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"body": "When we talk about God we are talking about the spiritual energy of the universe which makes it possible to transcend the tendency of human beings to pass on to others the hurt and pain that has been done to us, the force that permeates every ounce of Being and unites all in one transcendent and imminent reality. God is the Force in the universe that makes possible the transformation from “that which is” to “that which can and ought to be” or, as God is quoted as saying in Torah, ehyeh asher ehyeh, which Rabbi Lerner translates as “the possibility of possibility.” In short, we understand God in part as the ultimate Unity of All with All, of whom we are always a part, even if we are not always conscious of the part of God we are, the part of God that everyone and everything is. \n",
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"covertext": "\"Jerusalem\" By Steve Earle I woke up this mornin' and none of the news was good And death machines were rumblin' 'cross...",
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"body": "<p><strong style=\"text-align:center;\">\"Jerusalem\"</strong><br style=\"text-align:center;\" />\nBy Steve Earle</p>\n\n<p>I woke up this mornin' and none of the news was good<br />\nAnd death machines were rumblin' 'cross the ground where Jesus stood<br />\nAnd the man on my TV told me that it had always been that way<br />\nAnd there was nothin' anyone could do or say<br />\n<br />\nAnd I almost listened to him<br />\nYeah, I almost lost my mind<br />\nThen I regained my senses again<br />\nAnd looked into my heart to find<br />\n<br />\nThat I believe that one fine day all the children of Abraham<br />\nWill lay down their swords forever in Jerusalem<br />\n<br />\nWell maybe I'm only dreamin' and maybe I'm just a fool<br />\nBut I don't remember learnin' how to hate in Sunday school<br />\nBut somewhere along the way I strayed and I never looked back again<br />\nBut I still find some comfort now and then<br />\n<br />\nThen the storm comes rumblin' in<br />\nAnd I can't lay me down<br />\nAnd the drums are drummin' again<br />\nAnd I can't stand the sound<br />\n<br />\nBut I believe there'll come a day when the lion and the lamb<br />\nWill lie down in peace together in Jerusalem<br />\n<br />\nAnd there'll be no barricades then<br />\nThere'll be no wire or walls<br />\nAnd we can wash all this blood from our hands<br />\nAnd all this hatred from our souls<br />\n<br />\nAnd I believe that on that day all the children of Abraham<br />\nWill lay down their swords forever in Jerusalem</p>\n",
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"covertext": "Tonight we also celebrate and rejoice at the freedom experienced by millions of people when ancient slavery was replaced...",
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"body": "<p>Tonight we also celebrate and rejoice at the freedom experienced by millions of people when ancient slavery was replaced for many by a form of feudalism that gave some rights and entitlements to peasants who worked the land for all powerful land owners; and the freedom experienced by millions of people when feudal arrangements were replaced by capitalist societies which gave legal rights to people that may have been violated in practice but nevertheless were real advances. We can celebrate also the victories of freedom achieved, 11 11 however limited, when the U.S. freed itself from English domination, when the French Revolution overthrew the ruthless monarchy of the past, and when subsequent revolutions in Europe allowed the Jews to come out of the ghettoes and become equal citizens with Christians in the last half of the 19th century. We can celebrate the ending of slavery in the U.S., partial and flawed, as the subsequent segregation was, the victories of feminist and LGBTQ movements in the past 100 years. We also celebrate the victories working class people who managed through unions and political organizing to secure an 8 hour day and a minimum wage and some safety and health regulations for many workplaces, even as we recognize that these same victories may have to be fought for again as many of the gains of the past are fast being dismantled by the Trump/Pence Administration. We also celebrate the victories of national liberation struggles in South and Central America, Africa and Asia in the 20th century overcoming colonial and imperial regimes. We celebrate the victory to end Apartheid in South Africa, the victory to end British rule over much of Ireland and India, the victory of the Vietnamese people to overcome the harsh regimes created by the French and then by the U.S. We can celebrate the freeing of serfs in Russia and the overthrow of the rule of the Czars, the overthrow of the feudal realities in China and the partial liberation of over a billion people