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"body": "<p>Welcome to the Latino-Jewish Student Coalition’s Fourth Annual Freedom Seder. In the spirit of Passover, let’s start with a few questions: what is a “seder,” let alone a “freedom seder” and why Latinos and Jews?</p>\n\n<p>A seder literally translates to “order” in Hebrew and marks the ritual meal held the first two nights of Passover, the Jewish holiday that is both a celebration of freedom from slavery in Egypt and a protest for those left behind. During a seder we read from the Haggadah, the book you’re holding now, rich in the most thought provoking of questions, traditions and text. It is written cryptically on purpose, so please discuss at your tables and ask questions if something needs clarifying.</p>\n\n\n\n<p>The Haggadah tells us that in every generation we must personally feel as if we are still slaves coming out of Egypt. We are told to do this by telling the story of Passover at the seder, regardless of how recently we watched “The Prince of Egypt” or how many seders we’ve already attended this year, so that we internalize the story as our own, feeling what it means to be a slave and then free to ensure that this message remains a part of us, our children and children’s children.</p>\n\n<p>But in addition to telling the story of Exodus from so long ago, our collective obligation extends to telling and listening to the stories of our day, of men, women and children still yearning and fighting to be free. As such, at this seder, we will incorporate our generation’s stories of Exodus.</p>\n\n<p>The Haggadah’s text, drenched with meaning and *grape juice* stains, lends itself as a powerful call to action. The only chance we have of tackling our world’s challenges, of creating meaningful change with the potential to ripple beyond this group or this campus, is to join with our partners and get to work as a united front. The Jewish and Latino communities, two immigrant communities, each with its own unique history, tradition and causes, are two communities so worthy of one another. Regardless of the issue, whether it be tackling immigration reform, changing our education system or fighting racism or bigotry on our campus, if we do so together, our collective force is unstoppable. But to reach this point, let’s start with breaking matzah, appreciating each other and where we came from.</p>\n\n<p>The Passover seder ends with the cry, “l’shanah haba’ah b’yerushalayim,” which translates to “Next Year in Jerusalem.” In its most literal interpretation, it’s a call for the coming of the messiah, invoking the dream of generations of Jews to once again be reunited in our holy city. But it is also a call for better times, that next year we will all be free, that we will no longer have to dip the bitter herbs into salt water as a reminder of our tears, but live in a world where basic humanity and dignity is awarded to all. Together we can work to realize this dream.<br />\n<br />\nNext year may we all be free.</p>\n\n<p> - Ethan and Tracy</p>\n",
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"body": "<p>Go down Moses way down in Egypt land<br />\nTell all Pharaohs to let My people go</p>\n\n<p>When Israel was in Egypt land<br />\nLet My people go<br />\nOppressed so hard they could not stand<br />\nLet My people go</p>\n\n<p>So the God seyeth, Go down, Moses way down in Egypt land<br />\nTell all Pharaohs to let My people go</p>\n\n<p>So Moses went to Egypt land<br />\nLet My people go<br />\nHe made all Pharaohs understand<br />\nLet My people go</p>\n\n<p>Yes The Lord said, Go down, Moses way down in Egypt land<br />\nTell all Pharaohs to let My people go</p>\n\n<p>Thus spoke the Lord, bold Moses said<br />\nLet My people go<br />\nIf not I'll smite, your firstborns dead<br />\nLet My people go</p>\n\n<p>God, The Lord said, Go down, Moses way down in Egypt land<br />\nTell all Pharaohs to let My people go</p>\n\n<p>Tell all Pharaohs to let My people go</p>\n",
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"body": "<p><strong>The wicked son is not wicked in any of the usual ways. He is not violent or sexually immoral; he does not keep slaves or steal. His wickedness is that he is indifferent to the fate of the Jewish people. “What is this to you?” he asks. “To you,” not “To me.” What he is saying, in effect, is “The fate of my people is not my concern.” Here is a vexing demand sometimes made of young Jews by their elders in America today. You should worry about the Jews more than you worry about non-Jews. </strong>In the shtetls of the Pale, or the ghettos of Morocco, this was not such a difficult thing to ask, because who had a choice? Jews were sequestered from the world, so why should they have cared <em> </em> about its problems? But in America, this unique Diaspora nation, a place that comprehensively accepts, even embraces, its Jewish citizens, this becomes a more troubling proposition. Which is why <strong>a war rages in the souls of American Jews, the war between the universal and the particular.</strong> It is not a form of chauvinism to declare that the fate of Ethiopian Jews is an overriding concern of the American Jewish community, but what happens to non-Jewish Ethiopians is only a marginal concern?</p>\n\n<p><strong>This question arises anew in each successive generation. Those Jews who were college students in the 1980s experienced this dilemma rather directly. Two liberation movements then preoccupied many campuses: the struggle against apartheid in South Africa, and the fight to free Soviet Jewry. Both were righteous causes. But one benefited Jews directly, and the other didn’t. Many Jews made the struggle against white South Africa their cause. This was to their everlasting credit, as Jews and as moral beings. But what would have happened if no American Jew had made the cause of Soviet Jewry his own? Here is the same question put another way: Was it parochial or chauvinistic of the nations of sub-Saharan Africa to fight apartheid with singular focus?</strong></p>\n\n<p><strong>There are so many challenges embedded in Judaism, but perhaps this is the greatest one of all: How do we balance our faith’s demand to care especially for our fellow Jews, and care especially for the entire world, at the same time? </strong></p>\n",
