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"covertext": "Fill Miriam's Cup with water before singing. Afterwards, have a femme identified person pour some of the water to all pa...",
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"body": "<p><strong>The Exodus: A Personal Coming Out, In Every Generation</strong></p>\n\n<p>“In our tradition leaving Egypt wasn’t an historical event alone. In our tradition, it was a personal and existential leaving as well.</p>\n\n<blockquote>\n<p>\"<strong>בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ\\עַצְמָהּ כְאִלּוּ הוּא יָצָא\\ה מִמִּצְרַיִם</strong>”<br />\n(In every generation a person must regard themselves as though they personally had gone out of Egypt)</p>\n</blockquote>\n\n<p>Whenever we leave a narrow place, a place of constriction, painful servitude, a place where we are not authentically who we are, that leap taking, that transitioning, is an exodus. A freedom walk.</p>\n\n<p> <em>Rabbi David Ingber, Romemu</em> </p>\n\n<p>The tradition teaches us, that not only is coming out something that is acceptable in our tradition, but it is something to admire, to strive for, and to some extend, we have an <strong>obligation</strong> in every generation to take that leap, and <u><strong>Come Out!</strong></u></p>\n\n<blockquote>\n<p><strong style=\"text-align:center;\">הִגָּלֶה נָא וּפְרוֹס חֲבִיבִי עָלַי אֶת סֻכַּת שְׁלוֹמֶךָ</strong></p>\n\n<p><strong>Please, be revealed and spread the covering, beloved, Upon me, the shelter of your tranquility.</strong></p>\n</blockquote>\n\n<p><u><strong>Yedid Nefesh - ידיד נפש</strong></u></p>\n\n<p>As we start the evening, let's keep this in mind. <strong>Let us understand that resistance in our tradition isn't merely acceptable, but an obligation. </strong>It is something that we have learned through thousands of years, and resistance is what gave us the power to overcome relentless oppression.</p>",
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"covertext": ":קָרֵב יוֹם אֲשֶׁר הוּא לֹא יוֹם וְלֹא לַיְלָה Bring [us] close [to] the day which is not day and not night. As the sun...",
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"body": "<p style=\"text-align:center;\"><strong>:קָרֵב יוֹם אֲשֶׁר הוּא לֹא יוֹם וְלֹא לַיְלָה</strong></p>\n\n<p style=\"text-align:center;\"><strong>Bring [us] close [to] the day which is not day and not night.</strong></p>\n\n<p style=\"text-align:center;\">As the sun sinks and the colors of the day turn, we offer a blessing for the twilight, for<br />\ntwilight is neither day nor night, but in-between.</p>\n\n<p style=\"text-align:center;\">We are all twilight people. We can never be fully labeled or defined. We are many identities<br />\nand loves, many genders and none.</p>\n\n<p style=\"text-align:center;\">We are in between roles, at the intersection of histories, or between place and place.</p>\n\n<p style=\"text-align:center;\">We are neither day nor night. We are both, neither, and all.</p>\n\n<p style=\"text-align:center;\">May the in-between of this evening suspend our certainties, soften our judgments,<br />\nand widen our vision.</p>\n\n<p style=\"text-align:center;\">May this in-between light illuminate our way to a path transcends all categories and<br />\ndefinitions.</p>\n\n<p style=\"text-align:center;\">We cannot always define; we can always say a blessing. Blessed are You, Blessed are those, who dwell on, and celebrate Twilight!</p>\n\n<p style=\"text-align:center;\"> <em>- (Based on) Rabbi <strong>Reuben Zellman</strong>, <a>TransTorah.org</a></em> </p>",
