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"body": "<p>I'm so glad you've come to our community Passover <em>seder</em> ! We're trying things a bit differently this year, with thanks to <em>haggadot.com</em>. If you like it, let us know right away; if not, send an email after Passover.</p>\n\n<p>If you're new to Heska Amuna Synagogue, welcome! If you're a veteran, go out of your way to make someone else feel welcome!</p>\n\n<p>We're excited to begin, by sharingspecial <em>Seder</em> memories:</p>\n\n<p>– special Passover tradition</p>\n\n<p>– best moment at the old family <em>Seder</em> </p>\n\n<p>– worst, or funniest <em>Seder </em> moment</p>\n",
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"body": "<p>When Israel was in Egypt’s land,<br />\nLet My people go!<br />\nOppressed so hard they could not stand,<br />\nLet My people go!</p>\n\n<p>Refrain:<br />\nGo down, Moses,<br />\nWay down in Egypt’s land;<br />\nTell old Pharaoh<br />\nTo let My people go!</p>\n\n<p>No more shall they in bondage toil,<br />\nLet My people go!<br />\nLet them come out with Egypt’s spoil,<br />\nLet My people go!</p>\n\n<p>You need not always weep and mourn,<br />\nLet My people go!<br />\nAnd wear these slav’ry chains forlorn,<br />\nLet My people go!</p>\n\n<p>Your foes shall not before you stand,<br />\nLet My people go!<br />\nAnd you’ll possess fair Canaan’s land,<br />\nLet My people go!</p>\n",
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"covertext": "Abraham Joshua Heschel, The Prophets (New York: Harper Perennial Modern Classics, 2001), p. 19 Above all, the prophets...",
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"body": "<p><strong>Abraham Joshua Heschel</strong>, <em>The Prophets</em> (New York: Harper Perennial Modern Classics, 2001), p. 19</p>\n\n<p>Above all, the prophets reminded us of the moral state of a people: Few are guilty, but all are responsible.</p>\n\n<p>( <em>Ha Lachma Anya</em> ) <strong>הָא לַחְמָא עַנְיָא</strong></p>\n\n<p>הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַתָּא הָכָא, לְשָנָה הַבָּאָה בְּאַרְעָא דְיִשְרָאֵל. הָשַתָּא עַבְדֵי, לְשָנָה הַבָּאָה בְּנֵי חוֹרִין.</p>\n\n<p>This bread of affliction which our ancestors at in the land of Egypt: Let all who are hungry, come eat; all who are needy, come share Passover. Now, we are here, next year in the Land of Israel; now, we are slaves, next year, free people!</p>\n\n<p><strong>Babylonian Talmud</strong>, <em>Pesachim 115b</em> </p>\n\n<p>Shmuel said: it is written “the bread of affliction” (Deut. 16:3)—bread which elicits conversation.</p>\n\n<p><strong>Babylonian Talmud</strong>, <em>Yoma</em> 74b</p>\n\n<p>You cannot compare one who has bread in his basket with one who has none.</p>\n\n<p><strong>Rashi</strong>, (France, 11th cent.), commentary thereon</p>\n\n<p>This refers to one who has food today but worries about [food for] tomorrow.</p>\n\n<p><strong>Josef Karo¸ </strong> <em>Shulchan Aruch</em>, (Late Medieval law code) “Yoreh De’ah” 250:1</p>\n\n<p>כמה נותנין לעני, די מחסורו אשר יחסר לו. כיצד, אם היה רעב, יאכילוהו. היה צריך לכסות, יכסוהו. אין לו כלי בית, קונה לו כלי בית...וכן לכל אחד ואחד לפי מה שצריך.</p>\n\n<p>How much is it appropriate to give to the poor? “Sufficient for his needs in that which he lacks.” If he is hungry, one must feed him. If he needs clothing, one must clothe him. If he lacks housing utensils, one must provide him with housing utensils… To each person according to what he needs.</p>\n",
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"covertext": "Haggadah Avadim hayinu, hayinu Atah b’nai chorin, b’nai chorin Avadim hayinu, atah, atah b’nai chorin עֲבָדִים הָיִי...",
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"body": "<p><strong> <em>Haggadah</em> </strong></p>\n\n<p> <em>Avadim hayinu, hayinu<br />\nAtah b’nai chorin, b’nai chorin<br />\nAvadim hayinu, atah, atah b’nai chorin</em> </p>\n\n<p><strong>עֲבָדִים הָיִינו</strong> ( <em>Avadim Hayyinu</em> )</p>\n\n<p>כִּי-יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְיָ אֱ-לֹהֵינוּ אֶתְכֶם: וְאָמַרְתָּ לְבִנְךָ עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם וַיֹּצִיאֵנוּ יְיָ מִמִּצְרַיִם בְּיָד חֲזָקָה: וַיִּתֵּן יְיָ אוֹתֹת וּמֹפְתִים גְּדֹלִים וְרָעִים | בְּמִצְרַיִם בְּפַרְעֹה וּבְכָל-בֵּיתוֹ לְעֵינֵינוּ:</p>\n\n<p>וְאוֹתָנוּ הוֹצִיא מִשָּׁם לְמַעַן הָבִיא אֹתָנוּ לָתֶת לָנוּ אֶת-הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ:</p>\n\n<p><strong>Deut. 6: 20-23</strong></p>\n\n<p>In future, when your son asks you: What are the testimonies, laws, and ordinances which God, our god, commanded you?</p>\n\n<p>You say to your son, We were slaves to Pharaoh in Egypt, and God, <em>our</em> god brought us out of Egypt with a strong hand and outstretched arm. Before our eyes, God gave us signs and wonders, great and grievous, upon Egypt, Pharaoh, and all his household. <em>Us</em>, he brought from there, that he might bring us and give us the Land which he swore to our fathers.</p>\n\n<p><strong>Exodus 2:11</strong></p>\n\n<p>Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers.</p>\n\n<p><strong>Rashi</strong>, thereon</p>\n\n<p>He was lashing and driving him, and he [the Hebrew man] was the husband of Shelomit the daughter of Dibri [who was mentioned in Lev. 24:10], and he [the taskmaster] laid his eyes on her. So he woke him [the Hebrew] at night and took him out of his house, and he [the taskmaster] returned and entered the house and was intimate with his wife while she thought that he was her husband. The man returned home and became aware of the matter. When that Egyptian saw that he had become aware of the matter, he struck [him] and drove him all day.</p>\n",
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"covertext": "http://www.ccaht.org/recognizethesigns.html Recognize the Signs of Human Trafficking (The Polaris Project) This list is...",
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"body": "<p><a href=\"http://www.ccaht.org/recognizethesigns.html\"> <em>http://www.ccaht.org/recognizethesigns.html</em> </a></p>\n\n<p><strong>Recognize the Signs of Human Trafficking</strong></p>\n\n<p>(<a href=\"http://www.polarisproject.org/human-trafficking/recognizing-the-signs\">The Polaris Project</a>)</p>\n\n<p>This list is not exhaustive and represents only a selection of possible indicators. Also, the red flags in this list may not be present in all trafficking cases and are not cumulative.</p>\n\n<p><strong>Common Work and Living Conditions: The Individual(s) in Question</strong></p>\n\n<ul>\n\t<li>Is not free to leave or come and go as he/she wishes</li>\n\t<li>Is under 18 and is providing commercial sex acts</li>\n\t<li>Is in the commercial sex industry and has a pimp / manager</li>\n\t<li>Is unpaid, paid very little, or paid only through tips</li>\n\t<li>Works excessively long and/or unusual hours</li>\n\t<li>Is not allowed breaks or suffers under unusual restrictions at work</li>\n\t<li>Owes a large debt and is unable to pay it off</li>\n\t<li>Was recruited through false promises concerning the nature and conditions of his/her work</li>\n\t<li>High security measures exist in the work and/or living locations (e.g. opaque windows, boarded up windows, bars on windows, barbed wire, security cameras, etc.)</li>\n</ul>\n\n<p><strong>Poor Mental Health or Abnormal Behavior</strong></p>\n\n<ul>\n\t<li>Is fearful, anxious, depressed, submissive, tense, or nervous/paranoid</li>\n\t<li>Exhibits unusually fearful or anxious behavior after bringing up law enforcement</li>\n\t<li>Avoids eye contact</li>\n</ul>\n\n<p><strong>Poor Physical Health</strong></p>\n\n<ul>\n\t<li>Lacks health care</li>\n\t<li>Appears malnourished</li>\n\t<li>Shows signs of physical and/or sexual abuse, physical restraint, confinement, or torture</li>\n</ul>\n\n<p><strong>Lack of Control</strong></p>\n\n<ul>\n\t<li>Has few or no personal possessions</li>\n\t<li>Is not in control of his/her own money, no financial records, or bank account</li>\n\t<li>Is not in control of his/her own identification documents (ID or passport)</li>\n\t<li>Is not allowed or able to speak for themselves (a third party may insist on being present and/or translating)</li>\n</ul>\n\n<p><strong>Other</strong></p>\n\n<ul>\n\t<li>Claims of just visiting and inability to clarify where he/she is staying/address</li>\n\t<li>Lack of knowledge of whereabouts and/or do not know what city he/she is in</li>\n\t<li>Loss of sense of time</li>\n\t<li>Has numerous inconsistencies in his/her story </li>\n</ul>\n\n<p><strong>If you suspect signs of human trafficking, please contact your local law enforcement.</strong></p>\n",
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"body": "<p>Share a special Seder memory</p>\n\n\n\n<p>– special Passover tradition</p>\n\n<p>– best moment at the old family Seder</p>\n\n<p>– worst, or funniest Seder moment</p>\n",
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"covertext": "The Two-Minute Haggadah : A Passover service for the impatient, by Michael Rubiner Opening prayers: Thanks, God, for cr...",
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"body": "<p> <em>The Two-Minute Haggadah</em> : A Passover service for the impatient, by Michael Rubiner</p>\n\n<p>Opening prayers:</p>\n\n<p>Thanks, God, for creating wine. (Drink wine.)</p>\n\n<p>Thanks for creating produce. (Eat parsley.)</p>\n\n<p>Overview: Once we were slaves in Egypt. Now we're free. That's why we're doing this.</p>\n\n<p>Four questions:<br />\n1. What's up with the matzoh?<br />\n2. What's the deal with horseradish?<br />\n3. What's with the dipping of the herbs?<br />\n4. What's this whole slouching at the table business?</p>\n\n<p>Answers:<br />\n1. When we left Egypt, we were in a hurry. There was no time for making decent bread.<br />\n2. Life was bitter, like horseradish.<br />\n3. It's called symbolism.<br />\n4. Free people get to slouch.</p>\n\n<p>A funny story: Once, these five rabbis talked all night, then it was morning. ( <em>Heat soup now.</em> )</p>\n\n<p>The four kinds of children and how to deal with them:<br />\nWise child—explain Passover.<br />\nSimple child—explain Passover slowly.<br />\nSilent child—explain Passover loudly.<br />\nWicked child—browbeat in front of the relatives.</p>\n\n<p>Speaking of children: We hid some matzoh. Whoever finds it gets five bucks.</p>\n\n<p>The story of Passover: It's a long time ago. We're slaves in Egypt. Pharaoh is a nightmare. We cry out for help. God brings plagues upon the Egyptians. We escape, bake some matzoh. God parts the Red Sea. We make it through; the Egyptians aren't so lucky. We wander 40 years in the desert, eat manna, get the Torah, wind up in Israel, get a new temple, enjoy several years without being persecuted again. ( <em>Let brisket cool now.</em> )</p>\n\n<p>The 10 Plagues: Blood, Frogs, Lice—you name it.</p>\n\n<p>The singing of \"Dayenu\":<br />\nIf God had gotten us out of Egypt and not punished our enemies, it would've been enough. If he'd punished our enemies and not parted the Red Sea, it would've been enough.</p>\n\n<p>If he'd parted the Red Sea—( <em>Remove gefilte fish from refrigerator now.</em> )</p>\n\n<p>Eat matzoh. Drink more wine. Slouch.</p>\n\n<p>Thanks again, God, for everything. <strong>SERVE MEAL.</strong></p>\n",
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"handle": "heroic-and-visionary-women-passover-ruth-bader-ginsburg-lauren-holtzblatt",
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"covertext": "On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having livedthrough that story,...",