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"body": "<p>We interrupt this celebration of liberation to bring you a word from the Jewish id. “Pour out Thy Wrath,” we demand of God. But wait. <strong>We</strong> moderns<strong> have been told that we are opening the door for Elijah as a way of signaling our readiness to work for a better time, a messianic age free of strife and unfairness. Aren’t we opening the door to the poor, and to the people of all nations, inviting them to come eat with us and learn with us? Well, yes, but we open doors, and close doors, for many reasons. In the ghettos of Europe, Jews opened their doors at this moment for two fascinating and conflicting reasons. One was to let the gentiles see that, yes, indeed, the Jews were doing what they claimed they were doing, having an innocent meal together--no Christian children being slaughtered here, thank you very much. At the same time, employing words not understood by their neighbors, the JEws were venting their anger at the gentiles who were making their lives a misery.</strong></p>\n\n\n\n<p>The anger of our ghetto ancestors was understandable. Why not let powerless people have their fantasies of justice and revenge? But should we pour out our wrath today, onto societies that accept us? Or, to ask the question another way, <strong>is righteous anger, even aimed at ancient enemies, and not our neighbors, ennobling or distorting? Anger, channeled destructively, can lead to vindictiveness, to a kind of constricting tribalism that sees everyone one the other side of our circled wagons as an enemy. Destructive anger is one of the great dangers of our age. Technology has, among other things, enabled the instantaneous transmission of invective; the Internet is used all too often to demonize and polarize. The Talmud tells us that God loves the man who does not get angry.</strong></p>\n\n<p><br />\n<strong>But isn’t anger also a useful motivator? Isn’t there such a thing as righteous anger? The abolitionists were angry; the suffragists were angry; Herzl was angry; Gandhi was angry. But they poured their wrath not into vengeful violence, but into new foundations of justice. But how do we know when our constructive anger becomes dangerous? Can we ever trust our emotions? OR is that why we have law--because we can’t?</strong></p>\n",
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"covertext": "The Haggadah saves the most demanding call for the final moments of the seder. “Next year in Jerusalem,” we declare, som...",
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"body": "<p>The Haggadah saves the most demanding call for the final moments of the seder. “Next year in Jerusalem,” we declare, sometimes nervously, sometimes self-consciously, often ambivalently.</p>\n\n<p>At the very least, we can understand the call “Next Year in Jerusalem” as a repudiation of the wicked son: Jews, no matter our politics, have a special responsibility to tie ourselves to Israel’s fate, and to work for the vision of Israel in which we believe. But “Next Year in Jerusalem” also has a spiritual meaning. In Jerusalem itself, the seder concludes with the the call “Next year in a rebuilt Jerusalem.” The Jerusalem Jerusalemites are striving for is something else altogether, the Jerusalem on high. Jerusalem is the symbol of peace, the destination of the Messiah, the holiest place on earth, the purest expression of the profound Jewish belief that the world will one day be a better place. It is this idea of Jerusalem for which we also reach. When we reach it--and we will, for that is the core Jewish belief--there will be no more need for seders and Haggadot: We will live in a world in which the poor are fed and sheltered and the sick healed; in which the Jews are accepted as a free people; in which no one is persecuted or enslaved. Until that day arrives, we will continue to gather around the Passover table, to remind ourselves, and each other, of the work we must do. So what are we going to do?</p>\n",
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"handle": "have-we-actually-left-egypt",
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"covertext": "Who can say we’ve actually left? “Wherever you live, it is probably Egypt,” Michael Walzer wrote. Do you live in a place...",
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"body": "<p>Who can say we’ve actually left? “Wherever you live, it is probably Egypt,” Michael Walzer wrote.</p>\n\n<p>Do you live in a place where some people work two and three jobs to feed their children, and others don’t even have a single, poorly paid job? Do you live in a community in which the rich are fabulously rich, and the poor humiliated and desperate? Do you live among people who worship the golden calves of obsessive acquisitiveness, among people whose children are blessed by material abundance and cursed by spiritual impoverishment? Do you live in a place in which some people are more equal than others?</p>\n\n<p>In America, the unemployment rate for African-Americans is nearly twice as high as it is for whites. Black people are five times as likely to be incarcerated as whites. Infant mortality in the black community is twice as high as it is among whites. America is a golden land, absolutely, and for Jews, it has been an ark of refuge. But is has not yet fulfilled its promise.</p>\n\n<p>The same is true for that other Promised Land. Jewish citizens of Israel have median household incomes almost double that of Arab citizens and an infant mortality rate less than half that of Arabs. Israel represents the greatest miracle in Jewish life in two thousand years--and its achievements are stupendous (and not merely in comparison to its dysfunctional neighbors)--and yet its promise is also unfulfilled.</p>\n\n<p>The seder marks the flight from the humiliation of slavery to the grandeur of freedom, but not everyone has come on this journey. It is impossible to love the stranger as much as we love our own king, but aren’t we still commanded to bring everyone out of Egypt?</p>",
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"body": "<p>¿Quién, quién, quién como Jehová? </p>\n\n<p>que con su poder el mar abrió</p>\n\n\n\n<p>Oirán las naciones lo que El hizo, </p>\n\n<p>Oiran donde quiera sus prodigios</p>\n\n\n\n<p>Su pueblo le cantara, con panderos danzarán </p>\n\n<p>Y dirán quién, quién como Jehová.</p>\n\n\n\n<p>Avadim hayinu, hayinu</p>\n\n<p>Atah b’nai chorin, b’nai chorin</p>\n\n<p>Avadim hayinu, atah, atah</p>\n\n<p>b’nai chorin</p>\n",
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