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"body": "\n\n<p style=\"text-align:center;\">What is Egypt? Everyone has their own Egypt, their own narrow place. An Egypt in which we are enslaved to the thirst for freedom. And at times, we are so lost, till we can no longer visualize that thirst for freedom. </p>\n\n<p style=\"text-align:center;\">Tonight, we are commemorating the Exodus from our own personal Egypt:</p>\n\n<p style=\"text-align:center;\">We have shedded our personal idols we were taught to worship;</p>\n\n<p style=\"text-align:center;\"> <em>We no longer sell our bodies, souls, and lives, to a God that humans created for themselves, and our past imposed on us. </em> </p>\n\n<p style=\"text-align:center;\"> <em>Our essence now, our goal, is the fulfillment of a godliness, a divine inspiration that we constitute for ourselves and others, through the good and the light that we spread around us.</em> </p>\n\n<p style=\"text-align:center;\">We have shedeed our enslavement to the opinions of others on us;</p>\n\n<p style=\"text-align:center;\"> <em>We no longer sell our bodies, souls, and lives, to what other people, friends and family from the past or the present, might say about us.</em> </p>\n\n<p style=\"text-align:center;\"> <em>We are at peace with our decisions, and at peace with our path.</em> </p>\n\n<p style=\"text-align:center;\"><strong>The path that we chose for ourselves from amongst the many paths we have explored and tried for ourselves! </strong></p>",
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"covertext": "Blessed are you the Great Earth, And blessed are you the person who labored, That came together to give us the fruit o...",
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"body": "<p style=\"text-align:center;\">Blessed are you the Great Earth, </p>\n\n<p style=\"text-align:center;\">And blessed are you the person who labored, </p>\n\n<p style=\"text-align:center;\">That came together to give us the fruit of the vine.</p>\n\n<p style=\"text-align:center;\">Occasions to rejoice, Holidays and Festivals to delight in,</p>\n\n<p style=\"text-align:center;\">Let us dedicate this<strong> Festival of Matzot, </strong></p>\n\n<p style=\"text-align:center;\">The season of our liberation - a sanctified gathering, remembering</p>\n\n<p style=\"text-align:center;\">The Exodus from Egypt.</p>\n\n\n\n\n\n<p style=\"text-align:center;\"><strong>Feminine Language Blessing:</strong></p>\n\n<p style=\"text-align:center;\"><img src=\"https://www.haggadot.com/uploads/clips/164162/feminine-language-picture.gif\" alt=\"feminine-language-picture.gif\" /></p>",
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"title": "Washing - Not for A Blessing, But for Health",
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"covertext": "“We wash our hands, and we do NOT make the Hand-Washing Blessing!” Traditionally, this handwashing is purely ritualistic...",
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"body": "<p style=\"text-align:right;\"><b><img src=\"https://lh5.googleusercontent.com/dhs7PyxUXITYEDvTtb-UR4LHmC0KDbDeJa5FFkbfXJyBevhe-qUEjK7xIjkYVEm_5d3kWPhDaj8tt7WfEO6VlxS5WbxqfhEZ-dPHC4zuZwxPMUAW8R3cxL3w_iiG8SRt-tncBmlM\" alt=\"dhs7PyxUXITYEDvTtb-UR4LHmC0KDbDeJa5FFkbfXJyBevhe-qUEjK7xIjkYVEm_5d3kWPhDaj8tt7WfEO6VlxS5WbxqfhEZ-dPHC4zuZwxPMUAW8R3cxL3w_iiG8SRt-tncBmlM\" /></b></p>\n\n<p style=\"text-align:right;\"><b>אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי,</b></p>\n\n<p style=\"text-align:right;\"><b>לִרְא֖וֹת בְּאִבֵּ֣י הַנָּ֑חַל. </b></p>\n\n<p style=\"text-align:right;\"><b>לִרְאוֹת֙ הֲפָֽרְחָ֣ה הַגֶּ֔פֶן,</b></p>\n\n<p style=\"text-align:right;\"><b>הֵנֵ֖צוּ הָרִמֹּנִֽים׃</b></p>\n\n<p style=\"text-align:right;\"><b>צו דעם נוסגאָרטן בין איך אראָפ-געגאַנגען, </b></p>\n\n<p style=\"text-align:right;\"><b>צו באַקוקן די פײַכע גראָז פון די טאָל. </b></p>\n\n<p style=\"text-align:right;\"><b>צו זען אױב דער װײַנשטאָק האָט שוין געבליט, </b></p>\n\n<p style=\"text-align:right;\"><b>אױב די מילגרױמען האָבן שוין געצײַטיגט.</b></p>\n\n<p><b>I went down to the garden of nuts,</b></p>\n\n<p><b>To see the moist plants of the valley;</b></p>\n\n<p><b>To see whether the vine had blossomed,</b></p>\n\n<p><b>If the pomegranates had sprouted.