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"covertext": "Chaverim, Why is this haggadah different from all others? Because this haggadah holds the true meaning of Pesach—That fr...",
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"body": "<p>Chaverim,</p>\n\n<p>Why is this haggadah different from all others?</p>\n\n<p>Because this haggadah holds the true meaning of Pesach—That <strong>freedom </strong>and <strong>justice </strong>are the centrepiece of ou<span>r religion. Chaverim this Pesach I urge you to remember that until the whole world is free, none of us our free.</span></p>\n\n<p>Let this Seder be the start of a journey for each of us, together as a movement, to pursue justice, liberating th<span>e world fro</span><span>m </span></p>\n\n<p><img src=\"http://www.haggadot.com/sites/default/files/styles/thumbnail/public/justice%20justice_0.jpg?itok=kQZ5jt1k\" alt=\"justice%20justice_0.jpg?itok=kQZ5jt1k\" /></p>\n\n<p><span>oppression based on race, class, gender, sexuality or any other.</span></p>\n\n<p>Aleh Ve'Hagshem</p>\n\n<p>(Arise and Actualise)</p>\n\n<p>Talya</p>\n",
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"covertext": "The Seder plate Point to each item as we read the explanation. Charoset: Charoset represents the mortar we were forced...",
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"body": "<p><strong><u>The Seder plate</u></strong></p>\n\n<p>Point to each item as we read the explanation.</p>\n\n<p><strong>Charoset</strong>: Charoset represents the mortar we were forced to make as slaves in Egypt.</p>\n\n<p><strong>Maror</strong>: Maror represents the bitterness of slavery. It is on the seder plate so that we never forget the bitterness of slavery and oppression.</p>\n\n<p><strong>Karpas</strong>: Karpas symbolizes spring, regeneration and growth, just as the children of Israel were reborn as a people as they left Egypt and their lives of slavery.</p>\n\n<p><strong>Beitsa</strong>: The egg is a sign of new life and rebirth. The egg represents the birth of the Jewish people, delivered from slavery into freedom and nationhood.</p>\n\n<p><strong>Zro’a</strong>: The shankbone is a reminder of the lamb sacrificed every Passover.</p>\n\n<p><strong>Matza</strong>: Unleavened bread symbolizes humility and simplicity, and tonight we eat unleavened bread because our foremothers baked in haste as they left their enslavement in Egypt.</p>\n\n<p><strong>This Orange, why do we eat it?</strong> To remember those excluded from mainstream Jewish culture: women, gay and lesbian Jews, patrilineal Jews, etc. To reimagine Judaism is a form of national determination. The orange was first introduced to the seder plate by Susannah Heschel. She explains ‘I chose an orange because it suggests the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life. “Be fruitful and multiply” is the Bible’s first commandment, and we need to recognise the fruitfulness of gay and lesbian presence, and encourage that presence to multiply.’ Having spent her life struggling for inclusion in Jewish ritual she said ‘I also saw the orange as representing the fruitfulness that results when women lead the seder.... All the barriers that my generation of feminists was able to pull down needed public markers.’ She then extended the ritual to include issues surrounding homosexuality, as while the community began to accept women’s rights, ‘Jewish attitudes… remained hostile and mocking toward gay liberation.</p>\n\n<p><strong>Seder in the Warsaw Ghetto:</strong> Sixty years ago, in April of 1943, the remaining Jews in the Ghetto decided to fight back. The actions of the heroic Warsaw Ghetto Fighters made its way into our lexicon as one of the great defining moments of Jewish History. The story of the last remnants of the Ghetto cutoff from the world, without food, without supplies, pitted against the might of Nazi Germany. Together they huddled in bunkers and destroyed buildings to celebrate their last Passover, recalling the Exodus of their forefathers from the land of Egypt 3,500 years earlier. How difficult this last Seder must have been. Hundreds of thousands of Jews, including their fathers and mothers, their grandparents, their brothers and sisters had already been deported from the Ghetto to Treblinka and Auschwitz during the past year. There were no longer any children with them to ask the four questions at the Seder, nor was there enough Matza for all the participants, nor could they spare the wine to pour an extra cup in honor of the prophet Elijah who according to Jewish tradition would one day herald the final redemption. Yet nothing could deter them or prevent them from defying the Nazis by celebrating the Festival of Freedom. A diarist who was there recorded the following: On Monday,</p>\n\n<p>April 19, 1943 at 5:30am the small ghetto was surrounded by German SS Troops and Latvians. They appeared at Wolynska and Mila Streets and soon walked into a trap, as firing broke out from Zaminoff and Murawskn Streets. The battle lasted until 11:30 a.m. Then the Germans were forced to retreat. Meanwhile, the long day moved toward evening. Everywhere people gathered for the Seder in bunkers and cellars. Although they followed the standard ritual, they could palpably sense that this was their last Pesach in this world. At 21 Salmenach Street, a Seder was in progress. Among those present was Rabbi Ruvein Horowitz, a Mizrachi activist, the Rodel brothers, Yosef Konisberg, Menachim Kershimbaum and his daughter, Avrahm Zember, Yosef Tenenbaum, Fogel, Finklekraut, Mordechai Analevitz (who was the leader of the Warsaw Ghetto uprising).</p>\n",
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"covertext": "“If to be free is the most important goal of all, then to help someone else to be or become free must be the most sublim...",