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"body": "<p>On Passover, Jews are commanded to tell the story of the Exodus and to see ourselves as having livedthrough that story, so that we may better learn how to live our lives today. The stories we tell our childrenshape what they believe to be possible—which is why at Passover, we must tell the stories of the women whoplayed a crucial role in the Exodus narrative.</p>\n\n<p>The Book of Exodus, much like the Book of Genesis, opens in pervasive darkness. Genesis describes the earthas “unformed and void, with darkness over the surface of the deep.” (Genesis 1:2) In Exodus, darkness attends the accessionof a new Pharaoh who feared the Israelites and so enslaved them. God alone lights the way out of thedarkness in Genesis. But in Exodus, God has many partners, first among them, five brave women.</p>\n\n<p>There is Yocheved, Moses’ mother, and Shifra and Puah, the famous midwives. Each defies Pharaoh’s decree tokill the Israelite baby boys. And there is Miriam, Moses’ sister, about whom the following midrash is taught:<br />\n\"[When Miriam’s only brother was Aaron] she prophesied… 'my mother is destined to bear a son who will save Israel.' When [Moses] was born the whole house… filled with light[.] [Miriam’s] father arose and kissed her on the head, saying, 'My daughter, your prophecy has been fulfilled.' But when they threw [Moses] into the river her father tapped her on the head saying, 'Daughter, where is your prophecy?' So it is written, 'And [Miriam] stood afar off to know what would be[come of] the latter part of her prophecy.'\" (Babylonian Talmud, Megillah 14a)</p>\n\n<p>Finally, there is Pharaoh’s daughter Batya, who defies her own father and plucks baby Moses out of the Nile.The Midrash reminds us that Batya knew exactly what she doing:<br />\n\"When Pharaoh’s daughter’s handmaidens saw that she intended to rescue Moses, they attempted to dissuade her, and persuade her to heed her father. They said to her: 'Our mistress, it is the way of the world that when a king issues a decree, it is not heeded by the entire world, but his children and the members of his household do observe it, and you wish to transgress your father’s decree?'\" (Babylonian Talmud, Sotah 12b)</p>\n\n<p>But transgress she did.</p>\n\n<p>These women had a vision leading out of the darkness shrouding their world. They were women of action,prepared to defy authority to make their vision a reality bathed in the light of the day.</p>\n\n<p>Retelling the heroic stories of Yocheved, Shifra, Puah, Miriam and Batya reminds our daughters that with visionand the courage to act, they can carry forward the tradition those intrepid women launched.</p>\n\n<p>While there is much light in today’s world, there remains in our universe disheartening darkness, inhumanityspawned by ignorance and hate. We see horrific examples in the Middle East, parts of Africa, and the Ukraine.The Passover story recalls to all of us—women and men—that with vision and action we can join hands withothers of like mind, kindling lights along paths leading out of the terrifying darkness.</p>\n",
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"covertext": "It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so...",
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"body": "<p>It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us—that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion—that we here highly resolve that these dead shall not have died in vain—that this nation, under God, shall have a new birth of freedom—and that government of the people, by the people, for the people, shall not perish from the earth.</p>\n\n<p>Abraham Lincoln</p>\n",
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"handle": "truah-rabbinic-call-human-rights",
"title": "T'ruah: The Rabbinic Call for Human Rights",
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"covertext": "Dr. Martin Luther King, Jr., said: \"Moses might not get to see Canaan, but his children will see it. He even got to the...",
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"body": "<p>Dr. Martin Luther King, Jr., said: </p>\n\n<p>\"Moses might not get to see Canaan, but his children will see it. He even got to the mountaintop enough to see it and that assured him that it was coming. But the beauty of the thing is that there's always a Joshua to take up his work and take the children on in. And it's there waiting with its milk and honey, and with all of the bountiful beauty that God has in store for His children.\"</p>\n\n<p>The Talmud (Eruvin 22b) teaches that even Joshua didn't finish the work, but he did build \"roads with stations.\" He paved the way forward and set up stopping points along the way.</p>\n\n<p>What roads toward justice have been paved for you? What roads will you pave for the future?</p>\n\n<p>What human rights issue weighs most on you this Passover? What is the Promised Land you see from the mountaintop? What is the next waystation we can reach?</p>\n",
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"covertext": "The Question of Race, Yehuda Hausman It has been a particularly troubling year for race relations in America. Places lik...",
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"body": "<p><strong>The Question of Race</strong>, Yehuda Hausman</p>\n\n<p>It has been a particularly troubling year for race relations in America. Places like Ferguson, Missouri have become emblematic of a deep and enduring frustration among many people of color: why is it so difficult to communicate to the vast majority of whites just what it feels like to be brown or black -</p>\n\n<p>What is it to be refused a taxi, or shadowed by a clerk in a high-end boutique, what is it to be pulled off the highway, or refused an apartment or a job - all for being black - White women and men have been spared, by accident of birth, from such demeaning experiences.</p>\n\n<p>As we enter Shabbat HaGadol, the Great Sabbath before Passover, the Jewish soul sets out on a journey to rediscover its past. Toward this end, with all that has happened this year, it seemed appropriate to compare Israel's experience of servitude in Egypt with the African-American experience of slavery in this country's lands.</p>\n\n<p>Today's Jew has no immediate memory of the sting of the lash. Yet each Passover, the Children of Israel are commanded to imagine life beneath the fist of Pharaoh. In fact, each day, in our liturgy, we revisit slavery and Exodus during the recitation of Shema. All this may suggest that while the physical wounds of slavery healed long ago, as evidenced by our collective consciousness and a host of memorializing rituals, some scars are ineffaceable.</p>\n\n<p>It is perhaps these ineffaceable scars that have made Jews empathic to the cause of Civil Rights and great activists for social equality throughout the world. However, to believe that every minority suffers (or suffered) the same sort of oppression is itself a form of oppression. Against this end, I would like to suggest that in many ways African-American slaves suffered far more than the Hebrews did in Egypt.</p>\n\n<p>It is true that both African-Americans and Israelites were enslaved for many years. Dr. King was fond of reminding his listeners that the first slave ship arrived on American shores in 1616, several years before the pilgrims arrived at Plymouth Rock on the Mayflower. His goal was to remind black Americans that they had as much right to the bounty of America as any of the white men and women whose ancestors had set sail from European ports.</p>\n\n<p>The length of Israel's enslavement is matter of some debate, one Biblical verse refers to a period of \"four generations,\" another verse speaks of \"400 hundred years\" and yet another of \"430 years.\" (Gen 15:13,16; Ex. 6; 12:40) However, Israel arrived in Egypt in a manner that was altogether different from African slaves who, stolen from their homes and packed like sardines in slave-ships, many did not survive the trek across the Atlantic. In contrast, Jacob and his clan of seventy souls arrived on royal wagons and were greeted, quite literally, with a King's welcome. (Gen. 46) At Joseph and Pharaoh's behest, they settled in Goshen, a fertile land, and were immediately charged with raising Pharaoh's herds. (Gen. 47)</p>\n\n<p>If African-American slaves had no memory of their ancestors being free in America, the Children of Israel - through Joseph - were immediately integrated into the elite of Egyptian society. Restoring what is lost is a different battle than gaining what one never had.</p>\n\n<p>Another difference. According to the American 'Slaves Codes,' black slaves could not own property, nor were their marriages accepted by many whites. The latter made it easier for white slave owners to break up families. Other plantation owners encouraged marriage so black men would not flee on account of their families. But black adults and children were chattel in every sense of the word. On the other hand, a close reading of the book of Exodus indicates that Israelites were left to marry whomever they liked: Of Moses' parents we read that \"a Levite man went forth and took (in marriage) a Levite woman\" (Ex. 2.1). It is also quite clear that the Israelites kept many personal possessions. Moses and Pharaoh negotiate at length about Israel's flocks and herds (Ex. 9:4; 10:9,24). Each family had its paschal lamb and a home in which to smear the blood of the Paschal Lamb.</p>\n\n<p>This brings to mind another difference, Pharaoh, was little troubled by the fact that Israel's faith differed from the natives. Even the use of the sacred ram as a sacrifice could be mitigated and permitted if Israel travelled a three-day distance away from Egypt's population centers. (Ex. 8.23) In contrast, Africans slaves were forced to abandon their native religion and compelled to convert to Christianity.</p>\n\n<p>In the aftermath of the U.S. Civil War, the United States offered white pioneers acres upon acres of land to settle in the West. Despite the years of forced servitude, suffering and depravation, black citizens were given nothing in the way of restitution, nor were they even offered the same opportunities given to white pioneers in the late 19th century who went west in droves. In contrast, according to Jewish tradition, Israel plundered Egypt with gusto, taking gold, silver, and cloth. (Ex. 12.35)</p>\n\n<p>A final difference. One can leave to the imagination to what extent the Semitic Israelites differed in appearance from the North-African Egyptians. It would hardly matter because whatever bigotries and prejudices existed among the Egyptians, all of that was left behind during the Exodus. Yet African-Americans had no such Exodus nor were they brought to any Promised Land. After the Civil War they may have been free from slavery, but they were never free from the racism and bigotries of their white neighbors. Left in destitute poverty and illiteracy, African-Americans hardly had the means to better their circumstances.</p>\n\n<p>I will conclude with one common theme. We Americans love to idolize mythologies of self-made men and women. So beholden are we to \"bootstrap\" movies and books, we tend to forget the old truth that there is no redemption without intervention. The Passover Haggada is emphatic on this point, had it not been for God's outstretched hand, we would still be slaves to Pharaoh. Slavery would have never ended in this country without a President such as Lincoln, who was willing to endure the costs of hundreds of thousands of American lives.</p>\n\n<p>With all the tragedies witnessed this year, perhaps I might suggest a fifth question during this year's <em>seder</em> : what is it like to be black in America - It is the sort of question Pharaoh's daughter most likely asked before she stretched her hand upon the Nile and rescued a little boy.</p>\n",
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"covertext": "I'm so glad you've come to our community Passover seder. If you're new to Heska Amuna Synagogue, welcome! If you're a...",
