p>\n\n\n\n<p><b>“According to several sources, along with my heart of hearts, the Hillel Sandwich is one of the oldests recorded examples of the sandwich in human history. While in Hillel’s time, hellenistic influenced ritual resulted in a sandwich of warm pita, sacrificial roasted lamb, and bitter herb, ours is simply one of matza, maror, and charoset. Which is disappointing. But it raises a few questions. Why is the sandwich Jewish? Even if Jews didn’t invent the sandwiches, why did one of our sages and later the whole tradition choose to symbolize, sanctify and eternalize it in one of our holiest customs? The question should be: ‘how could they not?’” - Jacob Aaron Cantor, Avodah Service CORP Member, 2019-20</b></p>\n\n\n\n<p><b>A traditional reading of Hillel’s sandwich is that it combines the sweetness and bitterness of our expirience, our slavery and liberation - inextricably tied. One cannot be understood without the other. In interpretations that tie modern day slaveries and social ills to the story of exodus, we are meant to understand that these ideas of liberation and slavery are complicated. That they overlap and compound. Systems of social hierarchy and predatory capitalism link our slaveries... and our freedoms too. Like the exit from Egypt, tactics of revolt and dissent carry their own messes. Revolutions cost decorum and lives. Time and again we see freedom demanded, blood spilled, freedom won, and chains re-shackled. In other words, we eat this sandwich to understand and remind ourselves that our liberation is messy, connected to violence and love. In other other words, we eat a sandwich to “hold complexity!” - Cassie Lynn Bergman, Avodah Service CORP Member, 2019-20</b></p>\n\n\n\n<p><b>The essence of Korech is on display in the storied Jewish history of the 3rd Night of Passover Seder. Made famous by the Arbeter Ring (Workers Circle), large, ceremonious, secular yiddishists seders were held around the country on a night during or near passover (explicitly not on the 1st or 2nd evenings so that folks might have traditional seders with their families). These gatherings were festivals for leftists of many stripes and celebrated a Jewish progressivism and the working class. After the Warsaw Ghetto uprising, an armed resistance against the German army conducted by Jewish paramilitary organizations on the night of Passover, 1943, the Arbiter Rings 3rd Night Seders were held in solidarity with the uprising and the subsequent annihilation of the Ghetto. Selections from the trove of surviving yiddish resistance art and poetry was read. Lifted were the virtues of action, the pain of passivity and the complexity of violence.</b></p>\n\n\n\n<p><b>More than 100 years have passed since, in our own city of Chicago, black citizens mounted an armed defense against white mobs that set out to murder them, to erase them from the city. We celebrate the resistance fighters who in 1919, and every decade since, have fought against the ghetto, imposed on them by a racist society, and the inequity and suffering that are its legacies. We remember the Warsaw Ghetto Uprising as an ancestral legacy we aim to live up to. We remember the 1919 Race Massacre in Chicago in order to celebrate the communities and revolutions we stand in solidarity with, and note the systems of anti-blackness, racism, and white supremacy we seek to dismantle. The complexity of violence in uprising and art made in darkness passes silently throughout our story of liberation. Beauty tucked into tragedy and success grown from failures paints our story tonight and defines our work for the future.</b></p>\n\n\n\n<p><b>To honor the complexity in our own stories and those we aim to honor and fight for, we recite two poems. One written from the Warsaw Ghetto and one in remembrance of the 1919 Chicago Race massacre </b></p>\n\n\n\n<p><b>No Title (The Night)</b></p>\n\n<p><b>The night has rocked me to sleep in her lap</b></p>\n\n<p><b>and sung into my ear</b></p>\n\n<p><b>the song of darkness and sweet dying</b></p>\n\n<p><b>but I was awake and aware</b></p>\n\n<p><b>heard my young hot blood</b></p>\n\n<p><b>prepare to fight</b></p>\n\n<p><b>against it</b></p>\n\n\n\n<p><b>By Simkha Shayevitch</b></p>\n\n<p><b>Insert Exodus 10 By Eve Ewing</b></p>",
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"body": "<p><b>At the end of the seder, Jews have always vowed to one another: “L’shana haba-a bi-Y’rushalayim/ Next Year in Jerusalem!” Why does the seder end with this vow? For Jews, forced into diaspora two thousand years ago, wandering always in countries which were sometimes safe harbors and sometimes nightmares, the dream of Jerusalem was more than the city itself. </b></p>\n\n\n\n<p><b>To dream that next year we would be in Jerusalem is to dream of a land and a time of autonomy, safety, self-determination, the right to one’s own culture and language and spirituality, to live on land that can’t be taken from you by the whim of an outside power. To live with the basic right to be who you are. Jerusalem comes from the same word root as “shalom” which is usually translated as “peace” but actually means “wholeness.” </b></p>\n\n\n\n<p><b>But this year, in Jerusalem, wholeness is very far away, and the news seems to be worse with each passing day. Still, when we look for the sparks of resistance, we see them everywhere. Fed by an aching for justice, some sparks have already grown to small brush fires, and grow in strength each day. This year we say instead: </b></p>\n\n\n\n<p><b>L'shanah ha-ba'ah b'olam b'shalom! </b></p>\n\n<p><b>Next year may we all live in a world of peace!</b></p>",
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