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"body": "<p><strong>“If to be free is the most important goal of all, then to help someone else to be or become free must be the most sublime and rewarding of human endeavours”</strong></p>\n\n<p>Eli Wiesel</p>\n\n<p><strong>This year I want us as Habonim Dror to allow for the wine to represent four different freedoms we are working towards in the world</strong></p>\n\n<p>1. Freedom from government-led oppression</p>\n\n<p>2. Freedom from pressure to conform to societal norms</p>\n\n<p>3. Freedom from patriarchal society</p>\n\n<p>4. Freedom from indifference</p>\n\n<p> <em><strong>Think of another freedom you believe Habonim Dror should be working towards. Turn to the person next to you and discuss.</strong></em> </p>\n\n<p><strong><u>The first cup </u></strong></p>\n\n<p><strong>This year whilst drinking the first cup of wine I want you to think about those in the world who are not able to enjoy true freedom in their countries, those who are bound by government-led oppression and discriminatory laws.</strong></p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,</strong><br />\n<strong>שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam,<br />\nshe-hechiyanu v’key’manu v’higiyanu lazman hazeh.</p>\n\n<p>We praise God, Ruler of Everything,<br />\nwho has kept us alive, raised us up, and brought us to this happy moment.</p>\n\n<p><strong>An alternative blessing:</strong></p>\n\n<p>We drink this cup in order to remember our ancestors who were oppressed in Egypt and all those who are oppressed today.</p>\n\n<p>Drink the first cup of wine!</p>\n\n<p> <em><strong>Take a couple of minutes to think about whether you experience any kind of oppression in your life. Feel free to share with the rest of the Seder.</strong></em> </p>\n",
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"covertext": "Read and Discuss The Three Levels of Oppression: Ilan Gur Ze'ev The First level: In our opinion, the first level of opp...",
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"body": "<p> <em><strong>Read and Discuss</strong></em> </p>\n\n<p><strong><u>The Three Levels of Oppression: Ilan Gur Ze'ev</u></strong></p>\n\n<p><strong>The First level:</strong><br />\nIn our opinion, the first level of oppression, primitive oppression, is expressed by inflicting aggressive force (physical violence) in order to force someone to act against their will and interest. Uprising against this kind of oppression is possible with different levels of success. It is possible to diminish its influence and there is hope for liberation from this level of oppression.<br />\nIn this type of oppression the oppressor is the more oppressed than the one he is oppressing.</p>\n\n<p><strong>The Second Level of Oppression:</strong><br />\nThe second level of oppression isideological oppression, in which the oppressor manipulates (lies) the oppressed to the point of identification, the oppressed identifies with the values and interests of his oppressor. The identification is an important element in blurring the consciousness of the oppressed to the existence of the oppression. This system lowers the oppressed self-consciousness partly because of his own actions. These actions are drawn to the system's existing movement, it straightens and sophisticates the existing order and then rebuilds its boundaries. Examples are ideological expression as a nationalism, \"free initiative\" and Marxism. Against this existing oppression there is a hope to activate (as Marx in his time) a critical ideology (creating awareness) and to raise the oppressed to resistance against his oppressor. This level of oppression, moves from the personal level (private) to the class or group level, from the personal to the collective, it is far more efficient than the first level of oppression, because it exceeds physical oppression as the oppressors’ main means of manipulation. In correlation the liberation from the second level of oppression is more problematic and as usual evolves into a more sophisticated type of oppression. As long as the uprisers are weak, they will focus their actions against the systems structure. Once stronger and their control is more established, the oppressed will take over the roles of judges and legislators, and teachers and psychologists will be sent against their enemies to mainly treat the soul. Yet there is still place for hope.</p>\n\n<p><strong>Third level of oppression:</strong><br />\nThe third level of oppression, is a faceless oppression without class identification, successful enough to be accepted by the oppressed with internalization and devotion.<strong>This oppression is conditioned by the \"narrowing of the dialogue\" and sterilization of the antagonist dimension in the taken-for-granted well know reality, and their undisturbed actions of controlling forces in the system.</strong>Markuza is on the verge of pessimism in view of what we call oppression of the third level, in which the structure of the oppressed, up to the point of where the need or capability of rebellion will not exist. This is described as the rooting and destruction of the new: diseases, necessities and needs; illness, drugs and poisons, antidotes to create a new world of symbols that sum up the founding of \"new man\" that will never want or be capable of emancipation.</p>\n\n<p>-Ilan Gur Ze'ev.</p>\n",
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"covertext": "The Palestinian people One of the most radical messages of the torah is that cruelty is not destiny. Though we tend to t...",
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"body": "<p><strong>The Palestinian people</strong></p>\n\n<p>One of the most radical messages of the torah is that cruelty is not destiny. Though we tend to treat others the way we way we ourselves were treated the message of the Torah is that the chain of pain can be broken - that we do not have to pass on to others what was done to us. Again and again, the torah commands the Israelites to <strong>remember that they were foreigners in Egypt, and to treat foreigners with kindness and empathy</strong>. It would be especially tempting to the Israelites to mistreat Egyptians, given their painful history. But the Torah explicitly commands that the memory of slavery in Egypt is to prompt the Israelites to resist the temptation to be unkind to Egyptians. We celebrate this Seder at a moment when Israel remains an occupier ruling over the lives of more than a million Palestinians who seek their own state and their same right to national self-determination that Jews rightly achieved for ourselves. We are proud of the steps that Israel has taken to change this situation, but we cannot forget on this anniversary of our own national liberation struggle that our people, so unfairly treated throughout our history, has now become the face of the oppressor to another people…It would be hypocritical for us to celebrate our own victory over oppression if we did not commit ourselves to overcoming the role that the State of Israel now plays as an oppressor to the Palestinian people.</p>\n\n<p>Excerpt from Kvutsah Yovel Hagaddah</p>\n",