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"body": "<p>I'm so glad you've come to our community Passover <em>seder</em>. If you're new to Heska Amuna Synagogue, welcome! If you're a veteran, go out of your way to make someone else feel welcome! If you like the <em>seder</em>, let us know right away; if not, send an email after Passover.</p>\n\n<p>We're excited to begin, by sharing special <em>Seder</em> memories:</p>\n\n<p>– special Passover tradition</p>\n\n<p>– best moment at the old family <em>Seder</em> </p>\n\n<p>– worst, or funniest <em>Seder </em> moment</p>\n",
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"handle": "embracing-stranger-rabbi-ashira-konigsberg",
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"covertext": "Ha Lachma Anya This is the bread of affliction that our ancestors ate in the land of Egypt. All who are hungry, let the...",
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"body": "<p> <em><strong>Ha Lachma Anya</strong></em> </p>\n\n<p>This is the bread of affliction that our ancestors ate in the land of Egypt. All who are hungry, let them come and eat, anyone who is needy should come and make Pesah. Now we are thus, but next year we should be in Israel. Now we are slaves, but next year let us be free.</p>\n\n<p><strong>Embracing the Stranger</strong></p>\n\n<p><strong>Alepha Beta of Ben Sirach</strong> (10th century midrash aggadah)<br />\n <em>All who are needy</em> : Your table should always be spread for anyone who would come and it will be fitting for God’s presence to be spread above it.</p>\n\n<p><strong>Exodus 23:9</strong><br />\nYou shall not pressure strangers, for you know the being of the stranger for you were strangers in the land of Egypt.</p>\n\n<p><strong>Leviticus 19:33-34</strong><br />\nWhen a stranger lives with you in your land, you shall not torture them. The stranger living with you should be as a citizen for you. And you should love him as you love yourself for you were slaves in Egypt. I am God, your God.</p>\n\n<p><strong>Rashi</strong>, Leviticus 19:34<br />\n <em>For you were slaves</em> : A blemish that you possess, you should not point out in your friend.</p>\n\n<p><strong>Deuteronomy 10:19</strong><br />\nAnd you should love the stranger, for you were strangers in the land of Egypt.</p>\n\n<p><strong>Leviticus Rabba 9:3</strong><br />\nA story is told about Rebi Yanai who was walking on the road and saw a particularly distinguished man. He asked him to visit his home and the man agreed. He brought him home, and fed him, and gave him wine and. He tested him in Bible and found he knew none; in Mishnah, and found he knew none; in Aggadah, and found he knew none; in Talmud, and found he knew none. He said to him, why don’t you lead the prayer after meals, the man said, Yanai should be saying the prayer in his own house. Yanai asked, can you repeat what I’m about to say? The man said yes. Yanai said: A dog has eaten the bread of Yanai. The man replied: My inheritance is in your possession and you withhold it from me?! Yanai said: what inheritance of yours is with me? The man said: Once I passed a school and heard those inside saying “The Torah was commanded to us by Moses, it is an inheritance for the congregation of Israel.” It doesn’t say the congregation of Yanai, rather the congregation of Jacob.</p>\n\n<p><u>Points for discussion</u>:</p>\n\n<ul>\n\t<li>Why does Yanai initially invite this man to his house?</li>\n\t<li>How would you characterize Yanai’s interaction with his guest?</li>\n\t<li>What would you articulate as the moral of this story? What is the midrash trying to teach us?</li>\n\t<li>Is there a part of you that is like Yanai? Is there a part of you that is like his guest?</li>\n\t<li>How does the experience of the Passover seder help us to see opportunities for teaching and learning from all who are present?</li>\n</ul>\n",
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"handle": "yahatz-afikoman-brokenness-completion-hope-prepared-rabbinical-assembly-ita-paskind",
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"covertext": "YACHATZ: Break the middle matzah; the larger piece becomes the afikoman. Yahatz to Afikoman From Brokenness to Completio...",
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"body": "<p><u>YACHATZ</u>: <u>Break the middle matzah; the larger piece becomes the afikoman</u>.</p>\n\n\n\n<p><strong>Yahatz to Afikoman From Brokenness to Completion to Hope</strong></p>\n\n<p>Why, according to Deuteronomy 16:3, are we commanded to eat matzah each year?<br />\n• Why is it so important that we remember the experience of leaving Egypt throughout our lives?<br />\n• The Mishnah describes for us the trajectory that our seder must take. What are the most shameful elements of our narrative, in your opinion, and what are the most praiseworthy?<br />\n• As we begin to tell the story of the Exodus, we focus in on one shameful aspect: affliction. What is it about matzah that makes it <em>lechem oni</em>, “the bread of affliction”?<br />\n• Shmuel ties <em>oni</em> /affliction to <em>oneen</em> /conversing. Does matzah elicit conversation at your seder? How might you use the physical and spiritual aspects of matzah to deepen your seider conversation?</p>\n\n<p><strong>Deuteronomy 16:3</strong><br />\nYou are not to eat any hameitz with it; for seven days you are to eat with it matzah, the bread of affliction; for you came out of the land of Egypt in haste. Thus you will remember the day you left the land of Egypt as long as you live.</p>\n\n<p><strong>Mishnah Pesachim 10:4</strong><br />\nWe begin with [the account of Israel’s] shame and conclude with [Israel’s] glory.</p>\n\n<p><strong>Pesach Haggadah</strong>: <em>Maggid</em> <br />\nThis is the bread of affliction that our ancestors ate in the land of Egypt.<br />\nLet all who are hungry come and eat; All who are in need, come and participate in the Passover ritual.<br />\nThis year, we are here; next year we will be in the Land of Israel. This year, we are slaves; next year we will be free.</p>\n\n<p><strong>Talmud Pesachim 115b</strong><br />\nShmuel said: it is written “the bread of affliction” (Deut. 16:3)—bread which elicits conversation...<br />\nAnother interpretation: [ <em>oni</em> /“affliction” is spelled just like <em>ani</em> /”a poor person”.] Just as a poor person is accustomed to eat only broken-off pieces of bread, so here, too, we must made do with a broken-off piece of matzah.</p>\n\n<p>[For consideration:]</p>\n\n<p>• What is the significance of breaking a piece of the “bread of affliction”?<br />\n• What is broken in our world today that you consider as the middle matzah is broken at the seder?</p>\n\n<p>TZAFUN: Ransom back the afikoman, distribute among all participants, and eat while leaning to the left.<br />\n(Note: There are many interpretations of what the afikoman is and where it originated; we are concerned here with its spiritual significance.)</p>\n\n<p><strong>Rabbi Neil Gillman</strong>, <em>My People’s Passover Haggadah</em>, Vol. 1, pg. 125<br />\nIn Judaism, theological reflections are also articulated in another language, ritual behavior. Here, we echo the opening words of the Haggadah—“This is the bread of affliction”—by the ritual of breaking the middle matzah. It will eventually be made whole again through the act of eating: the first half at the beginning of the festive meal, and the other half at its conclusion, for the afikoman.</p>\n\n<p><strong>Wendy Zierler</strong>, <em>My People’s Passover Haggadah</em>, Vol. 1, pg. 144<br />\nAs a social symbol, hiding the middle matzah can also be seen as representative of the ways in which we hide aspects of ourselves, fearing punishment at the hand of an intolerant society. We look forward, therefore, to finding the afikoman, to sharing with our community what we’ve hidden away, and to restoring wholeness.</p>\n\n<p>[Consider:]<br />\n• How do you experience the eating of the afikoman?<br />\n• In what ways do you experience finding the afikoman as liberating, whether personally or communally?<br />\n• How does this midrash help us dig more deeply into the connection between the afikoman and its hidden nature? What does eating the afikoman symbolize, according to this text?</p>\n\n<p>[Further questions:]<br />\n• What roles do hiddenness and revelation play in the Pesah narrative and in your life?<br />\n• How might you use these concepts to enhance your seider this year?</p>\n\n<p><strong>Midrash Mishlei</strong> on <strong>Proverbs</strong> 2:1<br />\n“Treasure up [ <em>titzpon</em> ] My commandments” (Proverbs 2:1)—if you succeed in storing away [ <em>litzpon</em> ] words of Torah in your hearts, I will sate you with the stored-up [ <em>ha-tzafun</em> ] goodness which I have laid away [ <em>tzafanti</em> ] for the future, as it is said, “How abundant is the goodness that you have in store [ <em>tzafanta</em> ] for those who fear You” (Psalms 31:20).</p>\n",
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"covertext": "Slavery in Jewish Texts prepared for the Rabbinical Assembly by Rabbi Carol Levithan Exodus 21: 1-6 (1) And these are t...",
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"body": "<p><strong>Slavery in Jewish Texts</strong></p>\n\n<p>prepared for the Rabbinical Assembly by Rabbi Carol Levithan</p>\n\n<p><strong>Exodus 21: 1-6 </strong></p>\n\n<p>(1) And these are the ordinances that you shall set before them. (2) Should you buy a Hebrew slave, he shall work [for] six years, and in the seventh [year], he shall go out to freedom without charge. (3) If he comes [in] alone, he shall go out alone; if he is a married man, his wife shall go out with him. (4) If his master gives him a wife, and she bears him sons or daughters, the woman and her children shall belong to her master, and he shall go out alone. (5) But if the slave says, \"I love my master, my wife, and my children. I will not go free,\" (6) his master shall bring him to the judges, and he shall bring him to the door or to the doorpost, and his master shall bore his ear with an awl, and he shall serve him forever.</p>\n\n<ul>\n\t<li>How can we reconcile this practice of servitude in Exodus 21 with the concept of human equality that is implicit in \" <em>b'tzelem elohim</em> \" - being created in the divine image?</li>\n\t<li>Why do you think the Torah raises the issue of slavery immediately after the account of the Sinai revelation?</li>\n\t<li>What aspects of this servitude do you find particularly troubling? How does it differ from what we understand about Egyptian slavery?</li>\n</ul>\n\n<p><strong>Leviticus 25: 39-42</strong></p>\n\n<p>(39) And if your brother becomes destitute with you, and is sold to you, do not work him with slave labor. (40) As an employee or a [hired] resident, he shall be with you; until the Jubilee year he shall work with you. (41) Then, he shall leave you he, and his children with him, and he shall return to his family and resume the status of his fathers. (42) For they are My servants, whom I brought out of the land of Egypt they shall not be sold as a slave is sold.</p>\n\n<ul>\n\t<li>There seems to be a distinction here in these verses from Leviticus between \"slave labor\" and an \"employee or hired resident\". How do you understand this distinction? Does either category appear to imply slavery as we understand it?</li>\n\t<li>Given that the jubilee year occurred only every 50 years, which one of these Torah texts dealing with indentured servitude is the most merciful?</li>\n\t<li>What are some of the reasons that can explain the different terms for servitude?