אַדִיר בִּמְלוּכָה, בָּחוּר כַּהֲלָכָה, גְּדוּדָיו יֹאמְרוּ לוֹ 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

דָּגוּל בִּמְלוּכָה, הָדוּר כַּהֲלָכָה, וָתִיקָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

זַכַּאי בִּמְלוּכָה, חָסִין כַּהֲלָכָה טַפְסְרָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

יָחִיד בִּמְלוּכָה, כַּבִּיר כַּהֲלָכָה לִמוּדָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

מוֹשֵׁל בִּמְלוּכָה, נוֹרָא כַּהֲלָכָה סְבִיבָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

עָנָיו בִּמְלוּכָה, פּוֹדֶה כַּהֲלָכָה, צַדִּיקָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

קָּדוֹשׁ בִּמְלוּכָה, רַחוּם כַּהֲלָכָה שִׁנְאַנָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה. 

תַּקִיף בִּמְלוּכָה, תּוֹמֵךְ כַּהֲלָכָה תְּמִימָיו יֹאמְרוּ לוֹ: 
לְךָ וּלְךָ, לְךָ כִּי לְךָ, לְךָ אַף לְךָ, לְךָ יי הַמַּמְלָכָה, כִּי לוֹ נָאֵֶה, כִּי לוֹ יָאֶה.

Translation: Because it is proper for Him, because it befits Him. Mighty in sovereignty, rightly select. His minions say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Exalted in sovereignty, rightly glorious. His faithful ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Blameless in sovereignty, rightly powerful. His generals say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Singular in sovereignty, rightly strong. His learned ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Exalted in sovereignty, rightly awesome. Those who surround Him say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Humble in sovereignty, rightly saving. His righteous ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Holy in sovereignty, rightly merciful. His multitudes say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” Strong in sovereignty, rightly supportive. His perfect ones say to Him: “Yours and Yours, Yours because it is Yours, Yours and only Yours— Yours, Adonai, is sovereignty!” 

Transliteration: 

Ki lo na’eh, ki lo ya’eh.

Adir bimlucha, bachur kahalcha, g’dudav yomru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Dagul bimluchah, hadur kahalachah, vatikav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Zakai bimluchah, chasin kahalachah taf’srav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Yachid bimluchah, kabir kahalachah limudav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Moshail bimluchah, nora kahalachah savivav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Anav bimluchah, podeh kahalachah, tzadikav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Kadosh bimluchah, rachum kahalachah shinanav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Takif bimluchah, tomaich kahalachah t’mimav yom’ru lo: l’cha u’l’cha, l’cha ki l’cha, l’cha af l’cha, l’cha Adonai hamamlachah, Ki lo na’eh, ki lo ya’eh.

Dr. Seuss (Theodor Seuss Geisel, 1904-1991) was a life-long cartoonist. Because of the fame of his children's books (and because we often misunderstand these books) and because his political cartoons have remained largely unknown, we do not think of Dr. Seuss as a political cartoonist. But for two years, 1941 - 1943, he was the chief editorial cartoonist for the New York newspaper PM, and for that journal, he drew over 400 editorial cartoons. 

 October 1, 1941, Dr. Seuss Political Cartoons, PM Magazine. Special Collection & Archives, UC San Diego Library

Passover is replete with symbols. Each item on the traditional seder plate recalls a different part of the Exodus story, and meaningful symbols are being added all the time.

This year, Jewish World Watch suggests creating a Second Seder Plate for your table, to help you identify with the realities of the tragic present being experienced by so many people today in JWW’s areas of focus. About a third of those fleeing genocide and mass atrocities today live as refugees under dire conditions outside their native countries.

You can adapt your Second Seder Plate to reflect your own concerns. The one we have created contains new symbols for age-old problems – and in some cases offers some modern solutions – focused on the vulnerable populations Jewish World Watch serves across the globe.