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"body": "<p>At this point we are meant to wash our hands to prepare ourselves for the rest of the Seder that is to come, to purify ourselves. </p>\n\n<p>Too often during our daily lives we don’t <strong>stop and take a moment</strong> to prepare for whatever it is we’re about to do. Let's pause to consider what we hope to get out of our evening together tonight.</p>\n\n<p>Feel free to wash your hands if you choose to.</p>\n\n<p> <em><strong>Go around the room and share one hope or expectation you have for tonight's seder.</strong></em> </p>\n",
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"body": "<p><span>We are thankful that we live in a fertile & plentiful country and for the fresh produce we enjoy as a result. We dip twice during the seder. We dip karpas in salt water which reminds us of the tears we shed for our enslavement in Egypt and we dip maror, the bitter herb, symbolic of our suffering, in the sweet charoset. Thus, both times combine bitter & sweet, just as the seder combines the sweetness of acknowledging our freedom with the bitterness of remembering the suffering of our ancestors. </span></p>\n\n<p>Fighting oppression has often involved violence just as slave insurrections in the Americas were justifiable but brutal and bloody. The creation of our homeland was forged in blood. The Palestinian’s fight for a homeland is forged in blood. We must remember not just the suffering of our ancestors but the suffering our ancestors inflicted upon others justifiably and unjustifiably in the course of our history.</p>\n\n<p>As Judith Butler says, the precariousness of life is an idea that runs through Jewish thought and it refers to all life not just Jewish life. <strong>Often one person’s freedom is another’s enslavement. Bitter and sweet often go hand in hand.</strong></p>\n\n\n\n<p> <em><strong>We should all take a small piece of green vegetable and dip it into salt water. </strong></em> </p>\n",
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"covertext": "Yachatz - Breaking the Matzah is one of many ritual acts that turns the food of the seder into a symbol of meaning. Coun...",
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"body": "<p>Yachatz - Breaking the Matzah is one of many ritual acts that turns the food of the seder into a symbol of meaning.</p>\n\n<p>Count off the matzot from top to bottom: 1, 2, 3,</p>\n\n<p>The top matzah is for the usual blessing over bread - Motzi. The bottom matza is for the Hillel sandwich (korech) made with matza, maror, and charoset. Of the three matzot, two remain whole, in order to symbolize the abundance of freedom. We break the middle matzah in two. The seder re-enacts our common suffering, of which we generate our <strong>solidarity and moral commitment to the stranger and the deprived</strong>. The concern for the outsider breaks into our family banquet symbolically in the form of a broken matza marring our sense of wholeness. The bigger portion is to be hidden for the Afikoman and eaten after desert when found. The smaller portion will be eaten with the top matza when we say special blessing over matza at the beginning of the meal.</p>\n\n<p> <em><strong>HIDE THE AFIKOMAN NOW!</strong></em> </p>\n",
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"body": "<p>Three matzot are traditionally placed on the seder plate...In the past century many Jews added a fourth matzah as a reminder of the Jews of the former USSR, who were once forbidden to practice their Judaism. We ate the fourth Matzah for them, because they could not; we prayed for their liberation. They are now able to practice Judaism, but we have kept the fourth matzah here, as a reminder that while any one person is enslaved anywhere and in anyway, we are not entirely free. This fourth matzah is the matzah of hope </p>\n\n<p> <strong>(Williams College Feminist Haggadah)</strong></p>\n\n\n\n<p style=\"text-align:center;\"><strong>We dedicate our fourth matzah to the people of Tibet</strong></p>\n\n\n\n<p style=\"text-align:justify;\">\"The Dalai Lama, Tibet's exiled leader, observed after meeting with a Jewish delegation, \"Now I understand the secret of Jewish spiritual survival. In everything you do, always to remind.\"</p>\n\n\n\n<p style=\"text-align:justify;\">The Jewish collective memory informs our holidays and celebrations. We re-enact our slavery in Egypt, the destruction of our Temples in Jerusalem, and our suffering in exile. These memories, which sustained the nation and people of Israel, have also taught us to feel the pain of other oppressed peoples. Just as we were twice driven from our homeland, the people of Tibet lost their autonomy around 50 years ago and have been oppressed by the Chinese ever since. The Dalai Lama has led a nonviolent campaign to regain Tibetan autonomy and religious freedom, a struggle that has won him the respect of the world and the 1989 Nobel Peace Prize.</p>\n\n\n\n<p style=\"text-align:justify;\">The Baal Shem Tov wrote, \"The key to redemption is in remembrance.\" Seder Night is a night on which we remember. We remember the history of our own people, their slavery and their redemption. We remember the sufferings of others who have learned the meaning of Galut, exile. On Seder night we remember the unspeakable horrors perpetrated by the Chinese m Tibet; the sudden and violent end to Tibet's centuries old isolation beyond the Himalayas; the brutal suppression of Tibet's unique brand of Buddhism; and the annihilation of Tibet's culture and society.