</li>\n</ul>\n\n<p><strong>Deuteronomy 15: 12-18</strong></p>\n\n<p>(12) If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you for six years, and in the seventh year you shall send him forth free from you. (13) And when you send him forth free from you, you shall not send him forth empty-handed. (14) You shall surely provide him from your flock, from your threshing floor, and from your vat, you shall give him from what the Lord, your God, has blessed you (15) And you shall remember that you were a slave in the land of Egypt, and the Lord, your God, redeemed you; therefore, I am commanding you this thing today. (16) And it will be, if he says to you, \"I will not leave you,\" because he loves you and your household, for it is good for him with you, (17) Then you shall take an awl and put it through his ear and into the door, and he shall be a servant to you forever; and also to your maidservant you shall do likewise. (18) You shall not be troubled when you send him free from you, for twice as much as a hired servant, he has served you six years, and the Lord, your God, will bless you in all that you shall do.</p>\n\n<ul>\n\t<li>Do these verses from Deuteronomy differ in significant ways from the description of servitude in Exodus?</li>\n\t<li>Why do you think Egypt is mentioned here and not in the previous verses? What difference does it make in the context of the indentured servant?</li>\n\t<li>What is the significance of the doorpost here? What meaning can we find as modern Jews from the way in which it is used in these verses?</li>\n</ul>\n\n<p><strong>Kiddushin 22b</strong><br />\nRabban Johanan b. Zakkai used to expound this verse as precious stone. Why was the ear singled out from all the other limbs of the body? The Holy One, blessed be He, said: This ear, which heard my Voice on Mount Sinai when I<br />\nproclaimed, For unto me the children of Israel are servants, they are my servants, and not servants of servants, and yet this [man] went and acquired a master for himself — let it [his ear lobe] be bored! R. Simeon b. Rabbi too expounded this verse as a precious stone. Why were the door and doorpost singled out from all other parts of the house? The Holy One, blessed be He, said: The door and the doorpost, which were witnesses in Egypt when I passed over the lintel and the doorposts and proclaimed, For unto me the children of Israel are servants, they are my servants, and not servants of servants, and so I brought them forth from bondage to freedom, yet this [man] went and acquired a master for himself — let him be bored in their presence!</p>\n\n<p>The midrash from the Talmud seems to justify the servant staying with his master by finding symbolism in the part of the servant's body that is \"bored\" and in the doorpost against which it happens.</p>\n\n<ul>\n\t<li>Why might a servant decide to remain indentured?</li>\n\t<li>Should the midrash have asked that question? Why do you think it doesn't ask?</li>\n\t<li>Do you think it is ever appropriate for a servant to choose to be bound to a master/employer?</li>\n\t<li>In our relationships with servants do we sometimes take advantage of their needs; do we sometimes make excuses for the conditions of their lives?</li>\n\t<li>What does it mean to call the children of Israel God's servants? Can there be positive aspects of servitude?</li>\n</ul>\n\n<p><strong>Shulchan Arukh </strong> <em>Hilkhot S’khirut</em> 21<br />\nA worker who works for his employer, whether hired by the day, or as a contractor—even if he has received his entire salary in advance, may change his mind in the middle of his work, as long as this does not create any loss for his employer, as it says “For the children of Israel are my servants”—that is, they are my servants and not servants to servants such that they should work, not of their own free will, just because they have already been hired.</p>\n\n<p>In the excerpt above from the 16th century Shulchan Aruch, one of the most important Jewish legal codes, we see a very different perspective on servants. (The English translation by Rabbi Jill Jacobs is acknowledged with gratitude.)</p>\n\n<ul>\n\t<li>Do you think this is a reasonable way to deal with servants? Is it unrealistic?</li>\n\t<li>What are our legal and ethical obligations to those who work for us if we live according to the idea that no humans can be defined as \"servants to servants\"?</li>\n\t<li>How might this idea that no humans can be “servants to servants” impact relationships with those who work for us? Are there changes we might make in these relationships based on this concept?</li>\n</ul>\n\n<p><strong>Leviticus 25:44-46</strong></p>\n\n<p>(44) Your male slave or female slave whom you may have from the nations that are around you, from them you may acquire a male slave or a female slave. (45) And also from the children of the residents that live among you, from them you may acquire [slaves] and from their family that is with you whom they begot in your land, and they shall become your inheritance. (46) You shall hold onto them as an inheritance for your children after you, as acquired property, and may thus have them serve you forever. But as for your brethren, the children of Israel, a man shall not work his brother with rigor.</p>\n\n<ul>\n\t<li>In what ways does the form of servitude described in these verses from Leviticus differ from the previous texts in Exodus, Deuteronomy and the other excerpt from Leviticus about the \" <em>eved ivri</em> \" - a Hebrew servant?</li>\n\t<li>Are there justifications for enslaving people because they are enemies or because they were captured in warfare as enemy combatants?</li>\n\t<li>Is it surprising to know that slavery still exists even in the 21st century? While slavery in our time often results from warfare there are many other causes of modern slavery that you can learn about from the sources on the next page.</li>\n</ul>\n\n<p><u>MODERN SLAVERY: WHAT WE CAN DO ABOUT IT</u>!</p>\n\n<p>Learn more!<br />\n<a href=\"http://slaveryfootprint.org/#where_do_you_live\">http://slaveryfootprint.org/#where_do_you_live</a><br />\n<a href=\"http://nomoreslavery.com/2011/01/24/top-14-ways-to-be-an-abolitionist\">http://nomoreslavery.com/2011/01/24/top-14-ways-to-be-an-abolitionist</a> Take Action! In the coming year, Congress will take up several pieces of legislation aimed at preventing the root causes of human trafficking in the United States. These include the vulnerability of children in the foster care system, fraud and coercion in the visa process for foreign workers temporarily in the country and transparency about slavery in the supply chain. Legislation about human trafficking is often bipartisan, with legislators on both sides of the aisle coming together to prevent this horrific crime. Below is information about three pending bills compiled by the Alliance To End Slavery & Trafficking (ATEST), a national coalition of major anti-trafficking organizations coming together to promote effective policy around modern day slavery. There is also information about a current bill compiled by the Polaris Project. You can call your Senators and Congressmen and urge them to support this legislation. It only takes a minute to call, identify yourself as a constituent, and say that as a Jew and as an American, ending human trafficking is important to you and it is critical for Rep. X to support Bill Y. Child Welfare Response to Trafficking Act (H.R. 1732) Fact Sheet: <a href=\"http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-child-welfare-response-trafficking-act-hr-1732\">http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-child-welfare-response-trafficking-act-hr-1732</a> Strengthen Regulation of Foreign Labor Recruitment Fact Sheet: <a href=\"http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-strengthen-regulation-foreign-labor-recruiters\">http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-strengthen-regulation-foreign-labor-recruiters</a> Business Transparency on Trafficking and Slavery Act Fact Sheet: <a href=\"http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-business-transparency-trafficking-and-slavery-act-hr-2759-112th\">http://www.endslaveryandtrafficking.org/legislative_updates/fact-sheet-business-transparency-trafficking-and-slavery-act-hr-2759-112th</a> Here is an action alert from Polaris Project about the current bill, H.R. 3344: <a href=\"http://act.polarisproject.org/p/dia/action3/common/public/?action_KEY=16132\">http://act.polarisproject.org/p/dia/action3/common/public/?action_KEY=16132</a><br />\nLegislative Update: Policy Resources<br />\n<a href=\"http://www.endslaveryandtrafficking.org/legislative_updates/policy_resources\">http://www.endslaveryandtrafficking.org/legislative_updates/policy_resources</a></p>\n",
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"covertext": "Introduction to a Jewish Perspective on Sanctuary T’ruah : The Rabbinic Call for Human Rights Loving the (Stranger?):...",
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"body": "<p><strong>Introduction to a Jewish Perspective on Sanctuary </strong> <em>T’ruah</em> : The Rabbinic Call for Human Rights</p>\n\n<p>Loving the (Stranger?): Leviticus 19:33-34<br />\nIf a <em>ger</em> sojourns with you in your land, you shall not do her/him wrong. The <em>ger</em> who sojourns with you shall be like the citizen among you, and you shall love the <em>ger</em> as yourself, for you were <em>gerim</em> in the land of Egypt. I, the ETERNAL, am your God.</p>\n\n<p><u>For discussion</u>:<br />\n- The biblical word <em>ger </em> can have a variety of meanings and is often translated as “stranger.” Biblical scholar Jacob Milgrom has explained the <em>ger </em> as someone who can no longer return to his original home and so lives in limbo as a quasi-part of someone else’s society. More recently, Rabbi Jason Rubenstein of Mechon Hadar has suggested that the opposition between “ <em>ger</em> ” and “ <em>ezrach</em> /citizen” suggests that the word must be understood as having political overtones (e.g., foreigner, minority, undocumented immigrant, refugee). Try inserting each of these translations, or another synonym of your choice, into the verses above. What effect does that have on your understanding of this commandment?<br />\n- How does Jews’ experience, past and present, of being outsiders shape your understanding of immigration issues today?</p>\n\n<p> <em>Hakhnasat Orchim</em> : Welcoming Guests<br />\nStudy the following series of texts on the theme of welcoming guests and consider it as a possible framework for Sanctuary. What is appealing about this framework? What is problematic about it?<br />\n<strong>Talmud</strong> <em>Shabbat</em> 127a<br />\nRav Yehuda said in the name of Rav: Hospitality toward guests is greater than receiving the Divine Presence, as [when Abraham invited his guests in] it is written: “And he said: ETERNAL, if now I have found favor in Your sight, please pass not [from Your servant]” (Genesis 18:3).</p>\n\n<p><strong>Moshe Isserles </strong>(16th century, known as <strong>Rema</strong>), comment on <strong>Shulchan Aruch</strong> <em>OH</em> 333:1<br />\nThey are only called guests if they are staying over at your house, or if you invite guests who are sleeping at someone else’s<br />\nhouse [i.e. they are from out of town]. But if you invite your friends to eat with you, they are not called guests, and the meal<br />\nhas not the status of a ritual meal.</p>\n\n<p><strong>Talmud </strong> <em>Sanhedrin </em> 109a<br />\nOur Rabbis taught: The people of Sodom were proud because of the good that the Holy Blessed One gave them. What is written of them? Job 285-8: “Earth, out of which food grows, Is changed below as if into fire. Its rocks are a source of sapphires; It contains gold dust too. No bird of prey knows the path to it; The falcon’s eye has not gazed upon it. The proud beasts have not reached it; The lion has not crossed it.” (Trans: NJPS) They said: Since bread comes forth out of [our] earth, and it has the dust of gold, why should we suffer wayfarers, who come to us only to deplete our wealth? Come, let us abolish the practice [literally: the Torahs] of travelling in our land, as it says (Job 28:4): “They open up a shaft far from where men live, [In places] forgotten by wayfarers, Destitute of men, far removed.”</p>\n\n<p><strong>Pirkei d’Rabbi Eliezer </strong>24<br />\nRabbi Yehudah says: They declared in Sodom that anyone who supports a poor or needy person with bread shall be<br />\nburned to death. Pleitat*, Lot’s daughter, was married to a leading citizen of the city. She saw a poor person passing in<br />\nthe city street and felt grieved for him, as it says in Job, “Did I not grieve for the needy? (30:25)” What did she do? Each day,<br />\nwhen she went out to draw water, she would put in her pitcher some of every food she had in the house, and she would feed the poor person. The people of Sodom said: How is it that this poor person is still alive? When they learned of the matter, they took her out and burned her. [*Her name can mean “Refugee” or “Remnant.”]</p>\n\n<p><u>For discussion</u>:<br />\n- In what ways does the counter-example of Sodom remind you of rhetoric used against immigrants in America today? What are the flaws in this analogy?<br />\n- How does the final strike you as a portrait of Sanctuary? What does it illuminate for you? What questions does it raise?</p>\n",