</b></p>\n\n<p>Over the past few years I have been adding a (halved) pomegranate to my Seder Plate. In addition to the traditional six Simanim (signs) on the Plate, plus the feminst tradition of the orange, and this year (5782/2022) sunflowers for Ukraine. </p>\n\n<p>As the above Shir Hashirim (Song of Songs) verse - traditionally recited after the Seder - indicates, the pomegranate celebrates spring. The Singer of the Songs includes them along with nuts and grapes, both of which already have a traditional place in Pesach food, and Seder customs. Personally though, the pomegranate, or milgrom in its Yiddish name, celebrates something more: </p>\n\n<p>It celebrates our formerly Orthodox, our “Frei” (free) community.</p>\n\n<p>It celebrates those Jews, and maybe “former” Jews to some, who have been told that we are “bad.” That we are sinners, heretics, or/and have no place celebrating Yom Tov (Jewish holiday) in our own way. </p>\n\n<p>In our own way we say - we are a worthy part within the rainbow of Jewish experiences and practices. </p>\n\n<p>Our Judaism isn’t just okay.</p>\n\n<p>It is worthy of celebration. </p>\n\n<p>The Talmud equates the pomegranate to Jews who are called “Sinners of the Jewish People.” This term, in its Ashkenazi pronunciation of “Poshe’ei Yisro’eil” is often thrown at us, Frei Jews, as if it’s a negative term. </p>\n\n<p>The last lines of the tractate of Chagigah (27a) states:</p>\n\n<p style=\"text-align:right;\">פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁמְּלֵאִין מִצְוֹת כְּרִמּוֹן, דִּכְתִיב (שיר השירים ד,ג'): ״כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ״, אַל תִּקְרֵי ״רַקָּתֵךְ״, אֶלָּא: רֵקָנִין שֶׁבָּךְ — עַל אַחַת כַּמָּה וְכַמָּה.</p>\n\n<p>The sinners of Israel (here referring to the Jewish people) who are full of Mitzvot (good deeds) like a pomegranate; as it is written in Song of Songs (4:3), “Your temples are like a split pomegranate.” Do not read “Your temples,” rather the “empty among you.”</p>\n\n<p>I do not think we are sinners.</p>\n\n<p>I do not think we are the “Empty Ones” within the Jewish people.</p>\n\n<p>Frankly, some, if not most, of the people who created the most inspiring, progressive, and inclusive movements within Judaism were people who grew up in more fundematlist/Orthodox communities, and left. People who the Orthodox community would say they were “OTD - Off The Derech” or “Frei” (free - which somehow is supposed to be negative, even though it sounds, and is, positive), but in reality were very much “OTD - On Their Derech.” Whether the founders of the Reform movement, or Heschel in the Conservative movement. Whether Kaplan in Reconstructionist Judaism, the leaders of Jewish Renewal, to some of the leaders and pioneers of Queer Judaism.</p>\n\n<p>Yet, like terms such as Queer, Frei, and Dyke - we take words and ideas that are meant to be slurs imposed on us by haters, and turn them into a way of celebrating who we are, because of who we are.</p>\n\n<p>The Talmud uses pomegranates as the symbol of positivity within each and every-one of us, the “sinners.” Just like that we see it as the celebration of the good in each and everyone of us. </p>\n\n<p>Not despite choosing our own “heretical” paths, but because of it. </p>\n\n<p>The Pomegranate tonight tells us that we are not just at this Seder in-spite of leaving, in-spite of being Frei. Rather, we are at this Seder because of it. </p>\n\n<p>Because - - - </p>\n\n<p>Choosing our own paths is beautiful.</p>\n\n<p>Choosing our own paths, at its core, is exactly what Pesach and the Seder Nacht is about.</p>\n\n<p>Being Frei is another beautiful identity!</p>\n\n<p>A Frelichen - not a kosher - Pesach <3</p>",
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"covertext": "בְּאוֹתָהּ שָׁעָה בִּקְשׁוּ מַלְאֲכֵי הַשָּׁרֵת לוֹמַר שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לָהֶם מַעֲשֵׂה יָד...",