</p>\n\n\n\n<p style=\"text-align:justify;\">Of the six million Tibetans, more than a million have died from the Chinese occupation, of torture, starvation and execution. More than 6,000 monasteries and their contents, irreplaceable jewels of Tibetan culture, were destroyed. Tibetans are routinely imprisoned and tortured for non-violently expressing their views.</p>\n\n\n\n<p style=\"text-align:justify;\">Rabbi Abraham Joshua Heschel taught us that no religion is an island. All humanity is created in the likeness of God. We Jews, who have known persecution, exile and attempts to annihilate us, reach across the boundaries of geography and culture to another people, so like us, yet so different.</p>\n\n\n\n<p style=\"text-align:justify;\">Why not set aside as a token of hope, a matzah of freedom, to remember the Tibetan people, whether in exile or under the yoke of Chinese oppression. The Talmud teaches that in messianic times we will recall at Passover not just the liberation from Egypt but the liberation of all peoples from their oppression. We can bring that time of perfection closer by recalling the hope of freedom for all Tibetan people. </p>\n\n<p style=\"text-align:justify;\"><strong>(adapted from the writings of Rodger Kamenetz, author, of the acclaimed book, The Jew in the Lotus – UJIA Makor Haggadah Supplement)</strong></p>\n",
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"covertext": "THE EXODUS: a story in seven short chapters 1.Once upon a time our people went into galut, exile, in the land of Egypt....",
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"body": "<p>THE EXODUS: a story in seven short chapters</p>\n\n<p>1.Once upon a time our people went into galut, exile, in the land of Egypt. During a famine our ancestor Jacob and his family fled to Egypt where food was plentiful. His son Joseph had risen to high position in Pharaoh’s court, and our people were well respected and well-regarded, secure in the power structure of the time.</p>\n\n<p>2.Generations passed and our people remained in Egypt. In time, a new Pharaoh ascended to the throne. He found our difference threatening, and ordered our people enslaved. In fear of rebellion, Pharaoh decreed that all Hebrew boy-children be killed. Two midwives named Shifrah and Puah defied his orders, claiming that “the Hebrew women are so hardy, they give birth before we arrive!”Through their courage, a boy survived; midrash tells us he was radiant with light. Fearing for his safety, his family placed him in a basket and he floated down the Nile. He was found, and adopted, by Pharaoh’s daughter, who named him Moshe because min ha-mayim m’shitihu,from the water she drew him forth. She hired his mother Yocheved as his wet-nurse. Thus he survived to adulthood, and was raised as Prince of Egypt.</p>\n\n<p>3. Although a child of privilege, as he grew he became aware of the slaves who worked in the brickyards of his father. When he saw an overseer mistreat a slave, he struck the overseer and killed him. Fearing retribution, he set out across the Sinai alone. God spoke to him from a burning bush, which though it flamed was not consumed. The Voice called him to lead the Hebrew people to freedom. Moses argued with God, pleading inadequacy, but God disagreed. Sometimes our responsibilities choose us.</p>\n\n<p>4.Moses returned to Egypt and went to Pharaoh to argue the injustice of slavery. He gave Pharaoh a mandate which resounds through history: Let my people go. Pharaoh refused, and Moses warned him that Mighty God would strike the Egyptian people. These threats were not idle: ten terrible plagues were unleashed upon the Egyptians. Only when his nation lay in ruins did Pharaoh agree to our liberation.</p>\n\n<p>5. Fearful that Pharaoh would change his mind, our people fled, not waiting for their bread dough to rise. (For this reason we eat unleavened bread as we take part in their journey.)Our people did not leave Egypt alone; a “mixed multitude” went with them. From this we learn that liberation is not for us alone, but for all the nations of the earth. Even Pharaoh’s daughter came with us, and traded her old title (bat-Pharaoh, daughter of Pharaoh) for the name Batya, “daughter of God.”</p>\n\n<p>6.Pharaoh’s army followed us to the Sea of Reeds. We plunged into the waters. Only when we had gone as far as we could did the waters part for us. We mourn, even now, that Pharaoh’s army drowned: our liberation is bittersweet because people died in our pursuit.</p>\n\n<p>7. To this day we relive our liberation, that we may not become complacent, that we may always rejoice in our freedom.</p>\n",
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"covertext": "It happened again when I was in Jerusalem several years ago, at a seder that was lovingly prepared. There we were in our...",
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"body": "<p>It happened again when I was in Jerusalem several years ago, at a seder that was lovingly prepared. There we were in our linen clothes, frest and eager to participate in the evening's ritual, the festival of freedom. We were planning to do our part to bring a better world into being. A young guest patiently listened to much talk of freedom and the end of slavery, and then voiced a question: “<strong>How can we sit here and celebrate our freedom when so many other people are now enslaved?</strong>”</p>\n\n<p>There was a silence.