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"covertext": "Mikdash : A Quickstart Guide for Sanctuary Synagogues A Jewish Imperative The immigrants’ fight is our fight. Whether w...",
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"body": "<p> <em>Mikdash</em> : A Quickstart Guide for Sanctuary Synagogues</p>\n<p><strong>A Jewish Imperative</strong></p>\n<p>The immigrants’ fight is our fight. Whether we are moved by <em>hakhnasat orchim</em> (welcoming guests), “Love the stranger for you were strangers,” “Do not return a slave who seeks refuge to his master,” our history of repeated expulsions, our own immigration status or that of members of our communities, or contemporary anti-Semitism that shares the same xenophobic roots, Jews heed the call of Torah when we stand with those who face deportation.</p>\n<p><strong>The Need for Sanctuary is Urgent </strong></p>\n<p>The Trump Administration is ramping up immigration enforcement and deportations. As many as 11 million people living in the United States without legal status — though they may have committed no crime, lived here for years, paid taxes, and be parents of children who are citizens or have been brought here themselves as children — are currently and immediately at risk of deportation . The situation is changing rapidly; please coordinate any actions with your local partners.</p>\n<p><strong>Synagogues Can Help </strong></p>\n<p>In the 1980s, synagogues and churches participating in the Sanctuary movement shielded Central Americans fleeing war. In 2006, the New Sanctuary Movement emerged in response to an increase in deportations and the failure of comprehensive immigration reform. The movement — which has no central organizing body — has been active ever since. Houses of worship are considered “sensitive zones” that immigration agents do not enter (under current procedures). Religious communities can also offer a necessary moral voice, as well as legal, organizing, and advocacy resources.</p>\n<p><strong>The First Step </strong></p>\n<p>Sanctuary does not happen in a vacuum. If your community wants to become a sanctuary, first reach out to a local immigrant rights group to understand local needs and partners. One list of local coalitions is at <a href=\"http://www.sanctuarynotdeportation.org/local-coalitions.html\">http://www.sanctuarynotdeportation.org/local-coalitions.html</a>.</p>\n<p><strong>The Second Step </strong></p>\n<p>Consult with a lawyer who works in immigration law. To date, no congregation has been prosecuted successfully for acting as a sanctuary, and a number of valid legal arguments support this practice. Still, you should have a relationship with a lawyer who can provide ongoing support. Note: Under federal law, being here without legal status is a civil violation, not a criminal offense.</p>\n<p><strong>Sanctuary Takes Many Forms: Seven Levels of Response</strong></p>\n<p>Involvement in sanctuary can take place on one or more levels, moving from the broadest and longest-term but least demanding to the most specific, most demanding immediate response: 1. Change federal public decisions by changing hearts and minds. 2. Create a local safety net. 3. Advocate for local policy. 4. Advocate for individuals and families. 5. Provide pastoral and practical support. 6. Provide rapid response. 7. Offer shelter.</p>\n<p><strong>Potential Next Steps for Rapid Response </strong>(Non-Comprehensive)</p>\n<p>● Physically host an immigrant, which may last 24-48 hours, until s/he receives a legal ruling, or much longer . Consider all the logistical angles — access to a shower, kitchen, food, laundry, etc. ● Join a “sanctuary cluster,” and provide food, funds, or other aid to a community hosting an immigrant. ● Marshal the legal resources of your community. This may mean offering a legal clinic, or helping lawyers get trained in basic immigration law. ● Write support letters and attend hearings for immigrants facing deportation. ● Work with immigration lawyers to lower and post bond for release from detention. ● Distribute “Know your Rights” cards in immigrant communities. ● Accompany people to ICE check-ins and hearings, and hold prayer vigils outside. When citizens are watching, immigration agents may behave more cautiously. ● Create a rapid-response team that can document and pray during a raid, discouraging abuse and even stopping detention. This is also known as “Sanctuary in the Streets,” bringing the sanctuary to an immigrant when s/he can’t reach it. See this toolkit from SanctuaryNotDeportation.</p>\n<p><strong>Potential Next Steps</strong>: <strong>Medium/Long-Term Change </strong></p>\n<p>Contact a local immigrant rights group to talk about partnering on legislative or public initiatives.</p>\n<p><strong>Further Resources/For More Information </strong></p>\n<p>1. Jewish source sheet from T’ruah 2. Definitions of Refugee, Asylum Seeker, IDP, and Migrant from HIAS 3. Sanctuary Cities, Trust Acts, and Community Policing, by the American Immigration Council 4. <a href=\"http://www.sanctuarynotdeportation.org\">http://www.sanctuarynotdeportation.org</a> is one main source for information. 5. United We Dream is the largest immigrant youth-led organization in the United States.</p>\n<p>Share questions, comments, or updates on your work with us: <a href=\"mailto:[email protected]\">[email protected]</a> , 212-845-5201. <em>T’ruah</em> : The Rabbinic Call for Human Rights is a network of 1,800 rabbis and cantors from all streams of Judaism that, together with the Jewish community, act on the Jewish imperative to respect and advance the human rights of all people. Grounded in Torah and our Jewish historical experience and guided by the Universal Declaration of Human Rights, we call upon Jews to assert Jewish values by raising our voices and taking concrete steps to protect and expand human rights in North America, Israel, and the occupied Palestinian territories.</p>\n",
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"covertext": "Amichai, \"Like One Who Left Egypt\" (trans. Steve Sager) What is the continuity of my life. I am like one who left Egypt...",
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"body": "<p><strong>Amichai</strong>, \"Like One Who Left Egypt\" (trans. Steve Sager)</p>\n\n<p>What is the continuity of my life. I am like one who left Egypt</p>\n\n<p>With the Red Sea split in two and I passing through on dry ground</p>\n\n<p>With two walls of water on my right and on my left.</p>\n\n<p>Behind me Pharaoh’s force and his chariots and before me the wilderness</p>\n\n<p>and perhaps the promised land. This is the continuity of my life.</p>\n",
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"covertext": "At Passover each year, we read the story of our ancestors’ pursuit of liberation from oppression. When confronting this...",
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"body": "<p>At Passover each year, we read the story of our ancestors’ pursuit of liberation from oppression. When confronting this history, how do we answer our children when they ask us how to pursue justice in our time?</p>\n\n<p><strong>What does the activist child ask</strong>?<br />\n“The Torah tells me, ‘Justice, justice you shall pursue,’ but how can I pursue justice?”</p>\n\n<p>Empower her always to seek pathways to advocate for the vulnerable. As Proverbs teaches, “Speak up for the mute, for the rights of the unfortunate. Speak up, judge righteously, champion the poor and the needy.”</p>\n\n<p><strong>What does the skeptical child ask</strong>?<br />\n“How can I solve problems of such enormity?”</p>\n\n<p>Encourage him by explaining that he need not solve the problems, he must only do what he is capable of doing. As we read in Pirkei Avot—The Ethics of Our Ancestors, “It is not your responsibility to complete the work, but neither are you free to desist<br />\nfrom it.”</p>\n\n<p><strong>What does the indifferent child say</strong>?<br />\n“It’s not my responsibility.”</p>\n\n<p>Persuade her that responsibility cannot be shirked. As Rabbi Abraham Joshua Heschel writes, “The opposite of good is not evil; the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.”</p>\n\n<p><strong>And the uninformed child who does not know how to ask</strong>...<br />\nPrompt him to see himself as an inheritor of our people’s legacy. As it says in Deuteronomy, “You must befriend the stranger, for you were strangers in the land of Egypt.”</p>\n\n<p>At this season of liberation, let us work toward the liberation of all people. Let us respond to our children’s questions with action and justice.</p>\n",
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"covertext": "We comfort and mourn those whose blood has been spilled. We stop infestations of hatred and fear. We overcome the sickne...",
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"body": "<p>We comfort and mourn those whose blood has been spilled.<br />\nWe stop infestations of hatred and fear.<br />\nWe overcome the sickness of racism and bigotry.<br />\nWe fill the air with voices for change.<br />\nWe bring light to those who live in the shadows.<br />\nWe inspire the next generation to carry on the struggle for a better world.<br />\nWe appeal to all people to act with humanity.<br />\nWe protest the proliferation of violence.<br />\nWe tend to those who suffer from disease.<br />\nWe respond to storms and disasters that claim lives.</p>\n",
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"covertext": "בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ, בְּחֵן, בְּחֶסֶד וּבְרַחֲמִים. ה...",
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"body": "<p>בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ, בְּחֵן, בְּחֶסֶד וּבְרַחֲמִים. הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ, וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד, בַּעֲבוּר שְׁמוֹ הַגָּדוֹל, כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכּל וּמֵטִיב לַכּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. בָּרוּךְ אַתָּה יְיָ, הַזָּן אֶת הַכֹּל.</p>\n<p> <em>Baruch atah Adonai, Eloheinu melech ha-olam, hazan et ha-olam kulo betuvo, bechein, bechesed uv-rachamim. Hu notein lechem lechol basar ki leolam chasdo. Uv-tuvo hagadol tamid lo chasar lanu, ve-al yechsar lanu mazon leolam va-ed, ba-avur shemo hagadol, ki hu Eil zan um-farneis lakol u-meitiv lakol u-meichin mazon lechol beriyotav asher bara. Baruch atah Adonai, hazan et hakol</em>. </p>\n<p>We praise God, Ruler of Everything, who, in goodness, provides sustenance for the entire world with grace, kindness and mercy. With everlasting kindness, God gives food to all flesh. Because of this great everlasting goodness, we do not lack anything now, nor will we lack any food forevermore. God’s name is great, for it is God who provides nourishment and sustenance for all, does good to all, and prepares food for all creation. Blessed is God, who provides food for all.</p>\n",