there, including huge advances in the status of women from the days less than a hundred years ago when many had their feet tied together so that they could not escape oppressive family situations. And yet, in every case, including our own liberation from Egypt, when we look carefully we see that what followed often had new and different forms of oppression, but also new possibilities for future struggles to overthrow those new forms of oppression. We invite you, the people at our Seder, to now call out other liberation struggles like those of our own people, that you want to honor tonight, even though we all know that every struggle has been only partial, and that the struggle for liberation must continue everywhere on our planet including in our own country and in our own hearts and souls. Call out the struggles of peoples or nations that we should be honoring. </p>\n",
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"body": "<p>Ur’chatz</p>\n\n<p>As we wash our hands, we imagine washing away all cynicism and despair. We allow ourselves to be filled with the hope that the world can be transformed in accord with our highest vision of the good. We wash away our own sense of powerlessness—because powerlessness corrupts. The irony of systems of oppression in the contemporary world is that they usually depend upon the participation of the oppressed in their own oppression. Rather than challenging the system, people accept their place within it. In capitalist society, it is not just external coercion but also the internalization of worldviews of the powerful that make the oppressed willing participants in the system. As we do the Ur’chatz on Passover, we symbolically wash our hands of this participation in our own oppression.</p>\n\n<p>(Symbolically wash hands)</p>\n\n<p>As we wash all of this away, we take a look at our cleansed hands and remind ourselves to use our hands and our bodies in acts of healing, repair and transformation because we know that simply symbolic acts of cleansing are only one step on the path to tikkun olam, actions are critical to manifest this cleansing</p>\n",
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"covertext": "The saltwater on our table traditionally represents the tears of the Israelite slaves. The green vegetables we dip in th...",
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"body": "<p>The saltwater on our table traditionally represents the tears of the Israelite slaves. The green vegetables we dip in the water suggest the possibility of growth and renewal even in the midst of grief.</p>\n\n<p>The greens on the table also remind us of our commitment to protect the planet from ecological destruction. Instead of focusing narrowly on what we may “realistically” accomplish in today’s world, we must focus on what the planet needs in order to survive and flourish. We must get out of the narrow place in our thinking and look at the world not as a resource, but as a focus for awe, wonder, and amazement. We must reject the societal story that identifies success and progress with endless growth and accumulation of things. Instead we will focus on acknowledging that we already have enough; we need to stop exploiting our resources and instead care for the earth.</p>\n\n<p>We are descended from slaves, people who staged the first successful slave rebellion in recorded history. Ever since, our people has kept alive the story of liberation, and the consciousness that cruelty and oppression are not inevitable “facts of life” but conditions that can be changed.</p>\n\n<p>The task may seem more overwhelming to us today than in previous moments. Today there is no longer some easily identifiable external evil force playing the role of Pharaoh. Instead, we live in an increasingly unified global economic and political system that brings well-being to some even as it increases the misery of others.</p>\n\n<p>We are in the midst of a huge spiritual and environmental crisis. Our society has lost its way. Yet most of us are even embarrassed to talk about this seriously, so certain are we that we could never do anything to transform this reality, and fearful that we will be met with cynicism and derision for even allowing ourselves to think about challenging the kind of technocratic and alienating rationality that parades itself as “progress” in the current world.</p>\n\n<p>The Exodus story teaches us to see that all this could be changed.</p>\n\n<p>The ancient Jewish idea is that our task is to be partners with God in healing and transforming our world—Tikkun Olam. We know that the world can be healed and transformed — that is the whole point of telling the Passover story. Our task is to find the ways to continue the struggle for liberation in our own times and in our own circumstances.</p>\n\n<p>Some of the steps include:</p>\n\n<p>a. Recognizing each other as allies in that struggle.