</p>\n\n<p>Then, tentatively, one by one, guests began trying to answer the question. And as the conversation haltingly continued, to my mind the real seder began. This is the question I wait for every year. I have come to believe that the entire ritual of the seder is meant to evoke this question. We sit here together and extol and praise our freedom just so that we can ask how we dare to do so. How dare we spend the. Night singing to God about our freedom against the backdrop of an enslaved world? The paradoxical answer to this question is at the crux of why I return to the seder table spring after spring. Precisely because the world is broken, because there is still suffering and injustice, we must sit here arid dwell on the miracle of our freedom from slavery. By telling our story together, we affirm that while not everyone is free, that while even we ourselves are not wholly free, there is still freedom in our world. We remember in a rush what freedom feels like. And together, over the course of the telling, we re-create a communal vision of a better world. We voice our desire that we be not only the recipients of freedom but its instigators as well - a people ready to birth freedom at a moment's notice. Through our ritual and in our readiness, we isolate freedom, we stake it out, we approach it. It is like any other act of faith. We know that there is pain in our rid. But on this night, we do not let that pain paralyze us. We quietly but unmistakably deny pain the right to define our life's work. Rather, on this night, we gather together in our homes to stare into the eyes of freedom. We throw our mighty hands and our outstretched arms around its neck and refuse to let it go.</p>\n\n<p>NOA RACHEL KUSHNER</p>\n",
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"covertext": "In addition to the Four Questions, tonight we ask ourselves a fifth: We are commanded to celebrate as if each one of us w...",
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"body": "<p>In addition to the Four Questions, tonight we ask ourselves a fifth: We are commanded to celebrate as if each one of us were personally liberated from Egypt.</p>\n\n<p><strong>In the last year, how have you been liberated from bondage—and in the next year, how do you hope to bring yourself closer to your place of freedom</strong>?</p>\n\n<p>IN EVERY GENERATION one is obligated to ask new questions. Though the Haggadah never explicitly makes such a demand, the Mishna does require intelligent children to ask their own questions. Naturally these will reflect their own era. Even the recommended four questions of the youngest child have changed over the generations.</p>\n\n<p><strong> <em>For example: </em> </strong></p>\n\n<p><strong> <em>Kibbutz Ein Harod 1930’s - 1940’s:</em> </strong><br />\n • Why do people all over the world hate Jews?<br />\n • When will the Jews return to their land?<br />\n • When will our land become a fertile garden?<br />\n • When will there be peace and brotherhood world over? </p>\n\n<p><strong>Lets make our own four questions as a movement and then try to answer them together. </strong></p>\n",
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"covertext": " Sing Avadim hayyinu hayyinu l’far’oh b’mitzrayim b’mitzrayim Avadim hayinu ata ata b’nei chorin b’nei chorin \"We...",
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"body": "<p> Sing</p>\n\n<p><strong>Avadim hayyinu </strong></p>\n\n<p><strong>hayyinu </strong></p>\n\n<p><strong>l’far’oh b’mitzrayim </strong></p>\n\n<p><strong>b’mitzrayim </strong></p>\n\n<p><strong>Avadim hayinu </strong></p>\n\n<p><strong>ata ata b’nei chorin </strong></p>\n\n<p><strong>b’nei chorin </strong></p>\n\n<p>\"We were slaves, but now we are free.” Is this true?</p>\n\n<p>Though we no longer labor under Pharaoh’s overseers, we may still be enslaved—now in subtler ways, harder to eradicate. Do we enslave ourselves to our jobs? To our expectations? To the expectations of others? To our fears? Tonight we celebrate our liberation from Egypt—in Hebrew, Mitzrayim, literally “the narrow place.” But narrow places exist in more ways than one. Let this holiday make us <strong>mindful of internal bondage</strong> which, despite outward freedom, keeps us enslaved.</p>\n\n<p><strong>This year, let our celebration of Passover stir us to shake off these chains. Our liberation is in our own hands.</strong></p>\n",
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"body": "<p>The Traditional Dayeinu recounts all of the miracles God performed for the Jewish people as we left Egypt and states that had God performed just one of these miracles \"it would have been enough\" - Dayeinu. </p>\n\n<p>This version, written by Bradley Burston for Ha'aretz for Israel's refugee asylum seekers, awaiting deportation on Passover. Let us remember that while we might be free, others are not. What can we do to help?</p>\n\n<p> <em>1. Ilu Ilu Hotzianu, Hotzianu m'Mitzrayim, Hotziyanu M'Mitzrayim - Dayenu.</em> </p>\n\n<p><strong>[If all that He had done, was to take us out of Egypt - Dayenu, that would have been enough for us]</strong></p>\n\n<p> <em>CHORUS: Dei-Dei-Einu, Dei-Dei-Einu, Dei-Dei-Einu, Dayenu Dayenu.</em> </p>\n\n<p> <em>2. Ilu Ilu Hotzianu, Hotzianu M'Mitzrayim, v'lo asitem banu shfatim (toch bizui Bagatz) - Dayenu.</em> </p>\n\n<p><strong>[If He had taken us out of Egypt and you not carried out judgements against us (in contempt of the High Court of Justice) - Dayenu]</strong></p>\n\n<p> <em>3. Ilu asitem banu shfatim v'zot hee lo kinta otanu sartan - Dayanu</em> </p>\n\n<p><strong>[If you had carried out judgements against us in defiance of the High Court of Justice and that person had not labeled us \"Cancer\" - Dayenu]</strong></p>\n\n<p> <em>CHORUS: Dei-Dei-Einu, Dei-Dei-Einu, Dei-Dei-Einu, Dayenu Dayenu.</em> </p>\n\n<p> <em>4. Ilu zot hee kinta otanu Sartan v'lo chizaktem et liebchem (l'bakashoteinu l'miklat) - Dayenu</em> </p>\n\n<p><strong>[Had that person labeled us \"Cancer\" but had you not hardened your hearts (to our repeated requests for asylum and refugee status) - Dayenu.]</strong></p>\n\n<p> <em>5. Ilu chizaktem et liebchem v'lo natatem l'bechoreinu l'moot b'machsanei tinokot - Dayenu</em> </p>\n\n<p><strong>[Had you hardened your hearts to us, but not allowed our first-born to die in \"Baby Warehouses\" - Dayenu]</strong></p>\n\n<p> <em>6. Ilu natatem l'bechoreinu l'moot v'lo tichnantem Erev Pesach l'garsheinu l'Rwanda V'Uganda - Dayenu.</em> </p>\n\n<p><strong>[Had you allowed our first born to die but not planned, as Pesach approached, to kick us out to Rwanda and Uganda - That would have been more than enough for us.]</strong></p>\n\n<p> <em>CHORUS: Dei-Dei-Einu, Dei-Dei-Einu, Dei-Dei-Einu, Dayenu Dayenu.