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"covertext": "The Shalom Report: Four New Questions for the Passover Seder Dear friends, Questions pervade the Seder in any of its ver...",
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"body": "<p>The Shalom Report: <a href=\"https://theshalomcenter.org/sites/all/modules/civicrm/extern/url.php?u=13283&qid=7810545\">Four New Questions for the Passover Seder</a></p>\n<p>Dear friends,</p>\n<p>Questions pervade the Seder in any of its versions. You might want to consider raising four new questions that connect the ancient story with the future. </p>\n\n<p>1. Why do we break the matzah in two before we eat it?</p>\n<p>Matzah, the pressed-down bread that embodies the \"fierce urgency of Now,\" was both the bread of the oppressed and the bread of freedom.</p>\n<p>If we keep the whole matzah for ourselves, it remains the bread of affliction. Only if we share the matzah can it become the bread of freedom. We must break the matzah in two in order to share it with each other.</p>\n<p>If we hold all our abundance, our prosperity, for ourselves, the withholding brings forth anger and resentment, guilt and fear. The abundant bread becomes the bread of affliction. Only if we share our abundance with each other can it become the bread of freedom.</p>\n<p>If we gobble all the abundance of our Mother Earth for human society alone, leaving no space for other life-forms, the Earth will choke and curdle. Whatever bread may barely grow will bear affliction. Only if we share our air, our water, with the myriad shapes of life will all this growing birth our freedom. We live all llfe by breathing in; we live all llfe by breathing out.</p>\n<p>If we hold our own knowledge, our own wisdom, for ourselves alone, we end up in a Narrowness that enslaves us. Only if we share our wisdom with other traditions, other communities, and open ourselves to learn from them, can our wisdom lead to freedom. [ <em>Mitzrayyim</em>, the Hebrew word for Egypt, actually means “Tight and Narrow Place.”]</p>\n<p>If we try to hold the whole land for ourselves, even the Land of Israel, the land will remain a land of affliction. Only if we share it with another people can it become the land of freedom.</p>\n<p>And so, at the beginning of the Seder we break the matzah, and at the end of the Seder we share its pieces with each other, to eat the bread of freedom.</p>\n\n<p>2. Why is there an orange on the Seder plate?</p>\n<p> Of all the foods upon the Seder plate, only the orange bears the seeds that can grow the next generation of our freedom.</p>\n<p>The orange first came to us as the newly fruitful gift of those who had been treated as outsiders to our community – – lesbians and gay men, Jews by choice, women, the blind and those whose minds or tongues were stammering.</p>\n<p>All these have sown the seeds of creativity. If these seeds flower, they will sow new generations of the unexpected.</p>\n\n<p>3. Why is there <em>charoset</em> on the Seder plate, and why do we linger on its delicious taste? </p>\n<p>Because <em>charoset</em> embodies the delicious Song of Songs, which itself celebrates the embodiment of love among human beings and love between the earth and human earthlings. All the many recipes for <em>charoset</em> draw on the ingredients named only in the cookbook of the Song of Songs – – wine, nuts, fruit, spices.</p>\n<p>We are taught to chant the Song of Songs during Passover in order to remind us that the joy of freedom cannot be celebrated in human societies alone. As in the time of Eden, all Earth must sing for joy.</p>\n<p>In Eden, the Garden of Delight, we humans tried to gobble all the fruitfulness of Earth. So Eden ended with an Earth turned stingy and with half the human race subjugated to the other half. Passover calls us to Eden once again, where love and freedom join in fuller celebration.</p>\n<p>4. These are three questions. What is the fourth question?</p>\n<p> <em>That</em> is the fourth question.</p>\n",
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"covertext": "The Frog Song One morning when Pharoah awoke in his bed There were frogs in his bed, and frogs on his head Frogs on hi...",
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"body": "<p><strong>The Frog Song</strong><br />\nOne morning when Pharoah awoke in his bed <br />\nThere were frogs in his bed, and frogs on his head <br />\nFrogs on his nose and frogs on his toes </p>\n<p>Frogs here, frogs there <br />\nFrogs were jumping everywhere.</p>\n",
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"handle": "arami-oved-avi-0",
"title": "Arami Oved Avi",
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"covertext": "Arami Oved Avi אֲרַמִי אבֵֹד אָבִי, וַיֵרֶׁד מִצְרַיְמָה, וַיָגָר שָם בִמְתֵי מְעָט . Deuteronomy 26:1-10 My ancestor w...",
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"body": "<p> <em>Arami Oved Avi</em> </p>\n\n<p>אֲרַמִי אבֵֹד אָבִי, וַיֵרֶׁד מִצְרַיְמָה, וַיָגָר שָם בִמְתֵי מְעָט .</p>\n\n<p><strong>Deuteronomy </strong>26:1-10</p>\n\n<p>My ancestor was a refugee Aramean. He descended to Egypt and resided there in small numbers. There, he became a great nation, powerful and vast. The Egyptians persecuted us, and battered us, giving us severe labors. We cried out to God, who is god to our ancestors, and then God heard our voice. God saw our suffering, toil, and oppression. God took us out of Egypt with a strong hand and outstretched arm, with great demonstrations[ of God’s power] and wonderful signs. God brought us to this place, and gave us this Land, a Land of milk and honey.</p>\n\n<p><strong>Letter from a Foreign Jew </strong>(Egypt, 11th cent.)</p>\n\n<p>I have no cover, and no couch, and no work to which I can resort. I am from a faraway place, namely Rahba [Iraq].</p>\n\n<p>I have been here three months and none of our coreligionists has paid attention to me or fed me with a piece of bread. So I have turned to God the exalted and to my master to do for me what is appropriate for every wayfarer and give me as charity a little money to raise [my] spirits, for I am miserable and dying from hunger. Dogs get their fill these days with bread, but not I.</p>\n\n<p><strong>The Economist</strong>, <em>Keep the Borders Open, </em> January 3, 2008</p>\n\n<p>History has shown that immigration encourages prosperity. Tens of millions of Europeans who made it to the New World in the 19th and 20th centuries improved their lot, just as the near 40m foreign-born are doing in America today.</p>\n\n<p>Many migrants return home with new skills, savings, technology and bright ideas. Remittances to poor countries in 2006 were worth at least $260 billion— more, in many countries, than aid and foreign investment combined…</p>\n\n<p>The movement of people also helps the rich world. Prosperous countries with greying workforces rely ever more on young foreigners. Indeed, advanced economies compete vigorously for outsiders’ skills. Around a third of the Americans who won Nobel prizes in physics in the past seven years were born abroad. About 40% of science and engineering PhDs working in America are immigrants. Around a third of Silicon Valley companies were started by Indians and Chinese. The low-skilled are needed too, especially in farming, services and care for children and the elderly. It is no coincidence that countries that welcome immigrants—such as Sweden, Ireland, America and Britain—have better economic records than those that shun them.</p>",
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"handle": "reflection-rachtzah",
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"covertext": "Menachem Creditor Our hands were touched by this water earlier during tonight’s seder, but this time is different. This...",
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"body": "<p><strong>Menachem Creditor</strong></p>\n\n<p>Our hands were touched by this water earlier during tonight’s seder, but this time is different. This is a deeper step than that. This act of washing our hands is accompanied by a blessing, for in this moment we feel our People’s story more viscerally, having just retold it during Maggid. Now, having re-experienced the majesty of the Jewish journey from degradation to dignity, we raise our hands in holiness, remembering once again that our liberation is bound up in everyone else’s. Each step we take together with others towards liberation is blessing, and so we recite.</p>\n",
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"body": "<p>We start the <em>seder</em> by noticing what is out of the ordinary and then investigating its meaning further. How is this night different from all other nights? On all other nights, we depend on the exploitation of invisible others for our food, clothing, homes, and more. Tonight, we listen to the stories of those who suffer to create the goods we use. We commit to working toward the human rights of all workers. On all other nights, we have allowed human life to become cheap in the economic quest for the cheapest goods. Tonight, we commit to valuing all people, regardless of their race, class, or circumstances. On all other nights, we have forgotten that poverty, migration, and gender-based violence leave people vulnerable to exploitation, including modern-day slavery. Tonight, we commit to taking concrete actions to end this exploitation and its causes. On all other nights, we have forgotten to seek wisdom among those who know how to end slavery—the people who have experienced this degradation. Tonight, we commit to slavery prevention that is rooted in the wisdom and experience of workers, trafficking survivors, and affected communities. When the seder has ended, we will not return to how it has been “on all other nights.” We commit to bringing the lessons of this seder into our actions tomorrow.</p>",
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"body": "Around our tables sit four daughters:\n\n<p><u>Wise Daughter</u></p>\n\n<p>The wise daughter understands that not everything is as it appears. She is the one who speaks up, confident that her opinion counts. She is the one who can take the tradition and ritual that is placed before her, turn it over and over, and find personal meaning in it. She is the one who can find the secrets in the empty spaces between the letters of the Torah. She is the one who claims a place for herself even if the men do not make room for her. Some call her wise and accepting. We call her creative and assertive. We welcome creativity and assertiveness to sit with us at our tables and inspire us to act.</p>\n\n<p><u>Wicked Daughter</u></p>\n\n<p>The wicked daughter is the one who dares to challenge the simplistic answers she has been given. She is the one who asks too many questions. She is the one not content to remain in her prescribed place. She is the one who breaks the mold. She is the one who challenges the status quo. Some call her wicked and rebellious. We call her daring and courageous. We welcome rebellion to sit with us at our tables and make us uneasy.</p>\n\n<p><u>Simple Daughter</u></p>\n\n<p>The simple daughter is the one who accepts what she is given without asking for more. She is the one who trusts easily and believes what she is told. She is the one who prefers waiting and watching over seeking and acting. She is the one who believes that the redemption from Egypt was the final act of freedom. She is the one who follows in the footsteps of others. Some call her simple and naive. We call her the one whose eyes are yet to be opened. We welcome the contented one to sit with us at our tables and appreciate what will is still to come.</p>\n\n<p><u>Daughter Who Does Not Know How to Ask</u></p>\n\n<p>Last is the daughter who does not know how to ask. She is one who obeys and does not question. She is the one who has accepted men’s definitions of the world. She is the one who has not found her own voice. She is the one who is content to be invisible. Some call her subservient and oppressed. We call her our sister. We welcome the silent one to sit with us at our tables and experience a community that welcomes the voices of women.</p>\n",