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"body": "<p style=\"text-align:center;\"><b>בְּאוֹתָהּ שָׁעָה</b></p>\n\n<p style=\"text-align:center;\"><b>בִּקְשׁוּ מַלְאֲכֵי הַשָּׁרֵת</b></p>\n\n<p style=\"text-align:center;\"><b>לוֹמַר שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא</b></p>\n\n<p style=\"text-align:center;\"><b>אָמַר לָהֶם</b></p>\n\n<p style=\"text-align:center;\"><b>מַעֲשֵׂה יָדַי טוֹבְעִים בַּיָּם</b></p>\n\n<p style=\"text-align:center;\"><b>וְאַתֶּם אוֹמְרִים שִׁירָה לְפָנַי</b></p>\n\n<p style=\"text-align:center;\">The Rabbis teach us (Babylonian Megillah 10b):</p>\n\n<p style=\"text-align:center;\"><b>At the very hour that the Egyptians were drowning, </b></p>\n\n<p style=\"text-align:center;\"><b><b>The angels wanted to sing before the Divine.</b></b></p>\n\n<p style=\"text-align:center;\"><b><b><b>She said to them:</b></b></b></p>\n\n<p style=\"text-align:center;\"><b><b><b><b>“My children are drowning in the sea - </b></b></b></b></p>\n\n<p style=\"text-align:center;\"><b><b><b><b><b>Yet you want to sing in My presence?!”</b></b></b></b></b></p>\n\n<p style=\"text-align:center;\"><b><b><b><b><b> </b></b></b></b></b></p>\n\n<p style=\"text-align:center;\">As the hairs of slaves redeemed from Egypt’s violence,</p>\n\n<p style=\"text-align:center;\">We rejoice at the sight of oppression overcome. </p>\n\n<p style=\"text-align:center;\">Yet, our triumph is diminished by the slaughter of the foe.</p>\n\n<p style=\"text-align:center;\">Therefore we take ten drops from the wine in within our cups:</p>\n\n<p style=\"text-align:center;\">One for each plague -</p>\n\n<p style=\"text-align:center;\">Whether modern or ancient, whether the plagued “deserved it” </p>\n\n<p style=\"text-align:center;\">Or not. </p>\n\n<p style=\"text-align:center;\">For while we wish and aim for liberty and justice for all, </p>\n\n<p style=\"text-align:center;\">We did not wish pain on any.</p>",
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"covertext": "Yachatz We break the middle Matzah. And why the middle one specifically? For we are not escaping from the past (the bot...",
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"body": "\n\n<p style=\"text-align:center;\"><b><img src=\"https://lh6.googleusercontent.com/i057I-BEZ-hLyqboBMg49rmI-jh6K5vFFrHLd4upQzZMTDYIql-ieJ3Uuk9R1a3AASPH0O1vOUR-za-2NdAQ12y1565N2rPjEaZssuSMKAtYYsqgxnokkIMvremoNnc_i-aefWv8\" alt=\"i057I-BEZ-hLyqboBMg49rmI-jh6K5vFFrHLd4upQzZMTDYIql-ieJ3Uuk9R1a3AASPH0O1vOUR-za-2NdAQ12y1565N2rPjEaZssuSMKAtYYsqgxnokkIMvremoNnc_i-aefWv8\" /></b></p>\n\n<p style=\"text-align:center;\"><b>Yachatz</b></p>\n\n<p style=\"text-align:center;\"><b>We break the middle Matzah. </b></p>\n\n<p style=\"text-align:center;\"><b>And why the middle one specifically?</b></p>\n\n<p style=\"text-align:center;\"><b>For we are not escaping from the past (the bottom matzah)</b></p>\n\n<p style=\"text-align:center;\"><b>And we are not afraid from the future (the top matzah)</b></p>\n\n<p style=\"text-align:center;\"><b>We, our hearts and spirits are living the present. </b></p>\n\n<p style=\"text-align:center;\"><b>A present that combines the contemporary moments of grace</b></p>\n\n<p style=\"text-align:center;\"><b>With the experience of the past, and the building of the future.</b></p>",
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"body": "<p style=\"text-align:center;\"><b>Pesach, Matzah, </b>and<b> Marror</b></p>\n\n<p style=\"text-align:center;\">We know what those symbols are for:</p>\n\n<p style=\"text-align:center;\">Remember the sacrifice,</p>\n\n<p style=\"text-align:center;\">Hold sacred the flight,</p>\n\n<p style=\"text-align:center;\">Taste the bitterness without any delight.</p>\n\n\n\n<p style=\"text-align:center;\">Each year at our seder on the table we add,</p>\n\n<p style=\"text-align:center;\">Items, in addition to those used traditionally.</p>\n\n<p style=\"text-align:center;\">We do this to encourage ourselves to ask and seek,</p>\n\n<p style=\"text-align:center;\">“What makes this night different?”</p>\n\n<p style=\"text-align:center;\">and “What is our task?”</p>\n\n\n\n<p style=\"text-align:center;\">We hope the <strong>sunflower</strong> will spark such a query,</p>\n\n<p style=\"text-align:center;\">So we can explain to all the weary,</p>\n\n<p style=\"text-align:center;\">So that we reflect on ourselves and around us.