</em> </p>\n\n<p> <em>Bradley Burston</em> </p>\n\n<p><strong>Notes</strong></p>\n\n<p><strong>VERSE 1:</strong> Until the construction of a fence the length of Israel's border with Egypt's Sinai peninsula, tens of thousands of African asylum seekers, many of them refugees from genocide in South Sudan and elsewhere, braved deadly rifle fire from Egyptian security forces, robbery and rape at the hands of locals who offered to help them make the crossing, and other hazards, hoping to find safe haven in Israel.</p>\n\n<p>Many of those who made it to Israel were immediately detained by the IDF. The government, which refrained from setting refugee policy for fear of creating a precedent which might be applied to large numbers of Palestinians, jailed the asylum seekers - some of them for years - though they were never charged with a crime, nor was there evidence that they had committed one, apart from crossing an open border to request asylum.</p>\n\n<p><strong>VERSE 2:</strong> Time after time, the Netanyahu government, ignoring the advice of its own attorney general, submitted legislation aimed at arrest, incarceration, and deportation - without a semblance of due process - of asylum seekers, to whom the government routinely referred as illegal infiltrators. The government set up an independent police force to round up the Africans.</p>\n\n<p>The <a href=\"http://www.haaretz.com/news/will-israel-grant-asylum-to-fascism-1.279917\">first of the bills</a> specified a sentence of up to 20 years for crossing the border, and the same for doctors, nurses, and others caught giving \"assistance to infiltrator.\"</p>\n\n<p>Though the Prevention of Infiltration Bill was later softened, it would open the door to a succession of other legislation initiatives, all with similar aims. The High Court of Justice repeatedly struck them down and ordered the government to free asylum seekers jailed under the laws, but instead of complying, the government enacted new, slightly revised versions of the same legislation.</p>\n\n<p><strong>VERSE 3:</strong> In 2012, Likud MK Miri Regev publicly <a href=\"http://www.haaretz.com/blogs/routine-emergencies/when-your-racism-goes-viral-on-facebook.premium-1.432987\">compared</a> African asylum seekers to a \"cancer\" spreading throughout Israel. Pressed to apologize, Regev later did so - but only to cancer sufferers who may have been offended by being compared to the Africans.</p>\n\n<p>Regev, a former IDF chief spokesperson and chief military censor, recently declared that she is a candidate for education minister or social welfare minister in the Netanyahu cabinet now in formation.</p>\n\n<p><strong>VERSE 4:</strong> Last week, in response to a High Court demand, the government admitted that of the 3,165 Sudanese nationals living in Israel who had applied for refugee status since 2009, it had responded to just 1.42 percent of the requests for asylum, and had not granted refugee status to a single one.</p>\n\n<p>The government added that of the 2,408 Eritreans in Israel who have requested refugee status, the status was granted to only four of them. A total of 997 requests were denied, 72 applicants left the country and 1,335 have yet to receive a response.</p>\n\n<p><strong>VERSE 5:</strong> On Monday, a four-month-old baby, the first child of African migrants, <a href=\"http://www.haaretz.com/news/national/.premium-1.649584\">died</a> in an overcrowded, understaffed day care facility in Tel Aviv. It was the fifth such death in the last month and a half in one of the facilities, which have been termed \"infant warehouses.\" Some of the facilities, which lack government supervision, have as many as 50 children and just two caregivers.</p>\n\n<p><strong>VERSE 6:</strong> The Interior Ministry’s Population and Immigration Authority this week <a href=\"http://www.haaretz.com/news/national/.premium-1.649757\">confirmed</a> a report in Tuesday’s Haaretz that the authority will begin deporting asylum seekers in the coming days from Eritrea and Sudan to third countries in Africa - apparently Uganda and Rwanda - even without their consent.</p>\n",
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"covertext": "We wash our hands again now before we eat (yes, finally we’re nearly there!) but why? Why do we not wash our feet like o...",
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"body": "<p>We wash our hands again now before we eat (yes, finally we’re nearly there!) but why? Why do we not wash our feet like our Middle Eastern ancestors did? Because our hands are the instruments with which we work in the world. It is our hands which plants and write, which caress and create – and our hands which strike and smash, poison and pain. We wash our hands not to absolve ourselves of responsibility but to affirm the need to make our hands pure, to choose to make<strong> real decisions</strong>; to use our hands for good. This pesach let us consecrate our collective hands, as Habonim Dror, to the task of building freedom.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to wash our hands.</p>\n",
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"body": "<p>Everyone receives a piece of Matzah from the top and middle matzot.</p>\n\n<p>The matzah reminds us that when the chance arises for liberation, we must seize it even if we do not feel ready- indeed, if we wait until we feel fully ready, we may never act at all.</p>\n\n<p><strong>בְָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ:</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.</p>\n\n<p>We praise God, Ruler of Everything, who brings bread from the land.</p>\n\n<p><strong>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה:</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.</p>\n",
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"body": "<p>We eat marrorto remind ourselves of the bitterness of oppression, with Charoset to remind us of the sweetness of freedom.</p>\n\n<p>Let us think of those in the world who aren't yet free as we taste the bitter marror and let the sweet taste of freedom empower us to act against injustice.</p>\n\n<p><strong>ברוּךְ אַתָּה יְיַָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹ</strong></p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.</p>\n\n<p>We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.</p>\n",