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"body": "<p>Leader: At the beginning of the Passover Seder, we are commanded to consider ourselves as though we, too, had gone out from Egypt. At the end of the Seder (and once in the middle) – we say the words, “Next year in Jerusalem” to recognize that, just as redemption came for our ancestors, so, too, will redemption come for us in this generation. For those of us fortunate enough to have a roof over our heads, we may understand these words to mean that the parts of us that feel adrift will find steady footing. However, for the world’s 65 million displaced people and refugees, these words can be a literal message of hope that they will be able to rebuild their lives in a safe place.</p>\n\n<p>1st Reader: After experiencing unimaginable trauma and often making harrowing journeys out of danger, refugees across the United States are finding liberation after oppression. For Mohammad Ay Toghlo and his wife, Eidah Al Suleiman, the dream of “Next year in Jerusalem” has become a reality in Buffalo, New York. After war came to their village outside Damascus, they witnessed the murder of their pregnant daughter and the kidnapping of their son. They sold their car to pay a large ransom and then ultimately escaped to Lebanon. After a lengthy vetting process, Mohammed, Eidah, and their youngest son, Najati, received word they would be resettled by HIAS through the Jewish Family Service of Buffalo. Mohammed says For Magboola, the cooking pot that was small enough to carry but big enough to cook sorghum to feed herself and her three daughters on their journey to freedom –</p>\n\n<p>Refrain: <em>Dayeinu -</em> it would have been enough.</p>\n\n<p>2nd Reader: Even as we give thanks for these small miracles and incomplete blessings in the world as it is, we know that this is not enough. We dream of the world as it could be. We long for a world in which safe passage and meager possessions blossom into lives rebuilt with enough food on the table, adequate housing, and sustainable jobs. We fight for the right of all people fleeing violence and persecution to be warmly welcomed into the lands in which they seek safety, their strength honored and their vulnerability protected. When these dreams become a reality</p>\n\n<p>Refrain: <em>Dayeinu</em> : it will have been enough.</p>\n",
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"body": "<p>What can they do<br />\nto you? Whatever they want.<br />\nThey can set you up, they can<br />\nbust you, they can break<br />\nyour fingers, they can<br />\nburn your brain with electricity,<br />\nblur you with drugs till you<br />\ncan t walk, can’t remember, they can<br />\ntake your child, wall up<br />\nyour lover. They can do anything<br />\nyou can’t blame them<br />\nfrom doing. How can you stop<br />\nthem? Alone, you can fight,<br />\nyou can refuse, you can<br />\ntake what revenge you can<br />\nbut they roll over you.<br />\nBut two people fighting<br />\nback to back can cut through<br />\na mob, a snake-dancing file<br />\ncan break a cordon, an army<br />\ncan meet an army.<br />\nTwo people can keep each other<br />\nsane, can give support, conviction,<br />\nlove, massage, hope, sex.<br />\nThree people are a delegation,<br />\na committee, a wedge. With four<br />\nyou can play bridge and start<br />\nan organisation. With six<br />\nyou can rent a whole house,<br />\neat pie for dinner with no<br />\nseconds, and hold a fund raising party.<br />\nA dozen make a demonstration.<br />\nA hundred fill a hall.<br />\nA thousand have solidarity and your own newsletter;<br />\nten thousand, power and your own paper;<br />\na hundred thousand, your own media;<br />\nten million, your own country.<br />\nIt goes on one at a time,<br />\nit starts when you care<br />\nto act, it starts when you do<br />\nit again after they said no,<br />\nit starts when you say We<br />\nand know who you mean, and each<br />\nday you mean one more.</p>\n",
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"covertext": "THE KUSHNER FAMILY PASSOVER HAGGADAH TERRY HEYMAN INTRODUCTION Welcome to our Passover Seder! The history of the Jewish...",
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"body": "<p>THE KUSHNER FAMILY PASSOVER HAGGADAH</p>\n\n<p><a href=\"https://www.mcsweeneys.net/authors/terry-heyman\">TERRY HEYMAN</a></p>\n\n\n\n<p>INTRODUCTION</p>\n\n<p>Welcome to our Passover Seder! The history of the Jewish people reaches back nearly 4,000 years. We began as slaves in the land of Egypt but today we are free. As we recline in the luxury of freedom in our new Kalorama mansion, let us not forget our white Christian brothers and sisters yearning for release from bondage. We remember the baker forced to bake for every wedding and the ovum oppressed by its mother’s womb. May this Seder inspire us to light the torch of liberty and burn anyone who stands in our way. Thus we begin with the lighting of the candles.</p>\n\n<p>KIDDUSH BLESSING OVER THE WINE</p>\n\n<p>Next, we recite the blessing over the wine, given to us from Eric Trump Winery, the largest winery on the East Coast. This wine symbolizes the sweetness of a wealthy father and the joy we feel when we are all together, with the exception of Melania who prefers to stay in New York. Amen.</p>\n\n<p>PARSLEY</p>\n\n<p>The parsley on our Seder plate reminds us of spring and the earth’s natural bounty, which does not need cumbersome government regulations. We dip the parsley into salt water representing the bitterness of liberal tears. Then eat.</p>\n\n<p>MATZAH</p>\n\n<p>This is the bread of affliction. It is the simple bread our ancestors ate in the land of Egypt, Brooklyn, and New Jersey before reaching the Promised Land of Washington D.C. Our ancestors overcame great suffering in their journey to freedom without any government assistance. To those who are hungry and in need, we offer our prayers and hope, which is enough — Dayenu!</p>\n\n<p>THE FOUR QUESTIONS</p>\n\n<p>We’re not answering any questions today. No questions.</p>\n\n<p>THE FOUR CHILDREN</p>\n\n<p>The Torah instructs us to teach our children the story of Passover. The sages tell us there are four types of children:</p>\n\n<ul>\n\t<li>The Wise Child — He understands what’s going on but is unable to convince others.</li>\n\t<li>The Wicked Child — He understands what’s going on but goes along with it because it enriches him.</li>\n\t<li>The Simple Child — He hasn’t a clue what’s going on but stupidly trusts Steve Bannon will figure it out.</li>\n\t<li>The Child Unable to Ask — This kid is so shell-shocked by what’s happening that he turns mute like in the movie <em>Tommy</em>.</li>\n</ul>\n\n<p>MIRIAM’S CUP</p>\n\n<p>A cup of water is placed on the table to honor the prophet Miriam. Legend says God sustained the Jews as they wandered the desert with a steady stream of water coming out of Miriam’s wherever. We embrace this new Passover tradition as passionate advocates for the empowerment of women as symbolized by our “Make Women Great Again” luxury candle, available for sale at ivankatrump.com. This candle combines notes of peony, sandalwood, and conflicts of interest.</p>\n\n<p>THE PASSOVER STORY</p>\n\n<p>Now it is time to retell the story of Passover: A Pharaoh came to power in Egypt who feared the Jews because they wore strange head coverings. He didn’t believe the Jews were loyal to Egypt and loyalty was extremely important to Pharaoh, more than spelling, honesty, or the Constitution.</p>\n\n<p>Pharaoh enslaved the Jews and forced them to make bricks for his tacky buildings with his name written on them in giant hieroglyphs. Then he issued a “Pharaoh-Order” mandating every Jewish male newborn was a security risk and must be drowned in the Nile, Pharaoh’s way of keeping “bad dudes” out of Egypt.</p>\n\n<p>One Jewish mother resisted. She placed her baby in a tiny boat made of ancient Planned Parenthood signs, remnants of a bygone era, and set him afloat in the Nile, hoping he’d be saved. An undercover CIA operative posing as Pharaoh’s daughter found the baby, named him Moses, and raised him as her own.</p>\n\n<p>Eventually, Moses learned of his true family’s identity and tried to help the Jews. (Family must always remain loyal—through felony convictions, product boycotts or impeachment.) Moses started @RoguePALACEfamily to spread hope, but failed to get Pharaoh to pivot on the Jewish labor issue. That’s when God had to step in and visited ten terrible plagues upon Egypt. They were:</p>\n\n<ul>\n\t<li>Gender Neutral Bathrooms</li>\n</ul>\n\n<ul>\n\t<li>Tuition-Free Public College</li>\n</ul>\n\n<ul>\n\t<li>Paid Family Leave</li>\n</ul>\n\n<ul>\n\t<li>Sensible Gun Control</li>\n</ul>\n\n<ul>\n\t<li>$15.00 Federal Minimum Wage</li>\n</ul>\n\n<ul>\n\t<li>Internet Privacy</li>\n</ul>\n\n<ul>\n\t<li>Carbon Tax</li>\n</ul>\n\n<ul>\n\t<li>Dodd-Frank</li>\n</ul>\n\n<ul>\n\t<li>Campaign Finance Reform</li>\n</ul>\n\n<ul>\n\t<li>Universal Health Care</li>\n</ul>\n\n<p>Egyptians suffered greatly during these plagues. Everyone was getting the same opportunities. Pharaoh couldn’t handle it. After each plague, Pharaoh agreed to let the Jews go. But once the plague disappeared he’d tweet:</p>\n\n<p>“FAKE NEWS got it wrong again — Jews know they r better off w/me than Moses. LOSER!!”</p>\n\n<p>Curiously the tweets always happened on Shabbat. But amid great sorrow over the final plague of universal health care, Pharaoh relented. The Jews fled quickly into the desert without allowing their dough to rise and were stuck with a dry, tasteless, constipation-invoking bread substitute instead — the first matzah.</p>\n\n<p>EXPLANATION OF PASSOVER SYMBOLS</p>\n\n<p>SHANK BONE</p>\n\n<p>The shank bone represents the sacrificial lamb Jews slaughtered the night they left Egypt. This Passover we engrave the shank bone with “Elizabeth Warren 2020.”</p>\n\n<p>BITTER HERBS</p>\n\n<p>These herbs remind us of the unfathomable bitterness of white working class America who threw a Hail Mary into our system of government in a last-ditch effort to bring back jobs in coal, steel, and VCR repair.</p>\n\n<p>CHAROSET</p>\n\n<p>A yummy salad of apple, nuts and cinnamon which shows off Ivanka’s cooking skills and her relatable desire to be a sweet and caring mother to her children. #familytime</p>\n\n<p>ROASTED EGG</p>\n\n<p>This egg is a symbol of rebirth and new opportunities for revenge on those who have betrayed us.</p>\n\n<p>WELCOMING ELIJAH</p>\n\n<p>We set aside a special cup of wine for the prophet Elijah. Legend says Elijah will return to earth to lead the way for peace. Unfortunately, we are unable to open our door to welcome Elijah as tradition dictates due to the protesting crowds outside.</p>\n\n<p>CONCLUSION</p>\n\n<p>As we conclude our Seder we give thanks to the Lord, our God, and ask for his greatest blessing of peace but take nothing off the table.</p>\n\n<p>This year we are here; next year in Moscow!</p>\n",
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"body": "<p>Following motzi/matzah, the group reads together:<br />\nWith the taste of bitterness just before our lips, we remind ourselves of the bitterness that led to the enslavement of our ancestors in Egypt. Tonight, we force ourselves to experience the stinging pain of the maror so that we should remember that, appallingly, even centuries later, the bitterness of xenophobia still oppresses millions of people around the world, forcing them to flee their homes. </p>\n<p>As we taste the bitter herbs, we vow not to let words of hatred pass through our own lips and to root out intolerant speech wherever we may hear it, so that no one should fall victim to baseless hatred.</p>\n<p> בָּרוּךְ אַתָּה יי,אֱלהֵֹינוּ מֶלֶךְ הָעוֹלָם,אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיווְצִוָּנוּ עַל אֲכִילַת מָרוֹר.</p>\n<p>Baruch Atah Adonai, Eloheinu Melech Ha’Olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.<br />\nBlessed are You, our God, Ruler of the Universe, who sanctifies us with commandments and calls upon us to eat bitter herbs.</p>\n",
