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"body": "<p>In drinking our second cup of wine we reflect on God’s promise that we will be saved. In freedom we remember not only the narrowness of our bondage but also the freedom of our liberation.</p>\n\n<p>What signs give you assurance that the freedom of our liberation will come to pass?</p>\n\n<p> <em>ֵֹBaruch </em> <em>atah</em> <em> Adonai Eloheinu </em> <em>ruach</em> <em> </em> <em>ha’olam</em> <em> </em> <em>borei</em> <em> </em> <em>p’ri</em> <em> </em> <em>hagafen</em> <em>. </em> </p>\n\n<p>Blessed are You God, Spirit of the universe, creator of the fruit of the vine.</p>\n\n<p> <em>P’ri </em> <em>hagafen</em> <em>, </em> <em>ito</em> <em> </em> <em>nishteh</em> <em>, “</em> <em>l’chayim</em> <em>!” </em> </p>\n\n<p>The fruit of the vine, with it let us drink “to life!”</p>\n",
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"body": "<p>A Cup to Sustenance</p>\n\n<p>We work so hard everyday, to live our beliefs, to build just and loving relationships, and to just get by. And rarely do we pause to savor and appreciate that work. It is good to act for justice and it is righteous to pause and appreciate that work.</p>\n\n<p>Abraham Joshua Heschel, a Hasidic rabbi and organizer explains:</p>\n\n<p>“given the history of the people, this makes sense. A temple can be destroyed; a people dispersed, and so it happened for the Jews many times over thousands of years. But a Sabbath day cannot be burned, smashed or shattered.\"</p>\n\n<p><img src=\"https://www.haggadot.com/sites/default/files/styles/thumbnail/public/But%20a%20Sabbath%20day%20cannot%20be%20burned%2C%20smashed%20or%20shattered..jpg?itok=LDvxC1Ct\" alt=\"But%20a%20Sabbath%20day%20cannot%20be%20burned%2C%20smashed%20or%20shattered..jpg?itok=LDvxC1Ct\" /></p>\n\n<p>When we take the time to reflect, to breathe, we are creating the Sabbath or Shabbat in our everyday life.</p>\n\n<p>Meditation: Bring to mind something which sustains you either spiritually or physically. Then imagine what sustains it, and offer that your praises.</p>\n\n<p> <em>[Everyone </em> <em>say</em> <em> the blessing and drink the second cup of wine: ]</em> </p>\n\n<p>(Ashkenazi pronunciation, fem.) Brucha Yah Shechinah, eloheinu Malkat ha’olam, borayt p’ri ha-gafen.</p>\n\n<p>(Ashkenazi pronunciation, masc.) Baruch atah Adonai, eloheinu Melech ha’olam boreh p’ri ha-gafen.</p>\n\n<p>Blessed is Hashem, Sustainer of the Universe, Creator of the fruit of the vine.</p>\n",
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"body": "<p>Reader: Rabbi Gamaliel said that those who do not mention three things on Passover, did not fulfill the obligation to tell the story: pesach, matza and maror.</p>\n\n<p>All read: In every generation, each person should feel as if they themselves have gone forth from Mitzrayim.</p>\n\n<p>All point to items on the plate and read item names out loud:</p>\n\n<p><strong>Zeroa/Pesah</strong>, a roasted bone, beet or “Pashcal yam”. Evokes the offering made at the Temple in ancient times.</p>\n\n<p><strong>Beitza</strong>, a boiled egg, symbolizes the circle of life and death.</p>\n\n<p><strong>Maror</strong>, a bitter herb, reminds us of the bitterness of enslavement.</p>\n\n<p><strong>Charoset</strong>, a mixture of fruit, nuts, wine and spices, represents the mortar our ancestors used to build the structures of Mitzrayim</p>\n\n<p><strong>Karpas</strong>, a green vegetable, symbolizes hope and renewal.</p>\n\n<p><strong>Matzah</strong>, the bread of affliction</p>\n\n<p> <em>What else is on your passover plate? Look for one of the following:</em> </p>\n\n<p><strong>Kafe</strong>: coffee beans, which represent the bitterness of modern slavery, through forced migrant labor, bonded labor, slavery, human trafficking, sex trafficking, and child labor</p>\n\n<p><strong>Tapuz</strong>: an orange, which represents gender and sexual equality and justice, especially for queers, trans and gender variant people, and women. Consider taking the orange and sharing it at your table - enjoying the juicy segments and spitting out the bitter seeds.</p>\n\n<p><strong>Zayit</strong>: an olive, which represents solidarity with the struggle for justice and peace in Israel and Palestine.</p>\n\n<p><strong>Agvaniya</strong>: a tomato, which represents the farmworkers who harvest fruits and vegetables here in the United States, often migrant workers, underpaid for the difficult work upon which we rely. </p>\n\n<p><strong>Lock and Key</strong>: represents solidarity with those who are behind bars, with those who are labeled as felons in the community, and with the parents, children, and other family members of those who are locked up and locked out. </p>\n",