</p>\n\n<p style=\"text-align:center;\">That our sisters and brothers, both Jewish and other,</p>\n\n<p style=\"text-align:center;\">Want to live freely in peace with each other.</p>\n\n<p style=\"text-align:center;\">So why the sunflower this year on our table?</p>\n\n\n\n<p style=\"text-align:center;\">To hope for those who might not be able,</p>\n\n<p style=\"text-align:center;\">To celebrate Pesach this year as free Jews.</p>\n\n<p style=\"text-align:center;\">To remember all those people, who cannot, </p>\n\n<p style=\"text-align:center;\">Through acts of tyranny, celebrate life as free people.</p>\n\n<p style=\"text-align:center;\">When all they want is the basic freedom,</p>\n\n<p style=\"text-align:center;\">To live in Ukraine however they choose.</p>\n\n\n\n<p style=\"text-align:center;\">We hope in this symbol that we will learn</p>\n\n<p style=\"text-align:center;\">That’s it’s peace we all want, it’s freedom we yearn.</p>\n\n<p style=\"text-align:center;\">On this seder night we hope and we act,</p>\n\n<p style=\"text-align:center;\">That the world will bring peace to Ukraine today.</p>\n\n\n\n<p style=\"text-align:center;\">So tonight as this sunflower graces our table,</p>\n\n<p style=\"text-align:center;\">Let us pledge to raise funds, to send food if we’re able.</p>\n\n<p style=\"text-align:center;\">So the freedom we celebrate and the story we hear,</p>\n\n<p style=\"text-align:center;\">Will inspire us to help others make this a better year.</p>\n\n\n\n<p style=\"text-align:center;\"><strong>לְשָׁנָה הַבָּאָה יִהְיֶה שָׁלוֹם</strong></p>\n\n<p style=\"text-align:center;\"><strong>For next year, </strong></p>\n\n<p style=\"text-align:center;\"><strong>Let there be peace.</strong></p>",
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"body": "\n\n<p></p>\n\n<p style=\"text-align:center;\"><b>L'Shana Haba'ah, Next Year - לשנה הבאה</b></p>\n\n<p>Traditionally, the Seder is wrapped up with “Next Year in Jerusalem,” whether Jerusalem as the physical location, or a spiritual manifestation. Regardless if we relate to that or not, this is also a place to express different wishes for the next year.</p>\n\n<p>Over the past two years, as the Covid pandemic raged, many of us were saying “Next Year In Person,” to indicate a hope for a post pandemic world, where it’s safe to be together. While the pandemic isn’t over, we have the ability to come together safely. Given that, this “L'Shana Haba'ah”, hoping and wishing to be able to keep coming together in joy, seems fitting. </p>\n\n<blockquote>\n<p style=\"text-align:center;\"><b>לְשָׁנָה הַבָּאָה יַחַד בְּרִינָּה</b></p>\n\n<p style=\"text-align:center;\"><b>Next Year, Together in Joy</b></p>\n</blockquote>\n\n<p><b><img src=\"https://lh3.googleusercontent.com/6T-R67XPlaFhokxP6MtQjAblvrztZXy7A7mptnvwA4wJszqqQfYv9ciprVZ-rGrN90StA7u2gH_7WqgO2bDj8dGFDquQpEn5o8EQ0cIqgOchqHQl2DNpE4IdOr97ThRmXITshKTe\" alt=\"6T-R67XPlaFhokxP6MtQjAblvrztZXy7A7mptnvwA4wJszqqQfYv9ciprVZ-rGrN90StA7u2gH_7WqgO2bDj8dGFDquQpEn5o8EQ0cIqgOchqHQl2DNpE4IdOr97ThRmXITshKTe\" /></b></p>",
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"body": "<p style=\"text-align:justify;\">The traditional Dayenu song proclaims what would have been enough, recognizing the many blessings given to us at every step of our struggles. Tonight, let us commit ourselves to the work ahead by telling ourselves,</p>\n\n<p style=\"text-align:justify;\"><strong>Lo Dayenu!</strong></p>\n\n\n\n\n\n<p style=\"text-align:justify;\"><strong></strong></p>\n\n<p><strong><strong>It is not enough!</strong></strong></p>\n\n\n\n\n\n<p> <em><b>If we were proud of ourselves,</b></em> </p>\n\n<p><b>But were still afraid to come out at home to family and friends, </b></p>\n\n<p><b>And at school and at work,</b></p>\n\n<p><b>Then it would not be enough for us. </b></p>\n\n<ul>\n\t<li>\n\t<p> <em><b>Lo Dayenu, it would not suffice!</b></em> </p>\n\t</li>\n</ul>\n\n\n\n<p> <em><b>If we were not afraid to come out, </b></em> </p>\n\n<p><b>But did not have many diverse spiritual homes that embraced us, </b></p>\n\n<p><b>And fully reflected our communities, in both leadership and group roles,</b></p>\n\n<p><b>Then it would not be enough for us.