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"covertext": "Finding and eating the Afikomen | tzafun | צָפוּן GO GO GO! The playfulness of finding the afikomen reminds us that w...",
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"body": "<p>Finding and eating the Afikomen | <em>tzafun</em> | צָפוּן</p>\n\n<p><strong>GO GO GO! </strong></p>\n\n<p>The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. The children hunt for the Afikoman and the adults wait - until the children have taken on their responsibility the seder cannot go on. Maybe I'm overthinking it a bit, but there is something special about this moment. That the future of the seder relies on the next generation playing their part. As <em>'the next generation' </em> we should embrace this moment of joy as a celebration of our potential - <strong>how will we impact on the future of the Jewish people and the world? </strong></p>\n\n<p><span>The meal concludes with a taste of matzah - the taste of freedom.</span></p>\n",
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"covertext": "LETS BENCH! Baruch atah, Adonai, eloheinu melech ha'olam, hazan et ha-olam kulo b'tuvo b'chen b'chesed uv'rachamim. Hu n...",
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"body": "<p><strong>LETS BENCH!</strong><br />\n<br />\nBaruch atah, Adonai, eloheinu melech ha'olam, hazan et ha-olam kulo b'tuvo b'chen b'chesed uv'rachamim. Hu noten lechem l'chol basar, ki l'olam chasdo. Uvtuvo hagadol, tamid lo chasar lanu, v'al yachsar lanu mazon l'olam va'ed. Ba'avur shemo hagadol, ki hu el zan um'farnes lakol,umeitiv lakol, u'mechin mazon, l'chol briyotav asher bara. Baruch atah, Adonai, hazan et hakol!</p>\n\n<p>The blessing over the meal is immediately followed by another blessing over the wine:</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine.</p>\n\n<p><strong>This year whilst drinking the third cup of wine I want you to think about those women in the world who are not able to enjoy freedom and are bound by patriarchal society, including lack of equal opportunities and fair pay in the work place.</strong></p>\n\n\n",
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"covertext": "Filling Miriam's Cup follows the second cup of wine, before washing the hands. Raise the empty goblet and say: Miriam...",
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"body": "<p><strong>Filling Miriam's Cup follows the second cup of wine, before washing the hands. </strong><br />\n </p>\n\n<p><strong>Raise the empty goblet and say:</strong><br />\nMiriam's cup is filled with water, rather than wine. I invite women of all generations at our seder table to fill Miriam's cup with water from their own glasses.</p>\n\n<p><strong>Pass Miriam's cup around the table(s). <br />\nExplain the significance of filling Miriam's cup with water:</strong><br />\nA Midrash teaches us that a miraculous well accompanied the Hebrews throughout their journey in the desert, providing them with water. This well was given by God to Miriam, the prophetess, to honor her bravery and devotion to the Jewish people. Both Miriam and her well were spiritual oases in the desert, sources of sustenance and healing. Her words of comfort gave the Hebrews the faith and confidence to overcome the hardships of the Exodus. We fill Miriam's cup with water to honor her role in ensuring the survival of the Jewish people. Like Miriam, Jewish women in all generations have been essential for the continuity of our people. As keepers of traditions in the home, women passed down songs and stories, rituals and recipes, from mother to daughter, from generation to generation. Let us each fill the cup of Miriam with water from our own glasses, so that our daughters may continue to draw from the strength and wisdom of our heritage.</p>\n\n<p><strong>When Miriam's cup is filled, raise the goblet and say: </strong><br />\nWe place Miriam's cup on our seder table to honor the important role of Jewish women in our tradition and history, whose stories have been too sparingly told.<br />\n<br />\n<strong>Continue by reciting this prayer (from Susan Schnur):</strong><br />\n\"You abound in blessings, God, creator of the universe, Who<br />\nsustains us with living water. May we, like the children of Israel leaving Egypt, be guarded and nurtured and kept alive in the wilderness, and may You give us wisdom to understand that the journey itself holds the promise of redemption. AMEN.\" --Susan Schnur</p>\n",
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"covertext": "As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experie...",
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"body": "<p>As we come to the end of the seder, we drink one more glass of wine. With this final cup, we give thanks for the experience of celebrating Passover together, for the traditions that help inform our daily lives and guide our actions and aspirations.</p>\n\n<p>בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן</p>\n\n<p>Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.</p>\n\n<p>We praise God, Ruler of Everything, who creates the fruit of the vine </p>\n\n<p><strong>This year whilst drinking the fourth cup of wine I want you to think about those are plagued by indifference, by a lack of interest in the oppression of others, by a lack of interest in understanding the wrongs in the world and by apathy.</strong><br />\n </p>\n",
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"covertext": "At this point we fill a cup for elijah and open the door to let him in. Tradition states that before the moshiach comes...",