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"covertext": "Following maror, the group reads together: We prepare now to build the Hillel sandwich, combining the bitter maror with...",
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"body": "<p><u>Following maror, the group reads together</u>:<br />\nWe prepare now to build the Hillel sandwich, combining the bitter maror with the sweet charoset. With the bitterness of the maror still stinging our tongues and the knowledge that fear of “the other” continues to displace people still stinging our hearts, we take comfort in knowing that there can be an antidote to that hatred. It is up to each of us to temper the hatred that still plagues our world by joining together and saying “Dayeinu” – it is, now, enough.</p>\n<p>Combine maror and charoset between two pieces of matzah and recite the following as a group:</p>\n<p>זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם. הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: עַל מַצּוֹת וּמְרוֹרִים יֹאכְלֻהוּ.</p>\n<p>Zeicher l’mikdash k’Hillel. Kein asah Hillel biz’man shebeit hamikdash hayah kayam. Hayah koreich matzah umaror v’ochel b’yachad, l’kayeim mah shene-emar: Al matzot um’rorim yochluhu.</p>\n<p>In memory of the Temple, according to Hillel. This is what Hillel would do when the Temple still existed: he would combine matzah and maror and eat them together, in order to fulfill the teaching, “with matzot and maror they shall eat [the Passover<br />\nsacrifice]” (Numbers 9:11).</p>\n<p><u>After you make the Hillel sandwich, discuss together</u>:<br />\nOver the next year, what will you do to temper the bitterness of xenophobia, as well as anti-refugee and anti-Muslim hate?</p>\n",
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"covertext": "Muriel Rukeyser Miriam : The Red Sea High above shores and times, I on the shore forever and ever. Moses my broth...",
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"body": "<p><strong>Muriel Rukeyser</strong></p>\n<p> <em>Miriam</em> : <em>The Red Sea</em> <br />\nHigh above shores and times,<br />\nI on the shore<br />\nforever and ever.<br />\nMoses my brother<br />\nhas crossed over<br />\nto milk, honey,<br />\nthat holy land.<br />\nBuilding Jerusalem.<br />\nI sing forever<br />\non the seashore.<br />\nI do remember<br />\nhorseman and horses,<br />\nwaves of passage<br />\npoured into war,<br />\nall poured into journey.<br />\nMy unseen brothers<br />\nhave gone over;<br />\nchariots<br />\ndeep seas under.<br />\nI alone stand here<br />\nankle-deep<br />\nand I sing, I sing,<br />\nuntil the lands<br />\nsing to each other</p>\n<p><strong>Viola Davis</strong>, January 21, 2018</p>\n<p>I am speaking today, not just for the #MeToos, because I was a #MeToo, but when I raise my hand, I am aware of all the women who are still in silence. The women who are faceless. The women who don't have the money, and who don't have the<br />\nconstitution, and who don't have the confidence, and who don't have the images in our media that gives them a sense of self-worth enough to break their silence that's rooted in the shame of assault. That's rooted in the stigma of assault. Every single<br />\nday your job as an American citizen, is not just to fight for your rights; it's to fight for the rights of every individual who is taking a breath.</p>\n",
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"covertext": "THE KUSHNER FAMILY PASSOVER HAGGADAH, TERRY HEYMAN THE FOUR CHILDREN The Torah instructs us to teach our children the st...",
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"body": "<p>THE KUSHNER FAMILY PASSOVER HAGGADAH, <a href=\"https://www.mcsweeneys.net/authors/terry-heyman\">TERRY HEYMAN</a></p>\n<p>THE FOUR CHILDREN</p>\n<p>The Torah instructs us to teach our children the story of Passover. The sages tell us there are four types of children:</p>\n<ul><li>The Wise Child — He understands what’s going on but is unable to convince others.</li>\n<li>The Wicked Child — He understands what’s going on but goes along with it because it enriches him.</li>\n<li>The Simple Child — He hasn’t a clue what’s going on but stupidly trusts Steve Bannon will figure it out.</li>\n<li>The Child Unable to Ask — This kid is so shell-shocked by what’s happening that he turns mute like in the movie <em>Tommy</em>. </li>\n</ul>",
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"covertext": "This Heska Amuna Synagogue, 5778 Haggadah is dedicated to our colleague and mentor, Rabbi Barb Moskow. She was a cat...",
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"body": "<p>This Heska Amuna Synagogue, 5778 <em>Haggadah</em> is dedicated to our colleague and mentor, Rabbi Barb Moskow. She was a catalyst to our recent successful congregational <em>Kallah</em>, and we are ever grateful for her mentorship and support.</p>\n<p>RABBI BARB MOSKOW</p>\n<p>Barb was an extraordinary individual who sometimes marched to her own drum, but always focused on getting things done while overcoming any obstacles that might have been in the way. She has served several congregational schools across the country, started her own congregation in Phoenix, and most recently created the Kallah Project, helping and guiding synagogues to successful shabbat kallah experiences.</p>\n<p>Barb touched so many of us with her warmth, her passion, her sense of humor and her broad smile. She was the real deal! She leaves a great legacy of accomplishment and a huge hole in our education community.</p>\n<p>T'hei Zichra Baruch - may her memory be for a blessing.</p>\n",
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"body": "<p><strong><span><span><span><span><span><span><span>AN OPEN LETTER TO DR. ANTHONY FAUCI ASKING FOR PASSOVER SEDER ADVICE</span></span></span></span></span></span></span></strong></p>\n\n<p style=\"text-align:right;\"><span><span><span><span><span><span><span>by JACKIE PICK</span></span></span></span></span></span></span></p>\n\n<p><span><span><span> </span></span></span></p>\n\n<p><span><span><span><span><span><span><span>Dear Dr. Fauci,</span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span><span>I’m really sorry to bother you, it’s just that I’m hosting a virtual Seder this year and I want to make sure everything is kosher. I mean, this night will be different from all other nights, mostly because I’m not even sure what night it is anymore. You too, probably, but for different reasons. You’re busy saving the world on four hours of sleep (Dayenu, am I right?), and I’m busy watching C-SPAN, eating Lucky Charms by the fistful, and not bothering to change from my daytime athleisure wear to my nighttime athleisure wear.</span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span>This is all just to say that not only are you our country’s best hope and conveyor of concise medical information, but you’re also America’s zayde, trustworthy and sage.</span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span>I’ve checked the CDC website and none of this is on there, so if you have a few minutes to answer these questions, I’d be grateful:</span></span></span></span></span></span></span></p>\n\n<ul><li><span><span><span><span><span><span><span>How do I disinfect a Seder plate?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>How many extra handwashing steps should I add to the Seder? I mean, there are two already built-in. Should I add more, possibly ratcheting the evening up to seven hours, or should we just hold the whole thing over the sink?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>Because this debate will come up (it’s the nature of the beast): Would wandering in the desert be advisable at this time? That is assuming there is manna from heaven and/or Amazon Prime, enough water and shelter, and we keep six feet away from other wanderers.</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>We’re forbidden from eating things like leavened wheat, barley, rye, oats, or spelt. Unfortunately, the only thing left at Costco yesterday was a 50-pound sack of spelt. I’ll obviously hold off on eating it until after the holiday but need to know what is the LD50 on spelt?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>I’d love to be sure I’m coronavirus-free before asking my husband and kids to the table, but the only tests I can get my hands on are an expired ClearBlue Easy and a gently used Cologuard. Which do you think would reassure my family more?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>My Uncle Murray insists on tweeting that Manischewitz cures coronavirus. In case the president sees this, please tell him it’s not true. Also that he shouldn’t retweet it, no matter how tempted he is by Uncle Murray’s use of all-caps.</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>When the Treasury sends everyone some “Corona cash,” would you mind bundling that with a Xanax prescription for parents? You see, we’ve been e-learning these last few eternal days, and if we have to hear one more question — never mind four questions — a great cry will go out over all the land, such as never has been heard before, and never will be heard again.</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>Can the president use the Defense Production Act to have gefilte fish factories converted to make… literally anything else?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>Does opening the door for Elijah violate the “no more than ten people” gathering rule?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>Instead of sending the kids on a search for the hidden afikomen, can I send them on a search around town for a megapack of Charmin Ultra, even if it means they miss some of the Seder? Not your area of expertise, but I trust your judgment on these matters.</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>I’ve been carb-loading ever since we started sheltering in place. Will the charoset act like my own personal digestive mortar? Or will it put me on the express chariot to the hoop?</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>Where can I find Kosher for Passover matzah? I know this is another question outside your field, but maybe you can ask Steve Mnuchin. He’s probably got an entire pallet hidden in his basement lair next to a golden calf.</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>Our local dispensary is an essential business. Can I go there for the requisite “bitter herb?”</span></span></span></span></span></span></span></li>\n\t<li><span><span><span><span><span><span><span>I know you’re unable to state for sure, but based on your experience, do you think “Next Year in Jerusalem” — politics aside — is feasible? Or should it be changed to “Next Year via FaceTime”?</span></span></span></span></span></span></span></li>\n</ul><p><span><span><span><span><span><span><span>Thank you, Dr. Fauci, for leading us through this. When this is all over, please come for dinner. Hope you like spelt.</span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span><span>— Jackie</span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><i><span><span><span><span>https://www.mcsweeneys.net/articles/an-open-letter-to-dr-anthony-fauci-asking-for-passover-seder-advice</span></span></span></span></i></span></span></span></p>",
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Water No Get Enemy
Haggadah Section: Urchatz
Water No Get Enemy
Fela Ransome Kuti
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