</b></p>\n\n<ul>\n\t<li>\n\t<p> <em><b>Lo Dayenu, it would not suffice!</b></em> </p>\n\t</li>\n</ul>\n\n\n\n<p> <em><b>If we had diverse spiritual homes, </b></em> </p>\n\n<p><b>But did not have full recognition and protections for our relationships</b></p>\n\n<p><b>And families - in whatever way that family is - across all state and international borders,</b></p>\n\n<p><b>Then it would not be enough for us.</b></p>\n\n<ul>\n\t<li>\n\t<p> <em><b>Lo Dayenu, it would not suffice!</b></em> </p>\n\t</li>\n</ul>\n\n\n\n<p> <em><b>If we had full recognition of our families, </b></em> </p>\n\n<p><b>But many LGBTQ people still feared persecution, hate, or violence;</b></p>\n\n<p><b>And other people suspected of being queer still feard the same.</b></p>\n\n<p><b>Then it would not be enough for us.</b></p>\n\n<ul>\n\t<li>\n\t<p> <em><b>Lo Dayenu, it would not suffice!</b></em> </p>\n\t</li>\n</ul>\n\n\n\n<p> <em><b>If queer people everywhere had full rights, </b></em> </p>\n\n<p><b>But we failed to recognize how class, race, and ethnicity intersects,</b></p>\n\n<p><b>And how different people’s queer identities make it harder to thrive,</b></p>\n\n<p><b>Then it would not be enough for us.</b></p>\n\n<ul>\n\t<li>\n\t<p> <em><b>Lo Dayenu, it would not suffice!</b></em> </p>\n\t</li>\n</ul>\n\n<blockquote>\n<p style=\"text-align:center;\"> <em><b>לֹא דַיֵּינוּ!</b></em> </p>\n\n<p style=\"text-align:center;\"><b>It Would Not Suffice!</b></p>\n</blockquote>\n\n",
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"body": "\n\n<p>In the early 1910s, labor activists fought for better working conditions and the vote for women. Several strikes used the slogan “Bread for all, And Roses too.” Labor activist Rose Schneiderman (1882 - 1972) elaborated on this theme in a speech in Cleveland in 1912:</p>\n\n<p> <em>“What the woman who labors wants is the rights to live, not simply exist - the right to life as the rich woman who has the right to life, and the sun and music and art. You have nothing that the humblest worker has not a right to have also. The worker must have bread, but she must have roses, too.”</em> </p>\n\n<p><strong>When we consider the pressure and duress in Egypt and today, do we consider limited access to “sun and music and art” as part of the oppression?</strong></p>",
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"body": "<p>Not like the brazen giant of Greek fame,<br />\nWith conquering limbs astride from land to land;<br />\nHere at our sea-washed, sunset gates shall stand<br />\nA mighty woman with a torch, whose flame<br />\nIs the imprisoned lightning, and her name<br />\nMother of Exiles. From her beacon-hand<br />\nGlows world-wide welcome; her mild eyes command<br />\nThe air-bridged harbor that twin cities frame.<br />\n<br />\n\"Keep, ancient lands, your storied pomp!\" cries she<br />\nWith silent lips.<strong> \"Give me your tired, your poor,<br />\nYour huddled masses yearning to breathe free,</strong><br />\nThe wretched refuse of your teeming shore.<br />\nSend these, the homeless, tempest-tost to me,<br />\nI lift my lamp beside the golden door!\"</p>",
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"covertext": "According to Rabbi Jacob Ettlinger (1798-1871, Prussia), each cup symbolizes a different stage of life. The first cup re...",
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"body": "\n\n<p></p>\n\n<p>According to Rabbi Jacob Ettlinger (1798-1871, Prussia), each cup symbolizes a different stage of life. The first cup represents childhood, getting started. The second cup, as part of Maggid, represents youth and education, the third cup, concluding the meal, is connected to adulthood and providing food for one’s family. The final cup, part of Hallel//praise, represents old age and gratitude. </p>\n\n<p>Many queer thinkers, including J. Halberstam and Jules Ryan, have powerfully critiqued a straightforward model of “life stages” as heteronormative and in conflict with how queer people actually experience time. </p>\n\n<p> <em>Do you relate to having distinct life stages?</em> </p>\n\n<p> <em>Do they feel authentic or prescriptive to you?</em> </p>\n\n<p> <em>For the second cup, what is one aspect of your educational experience that felt particularly liberatory and you want to carry with you?</em> </p>",