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"body": "<p>At this point we fill a cup for elijah and open the door to let him in. Tradition states that before the moshiach comes the Prophet Elijah will come to ignite an era of peace.<strong>Let us open the door and instead of passively waiting for that era of peace think what it is we can do in our lives to bring it closer.</strong></p>\n\n<p><u>To the tune of “Do you hear the people Sing” from Les Miserables</u></p>\n\n<p>Do you hear the doorbell ring,</p>\n\n<p>And it’s a little after ten?</p>\n\n<p>It can only be Elijah</p>\n\n<p>Come to take a sip again.</p>\n\n<p>He is feeling pretty fine</p>\n\n<p>But in his head a screw is loose.</p>\n\n<p>So perhaps instead of wine</p>\n\n<p>We should only give him juice</p>\n",
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"covertext": "(Sung to the tune of Gloria Gaynor’s “I Will Survive”) Moses: First I was afraid - I was petrified. Kept thinking I’m ju...",
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"body": "<p><u>(Sung to the tune of Gloria Gaynor’s “I Will Survive”)</u></p>\n\n\n\n<p>Moses: First I was afraid -</p>\n\n<p>I was petrified.</p>\n\n<p>Kept thinking I’m just not a public speaking kind of guy.</p>\n\n<p>But then I spent too many nights</p>\n\n<p>Seeing how you’d done them wrong,</p>\n\n<p>And I grew strong.</p>\n\n<p>Yes, I learned how to get along!</p>\n\n\n\n<p>Pharoah: So now you’re here,</p>\n\n<p>Back in my face.</p>\n\n<p>You’ve brought us pestilence and famine,</p>\n\n<p>Now I want you off my case!</p>\n\n<p>I should have let your people go,</p>\n\n<p>When the locusts ate our grain.</p>\n\n<p>Now our firstborn have been taken,</p>\n\n<p>And you’ve caused us so much pain!</p>\n\n<p>Go on now, go!</p>\n\n<p>Walk out the door.</p>\n\n<p>Don’t turn around now –</p>\n\n<p>You’re not welcome anymore.</p>\n\n<p>Weren’t you the ones to bite the hand</p>\n\n<p>that held your pie?</p>\n\n<p>Without me, you’ll crumble -</p>\n\n<p>You’ll all lay down and die!</p>\n\n\n\n<p>CHORUS:No, we’ve got Chai –</p>\n\n<p>We will survive!</p>\n\n<p>As long as we trust in our G-d</p>\n\n<p>We know we’ll stay alive.</p>\n\n<p>Our numbers will be countless</p>\n\n<p>As the stars up in the sky.</p>\n\n<p>Yes, we’ll survive…We will survive!</p>\n\n\n\n<p>Moses: It took all the strength we had,</p>\n\n<p>Not to fall apart.</p>\n\n<p>Now G-d has heard the weeping</p>\n\n<p>Of our broken hearts.</p>\n\n<p>You know we spent too many years</p>\n\n\n\n<p>Sweating, hungry, and abused</p>\n\n<p>We used to cry –</p>\n\n<p>But now we hold our heads up high!</p>\n\n<p>So now you’ll see</p>\n\n<p>Somebody new.</p>\n\n<p>We’re not that chained up little people</p>\n\n<p>Once enslaved by you.</p>\n\n<p>So if you decide to chase us,</p>\n\n<p>Don’t expect it to be free.</p>\n\n<p>Our G-d will surely save us,</p>\n\n<p>Guide us through the parted sea!</p>\n\n\n\n<p>Pharoah: Go on now, go!</p>\n\n<p>Walk out the door.</p>\n\n<p>Don’t turn around now –</p>\n\n<p>You’re not welcome anymore.</p>\n\n<p>Weren’t you the ones to bite the hand</p>\n\n<p>that held your pie?</p>\n\n<p>Without me, you’ll crumble</p>\n\n<p>Yeah, you’ll lay down and die!</p>\n\n\n\n<p>CHORUS:No, we’ve got Chai –</p>\n\n<p>We will survive!</p>\n\n<p>As long as we trust in our G-d</p>\n\n<p>We know we’ll stay alive.</p>\n\n<p>Our numbers will be countless</p>\n\n<p>As the stars up in the sky.</p>\n\n<p>Yes, we’ll survive…</p>\n\n<p>We will survive!</p>\n\n\n\n<p>Yeah, we’ve got Chai –</p>\n\n<p>We will survive!</p>\n\n<p>These miracles of freedom</p>\n\n<p>G-d delivered long ago -</p>\n\n<p>Still we tell our children,</p>\n\n<p>So the story they will know.</p>\n\n<p>We will survive!</p>\n\n<p>We have survived!!!!</p>\n\n<p>HEY, HEY!</p>\n",
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"covertext": "Old pirates, yes, they rob I, Sold I to the merchant ships, Minutes after they took I From the bottomless pit. But my ha...",
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"body": "<p>Old pirates, yes, they rob I,<br />\nSold I to the merchant ships,<br />\nMinutes after they took I<br />\nFrom the bottomless pit.<br />\n<br />\nBut my hand was made strong<br />\nBy the 'and of the Almighty.<br />\nWe forward in this generation<br />\nTriumphantly.<br />\n<br />\nWon't you help to sing<br />\nThese songs of freedom?<br />\n'Cause all I ever have,<br />\nRedemption songs,<br />\nRedemption songs.<br />\n<br />\nEmancipate yourself from mental slavery,<br />\nNone but ourselves can free our minds.<br />\nHave no fear for atomic energy,<br />\n'Cause none of them can stop the time.<br />\nHow long shall they kill our prophets,<br />\nWhile we stand aside and look?<br />\nSome say it's just a part of it,<br />\nWe've got to fulfill de book.<br />\n<br />\nWon't you help to sing<br />\nThese songs of freedom? <br />\n'Cause all I ever have,<br />\nRedemption songs,<br />\nRedemption songs,<br />\nRedemption songs.<br />\n<br />\nEmancipate yourself from mental slavery,<br />\nNone but ourselves can free our mind.<br />\nHave no fear for atomic energy,<br />\n'Cause none of them can stop the time.<br />\nHow long shall they kill our prophets,<br />\nWhile we stand aside and look?<br />\nSome say it's just a part of it,<br />\nWe've got to fulfill the book.<br />\n<br />\nWon't you help to sing, <br />\nThese songs of freedom? <br />\n'Cause all I ever had,<br />\nRedemption songs.<br />\nAll I ever had,<br />\nRedemption songs<br />\nThese songs of freedom<br />\nSongs of freedom</p>\n\n<p>Bob Marley</p>\n",
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"body": "\n\n<p>As our seder draws to a close I want to finish with a final reminder to you that this Pesach could herald the beginning of a change for each of us. Our eyes are open to the injustices and oppression that fills the world, and the responsibility that our freedom demands of us, and it is now up to each of us how we use this knowledge. <br />\n<br />\nWill we choose to forget or will we choose to act? </p>\n\n<p>The ball is in your court Chaverim, I invite each of you to be partners. Lets change the world together. </p>\n\n<p>Aleh Ve'Hagshem & Chazak Ve'Ematz</p>\n\n<p>Talya</p>\n\n<p>ps. take these Haggadot to your families - lets spread the word! </p>\n",
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Shulchan Oreich
Haggadah Section: Shulchan Oreich
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