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"body": "<p><strong>Chorus:</strong></p>\n\n<p><strong>We who believe in freedom cannot rest<br />\nWe who believe in freedom cannot rest until it comes</strong></p>\n\n<p>Verses:</p>\n\n<p>Until the killing of Black men, Black mothers' sons<br />\nIs as important as the killing of white men, white mothers' sons</p>\n\n<p>When they took Trayvon and then Big Mike, there was no justice and no peace<br />\nBut when they took Eric Garner with no indictment, it brought us out into the streets</p>\n\n<p>As we strive to speak truth to power, and end all police brutality<br />\nWe stand against oppression of ALL people and raise up human dignity</p>\n\n<p>When we struggle to gain employment, resist prison and death on the street<br />\nWe are struggling for the lives of young people and fighting for their liberty</p>\n\n<p>The struggle exists in every sphere of life, as we work to build equity<br />\nIt's education, voting rights, and immigration, it's addressing our poverty</p>\n\n<p>When we stand together and speak in one voice, for freedom in our communities,<br />\nWe work to end all forms of discrimination and recognize our humanity</p>\n\n<p>It's easy to sing when you're happy - to sing when you're among friends,<br />\nBut when you sing above the din of inaction and hatred, you just can't stop until it ends...</p>\n\n<p>To me young people come first, they have the courage where we fail,<br />\nAnd if I can shed some light as they carry us through the gale</p>\n\n<p>Struggling myself don't mean a whole lot, I've come to realize<br />\nThat teaching others to stand up and fight is the only way our struggle survives</p>\n",
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"body": "<p>“We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. I desperately wanted mercy for Jimmy Dill and would have done anything to create justice for him, but I couldn’t pretend that his struggle was disconnected from my own. The ways in which I have been hurt—and have hurt others—are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us…. <strong>There is a strength, a power even, in understanding brokenness, because embracing our brokenness creates a need and desire for mercy, and perhaps a corresponding need to show mercy.</strong> When you experience mercy, you learn things that are hard to learn otherwise. You see things you can’t otherwise see; you hear things you can’t otherwise hear. You begin to recognize the humanity that resides in each of us.” - Bryan Stevenson.</p>\n\n<p>Just Mercy: A Story of Justice and Redemption. New York: Spiegel & Grau, 2014. 289-90.</p>\n\n<p>Jimmy Dill was a client of the Equal Justice Initiative who was executed by the state of Alabama in 2009. Like many of EJI’s clients, and many victims of state-sponsored murder, Jimmy was poor, black, and living with an intellectual disability. According to EJI’s press release at the time of Dill’s execution, “Jimmy Dill’s case is an extraordinary one because he received such grossly inadequate legal assistance that neither the jury nor the courts had the evidence needed to make a reliable decision about whether Mr. Dill was guilty of capital murder or whether a death sentence was appropriate. Because he was poor, Mr. Dill had only an appointed lawyer whose pay was limited to $1000 and who did not investigate or present evidence in Mr. Dill’s defense. Some 70% of the people on Alabama’s death row were represented at trial by lawyers whose compensation was capped at $1000.” Equal Justice Initiative. Alabama Executes Jimmy Dill. April 17, 2009. <a href=\"http://www.eji.org/node/293\">http://www.eji.org/node/293</a>.</p>\n",
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"covertext": "Eliyahu hanavi, Eliyahu hatishbi, Eliyahu, Eliyahu, Eliyahu, hagiladi. Bimheira beyameinu, yavo eleinu Im moshiach ben D...",
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"body": "<p>Eliyahu hanavi, Eliyahu hatishbi,<br />\nEliyahu, Eliyahu, Eliyahu, hagiladi.<br />\nBimheira beyameinu, yavo eleinu<br />\nIm moshiach ben David (2x)</p>\n\n<p>Elijah, the prophet; Elijah, the Tishbite; Elijah, the Gileadite! Come quickly in our days with the Messiah from the line of David. </p>\n\n<p><br />\nMiriam han’vi’ah oz v’zimrah b’yadah.<br />\nMiriam tirkod itanu l’taken et haolam.<br />\nBimheirah v’yameinu hi t’vi’einu<br />\nEl mei hay’shuah (2x)</p>\n\n<p>Miriam the prophet, strength and song in her hand; Miriam, dance with us in order to increase the song of the world! Miriam, dance with us in order to repair the world. Soon she will bring us to the waters of redemption!</p>\n",