</p>\n\n<p>b. Pouring out love into the world.</p>\n\n<p>c. Rejecting the cynical view that everyone is out for himself or herself, that there is nothing but selfishness.</p>\n\n<p>d. Taking the risks of being the first ones out in public to articulate an agenda of social change — even though being that person may mean risking economic security, physical security, and sometimes even risking the alienation of friends and family.</p>\n\n<p>e. Allowing ourselves to envision the world the way we really want it to be — and not getting stuck in spiritually crippling talk about what is “realistic.”</p>\n\n<p>The story of Passover is about our people learning to overcome the “realistic” way of looking at the world. Tonight we want to affirm our connection with a different truth: that the world is governed by a spiritual power, by the Force of Transformation and Healing, and that we are created in Her image, we are embodiments of the Spirit, and we have the capacity to join with each other and transform the world we are in.</p>\n\n<p>Affirming that, we dip the greens on our Seder plate in joy at the beauty and goodness of this earth and its vegetation, and recommitting ourselves to do all we can to stop those processes in our society that are contributing to the destruction of the earth.</p>\n\n\n\n<p>Dip some parsley or celery or some other green vegetable into the salt water, symbolic not only of tears our past suffering from oppression, but also of our tears for the suffering of the earth, the suffering of all on this planet who are caught up in systems of oppression:</p>\n\n<p>Brukha at Yah Shekhinah, ru’akh khey ha’olamim, boreyt pree ha’adamah.</p>\n\n<p>Some communities have the custom of affirming spring as the eternal return of life to the earth through the symbol of eating a hardboiled egg, which is dipped in salt water to remind us of the suffering of slavery that continues even when the earth is rejoicing and reclaiming life! If you wish to do so, first say the blessing:</p>\n\n<p>Brukha at Yah, Shekhina, eloheynu melekh ha’olam, sheh ha’kol nihyeh beed’va’roe (Blessed is the Goddess…who creates all things through Her words). </p>\n",
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"body": "<p>Why do we tell the story of our oppression?</p>\n\n<p>It is in the telling of the story that transformation occurs. In every liberation movement, the sharing of stories becomes crucial. When women fist gathered in consciousness raising groups or alcoholics shared their experience, strength and hope in smoky church basements, stories were shared. I begin to see that story isn't just my story. First we touch the common pain then the common hope. From there we devise strategies for transformation. I am no longer caught in the isolation of my uniqueness. The fear and self-doubt that I feel about myself is revealed to be without substance. Every oppressor knows how subversive groups can be and tries to keep the oppressed from talking to each other, from telling their stories to one another. </p>\n",
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"covertext": "We often talk at the seder about the Four Children: the Wise, Wicked, Simple, and the One Who Does Not Know How to Ask....",
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"body": "<p>We often talk at the seder about the Four Children: the Wise, Wicked, Simple, and the One Who Does Not Know How to Ask. We see a little of ourselves in each child as we discuss their place in the seder and how we explain to them the story of Passover. Do we tell them that we were there together at Sinai, including them in our legacy, or do we exclude them and criticize their apathy?</p>\n\n<p>This year, as we consider Passover’s Four Children around the seder table, let us discover and discuss the tension between our Jewish community’s obligation to “till and tend” the earth as God told humankind in the Garden of Eden, and the spectrum of beliefs that many may hold about climate change.</p>\n\n<p><strong>The Wise Child:</strong></p>\n\n<p>This child knows that climate change is real and that they must act to combat its effects. The Wise Child has read that global temperatures and sea levels are rising every year, that more species are becoming endangered, and that more communities are experiencing extreme weather events and decreased crop viability. The Wise Child sees all this and is motivated to combat climate change in any way they can.</p>\n\n<p><strong>The Wicked Child:</strong></p>\n\n<p>The Wicked Child has read about climate change and is aware that scientists predict a whole range of negative effects if we don’t reduce global carbon emissions. But the Wicked Child doesn’t think the issues caused by climate change apply to them. They believe climate change will only affect the poor and the vulnerable in places they will never visit. They remain unconcerned.