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"covertext": "half of me from pickles herring in New York half of me from fields of corn in Indiana all my mother’s ancestors from...",
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"body": "<p>half of me from pickles herring in New York </p><p> <em>half of me from fields of corn in Indiana </em> </p><p>all my mother’s ancestors from Poland </p><p> <em>all of my father’s from Alsace-Lorraine</em> </p><p>all the Jews who came before my mother</p><p> <em>all the Catholics who came before my father</em> </p><p>all the great circles of upright stone </p><p> <em>all who go back beyond the fertile crescent</em> </p><p>those who were not me who became me</p><p> <em>tonight you are all invited</em> </p><p>to gather around the fire</p><p> <em>to share flat bread and ancient beans.</em> </p>",
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"covertext": "“My father was a wandering Aramean” this reading of the verse, the opening verse that makes up the largest part of Hagga...",
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"body": "<p><span>“My father was a wandering Aramean” this reading of the verse, the opening verse that makes up the largest part of Haggadah - The Telling of the Exodus - is from the 15th century Italian Rabbi Ovadia ben Jacob Sforno. Sforno says that this verse refers to the Yakkov Avinu (the Patriarch Jacob), who lived in Aram white escaping from his brother Esau. While there, Sforno says, Yakkov was effectively homeless, and did not have the stability to raise his family, to become a nation.</span></p>\n\n<p><span>As we are beginning the story of our people, as we are sitting at this holiday table, the Haggadah reminds us: first and foremost, before there was oppression, before we could even think about redemption, we needed housing. Only then we could think of building a home, building a peoplehood. </span></p>\n\n<p><strong>“What does it mean for us that our story couldn’t begin until after our ancestors had found stable housing?”</strong></p>\n\n<p><span>As we get ready to ask the four questions, the moment that launches the story telling of the evening, we exclaim in Aramaic “</span> <em>Ha Lachma Anya… Kol dichfin yeitei v’yeichol, kol ditzrich yeitei v’yifsach.</em> <span>” This is the bread affliction… let everyone who wants come and eat, let everyone who needs come and eat this Pesach with us.” First and foremost we need to remember those most in need, we need to open our doors and hearts. Let us commit to do all we can to ensure everyone has a house, to ensure everyone can build a home!</span></p>\n\n<p><span>Continue on Page 9</span></p>",
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"covertext": "Pour out your love on the nations who know YouAnd on kingdoms who call Your name.For the good which they do for the seed...",
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"body": "<p><strong>Pour out your love on the nations who know You</strong></p><p><strong>And on kingdoms who call Your name.</strong></p><p><strong>For the good which they do for the seed of Jacob</strong></p><p><strong>And they shield Your people Israel from their enemies.</strong></p><p><strong>May they merit to see the good of Your chosen</strong></p><p><strong>And to rejoice in the joy of Your nation.</strong></p>",
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Women Dancing - Kos Miriam (Miriam's Cup)
Haggadah Section: Bareich
Fill Miriam's Cup with water before singing. Afterwards, have a femme identified person pour some of the water to all participants.
Source:
Mishkan HaSeder
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