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"body": "<p>In much of this Haggadah, we have observed the cultural convention of replacing the “O” in the word “G-d” with a dash. This is intended to keep the name of the divine holy, in case something bad happens to your piece of paper.</p>\n\n<p>Many of us find the words and concepts used to describe “G-d”, to be alienating, oppressive or meaningless. Judaism (as well as Islam and many other faiths) has many different and ancient words to attempt to describe our most personal experiences of awe and sacredness. We use many of these terms in this Haggadah, and encourage you to improvise with this text.</p>\n\n<p>In addition, this Haggadah will use both masculine and feminine G-D-language. These human, bodily metaphors for God are intended not to limit our understanding of God, who is beyond space and time and body, but to expand our understanding. Because Hebrew is a gendered language, we cannot escape “he” and “she” throughout the seder. Therefore, some passages within offer open gender pronouns. As you feel most comfortable, use whatever language resonates most with your connection to the readings.</p>\n\n<p><strong>Use whatever words resonate for you to describe what is meaningful and holy in the universe. </strong>Consider the following: </p>\n\n<p>Hashem- The Name</p>\n\n<p>HaMakom – The Space</p>\n\n<p>Shechina – Indwelling presence, Feminine aspect of the divine</p>\n\n<p>Tsur – Rock</p>\n\n<p>Rhamana – Compassionate One</p>\n\n<p>Ehyeh Asher Ehyeh – I Will Be What I Will Be</p>\n\n<p>Shalom – Peace, Wholeness</p>\n\n<p>Malkah – Queen</p>\n\n<p>Ayn Sof –Infinite</p>\n\n<p>One Yesod - Foundation</p>\n",
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"body": "<p><strong>The Wise Child:</strong> </p>\n\n<p>Who is considered wise? In 2006 6.7% of US public school children were Gifted and Talented. However the percentage of white public school children was more than double the percentage of Black public school children, which was the lowest of any race/ethnicity. Studies show that white teachers are less likely to view black students as high achieving and college bound and more likely to expect them to drop out of school.</p>\n\n<p><strong>The Wicked Child: </strong></p>\n\n<p>Who is considered wicked? Studies show that teachers of all races are more likely to punish black children than their white counterparts. In fact Black children are more likely to be viewed as angry, violent and even older by white study participants. This has very real and deadly consequences ranging from the creation of a school to prison pipeline, the physical abuse of children by school safety officers and the murder of Black children like Tamir Rice.</p>\n\n<p><strong>The Simple Child: </strong></p>\n\n<p>Who is considered simple? Black and Latino youth, particularly boys, are disproportionately classified as students with disabilities. They are especially likely to be classified with “stigmatized” learning disabilities such as emotional disturbance, mental retardation or intellectual disabilities and some other categories while they are underrepresented in categories like autism, speech and language.</p>\n\n<p><strong>The Child Who Does Not Yet Know How to Ask: </strong></p>\n\n<p>Whose voices do we listen to? Are there children who don’t know how to speak? Or are we not listening to the words they’re using? The language of our Black and Brown children is often devalued. “Speak English” is the common rejoinder to students trying to express themselves in African American Vernacular English, Spanish or other (neo)indigenous languages. But as Teachers College professor Jamila Lyiscott asks, “Who controls articulation?”</p>\n\n<p> <em><strong>How does white supremacy shape the way we view our children? How can we work toward building a more just world where every child is seen and loved for who they are?</strong></em> </p>\n",