</p>\n\n<p><strong>The Simple Child:</strong></p>\n\n<p>The Simple Child is overwhelmed by the idea that humankind could be radically altering the entire face of the earth. They don’t believe it’s possible that scientific predictions are accurate. This child simply ignores the evidence that the problem is real at all.</p>\n\n<p><strong>The One Who Does Not Know How to Ask:</strong></p>\n\n<p>This child is much more like The Wise Child than we may typically imagine. The One Who Does Not Know How to Ask has also read about climate change and knows that environmental degradation and the effects on the global population are a real and present threat. Unlike The Wise Child and much more like the Simple Child, this child is overwhelmed. How is this possible? This child might ask, How can I, alone, prevent this global catastrophe?</p>\n\n<p>Just as we are like and unlike each of the Four Children of the Passover seder that we discuss every year, we each have in us elements of the Four Children of climate change. We all have some awareness that climate change is an issue, but may be able to face its gravity differently, and may or may not acknowledge to ourselves the relationship between our action and carbon emissions.</p>\n\n<p>There is an answer for each of these children. How would you answer each of these children?Is it enough for us to personally change our habits, or do we need to have a transformation of our economic system and way of being? How do each of us sometimes fall within these different categories of children? How can we answer these different children? (discuss amongst yourselves)</p>\n",
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"body": "<p>Welcoming the Possibility of the Messianic Age Fill but do not yet drink the Fourth cup of wine or grape juice We open the door for Elijah—the prophet who heralds the coming of the Messiah and a world in which all peoples will coexist peacefully and for Miriam—acknowledging the image of God in one another and our commitment to bury in the past the pain others inflicted upon us and the sexism that our community in the past inflicted on Jewish women. To deny the possibility of fundamental transformation, to be stuck in the pain of past oppression, or to build our religion around memories of the Holocaust and other forms of suffering is to give the ultimate victory to those who oppressed us. To testify to God’s presence in the world is to insist on shifting our focus from pain to hope and to dedicate our energies to transforming this world and ourselves. We still believe in a world based on love, generosity, and openheartedness. We continue to affirm the Unity of All Being. Tonight we reaffirm our commitment to the messianic vision of a world of peace and justice in which inequalities have been abolished and our human capacities for love, solidarity, creativity and freedom are allowed to flourish, in which all people will recognize and affirm in each other the spirit of God. In that day, living in harmony with nature and with each other, all peoples will participate in acknowledging God’s presence on earth. We 37 37 remain committed to the struggles in our own time that will contribute to making that messianic vision possible someday. Sing: Eliyahu/Miriyam Eliyahu ha navee, Eliyahu HaTishbee Eliyahu, Eliyahu, Eliyahu HaGeeladee Beem heyrah beyameynu Yavoe eyleynu eem mashi’ach ben David (x2) Miriyam Ha nivi’ah, Oz vezimrah beyadah Miriyam, teer’kod eetanu le takeyn ha’olam Beem heyrah beyameynu, Tavoe eileynu eem meymey ha’yeshua (x2) Now let us build together a communal vision of messianic redemption. Close your eyes and let some picture of messianic redemption appear in your minds. Then, open your eyes and share with others your picture of the world we want to build together. Bless the Fourth Cup of Wine or Grape Juice . Brucha at Yah Shechina, Ru’ach Chey Ha’olamim, boreyt pree haGafen. Drink the Fourth Cup!!!</p>\n",
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Who is God?
Haggadah Section: Introduction
When we talk about God we are talking about the spiritual energy of the universe which makes it possible to transcend the tendency of human beings to pass on to others the hurt and pain that has been done to us, the force that permeates every ounce of Being and unites all in one transcendent and imminent reality. God is the Force in the universe that makes possible the transformation from “that which is” to “that which can and ought to be” or, as God is quoted as saying in Torah, ehyeh asher ehyeh, which Rabbi Lerner translates as “the possibility of possibility.” In short, we understand God in part as the ultimate Unity of All with All, of whom we are always a part, even if we are not always conscious of the part of God we are, the part of God that everyone and everything is.
Source:
Rabbi Michael Lerner
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