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"body": "<p>It is a tradition at the Seder to include a section entitled “the Four Children.” We have turned it upside down, to remind us that as adults we have a lot to learn from youth. From the U.S. to South Africa to Palestine, young people have been, and are, at the forefront of most of the social justice movements on this planet. As people in our 20's and 30's, sometimes we can hold the role of the child; other times, the role of the adult. </p>\n\n<p>[Read out loud]</p>\n\n<p><strong>The Angry Adult</strong> – Violent and oppressive things are happening to me, the people I love and people I don’t even know. Why can’t we make the people in power hurt the way we are all hurting?</p>\n\n<p>Hatred and violence can never overcome hatred and violence. Only love and compassion can transform our world.</p>\n\n<p>Cambodian Buddhist monk Maha Ghosananda, whose family was killed by the Khmer Rouge, has written: It is a law of the universe that retaliation, hatred, and revenge only continue the cycle and never stop it. Reconciliation does not mean that we surrender rights and conditions, but means rather that we use love in all our negotiations. It means that we see ourselves in the opponent -- for what is the opponent but a being in ignorance, and we ourselves are also ignorant of many things. Therefore, only loving kindness and right-mindfulness can free us.</p>\n\n<p><strong>The Ashamed Adult </strong>– I’m so ashamed of what my people are doing that I have no way of dealing with it?!?</p>\n\n<p>We must acknowledge our feelings of guilt, shame and disappointment, while ultimately using the fire of injustice to fuel us in working for change. We must also remember the amazing people in all cultures, who are working to dismantle oppression together everyday.</p>\n\n<p>Marianne Williamson said: “Our deepest fear is not that we are inadequate; our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented and fabulous? Actually who are you not to be? You are a child of G-d. Your playing small doesn’t serve the world. There’s nothing enlightened about shrinking so that other people won’t feel insecure around you. We were born to make manifest the glory of G-d that is within us. It’s not just in some of us, it’s in everyone. And as we let our own light shine, we unconsciously give others permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.” </p>\n\n<p><strong>The Fearful Adult</strong> – Why should I care about ‘those people’ when they don’t care about me? If I share what I have, there won’t be enough and I will end up suffering.</p>\n\n<p>We must challenge the sense of scarcity that we have learned from capitalism and our histories of oppression. If we change the way food, housing, education, and resources are distributed, we could all have enough.</p>\n\n<p>Martin Luther King said: It really boils down to this: that all life is interrelated. We are all caught in an inescapable network of mutuality, tied into a single garment of destiny. Whatever affects one directly, affects all indirectly. We are made to live together because of the interrelated structure of reality.</p>\n\n<p><strong>The Compassionate Adult</strong> – How can I struggle for justice with an open heart? How can we live in a way that builds the world we want to live in, without losing hope?</p>\n\n<p>This is the question that we answer with our lives.</p>\n\n<p>Rabbi Abraham Joshua Heschel wrote: Just to be is a blessing. Just to live is holy. And yet being alive is no answer to the problems of living. To be or not to be is not the question. The vital question is: how to be and how not to be…to pray is to recollect passionately the perpetual urgency of this vital question.</p>\n\n<p>Anne Frank wrote: It’s really a wonder that I haven’t dropped all of my ideals, because they seem so absurd and impossible to carry out. Yet I keep them, because in spite of everything, I still believe that people are really good at heart. I simply can’t build up my hopes on a foundation consisting of confusion, misery, and death. I see the world gradually being turned into a wilderness, I hear the ever approaching thunder, which will destroy us too; I can feel the sufferings of millions and yet, if I look up into the heavens, I think that it will all come right, that this cruelty too will end and that peace and tranquility will return again. In the meantime, I must uphold my ideals, for perhaps the time will come when I shall be able to carry them out.</p>\n\n<p><strong>Each of us bears in our own belly the angry one, the ashamed one, the frightened one, the compassionate one. Which of these children shall we bring to birth? Only if we can deeply hear all four of them can we truthfully answer the fourth question. Only if we can deeply hear all four of them can we bring to birth a child, a people that is truly wise.</strong></p>\n",
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Urchatz: Closing
Haggadah Section: Urchatz
Unlike nearly every other element of the Seder, this washing is unaccompanied by a blessing, perhaps because the washing, itself, is a blessing.
Source:
Rabbi Sharon Brous, Americans for Peace Now, 2005
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