We hope your Second Seder Plate will inspire new conversations at your seder and encourage everyone around the table to take action to help those in need. Chag sameach.

To download full-color PDF copies of this guide, please visit jww.org/SederSederPlate. And please don't forget to share: #SecondSederPlate

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Why is a tomato on our Second Seder Plate?

The tomato reminds us that everyone needs food to survive, but displaced people often don’t get sufficient rations. Creating a garden, however, is possible, even in an African refugee camp. No space? No water? No seeds or good soil? No problem. You can grow a lot with limited resources thanks to perma-gardening, a highly efficient farming system that allows refugees to grow nutritious crops year-round by using improved soil fertilization methods and wastewater.

FACT: More than 300,000 Darfuris currently live in refugee camps in eastern Chad, their home since fleeing the genocide that began in 2003. The food rations they receive are not enough to live on.

ACT: Through perma-gardening, Darfuri refugees can produce their own food and become more self-reliant. Donate to help Jewish World Watch provide a refugee family with the skills and tools to start a perma-garden.

DISCUSS: How can you create your own efficient garden?

Learn more about Jewish World Watch’s perma-gardening efforts at jww.org/perma-gardening

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Why is a glass of water on our Second Seder Plate?

Unlike the salt water on our traditional seder plate, which symbolizes our enslaved ancestors’ bitter tears, this water represents a source of hope. Fresh water is in short supply in the refugee settlements housing survivors who fled atrocities in South Sudan, but drilling new wells can provide clean water.

FACT: More than 2 million South Sudanese have fled civil war and man-made famine. Many have settled in overcrowded camps in northern Uganda, where there is deplorable sanitation and not enough safe water.

ACT: Jewish World Watch is drilling eight essential wells in Uganda’s Palabek Refugee Settlement this year. With your support we can supply even more clean water for thousands of refugees.

DISCUSS: List all the ways that you could save water on a daily basis.

Learn more about Jewish World Watch’s efforts to drill borehole wells at jww.org/cleanwater

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Why is a cell phone on our Second Seder Plate?

On most nights, we use our phones to talk, text and check social media, but on this night we turn them off. This phone reminds us of the conflict minerals mined in the Democratic Republic of the Congo, where children are often forced to work under unsafe conditions.

FACT: The mining of tin, tungsten, tantalum, gold and other minerals such as cobalt often supports armed groups in the Congo, and impoverished children are often the ones doing the mining to support their families. Sending Congolese children to school is the best way to keep them from working in the mines, but they need help covering school fees and other related expenses to get an education.

ACT: Research products before you buy them – your cell phone, your hybrid car and more – to make sure the company you’re buying from is making the best effort to responsibly source its materials. Keep children out of mines by helping Jewish World Watch pay for their school fees.

DISCUSS: How do your decisions about what to buy affect others?

Learn more about Jewish World Watch’s efforts to ensure the conflict-free status of mines in the Congo a jww.org/conflictminerals

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Why are matches on our Second Seder Plate?

Fire isn’t one of the plagues in the Passover story, but it could have been – its destructive nature is well known. For the Rohingya, an ethnic minority living in Myanmar (formerly known as Burma), the military has used fire to destroy many villages in brutal attacks. Survivors urgently need emergency supplies, but the Rohingya also need U.S. lawmakers to pass legislation to help protect them and prevent further violence.

FACT: Since late August, more than 688,000 Rohingya have fled ethnic cleansing in Myanmar and crossed into neighboring Bangladesh, where they have created the world’s largest refugee settlements.

ACT: Ask your representatives to support bills currently being considered in the U.S. Senate and House of Representatives supporting human rights in Myanmar.

DISCUSS: How is it possible that genocide is still happening in the 21st century?

Learn more about Jewish World Watch’s advocacy efforts and send a letter to your representatives at action.jww.org

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Why is a toy on our Second Seder Plate?

A disturbing number of today’s refugees are children. Across the globe, nearly 1 child in 200 is a refugee. This adds up to tens of millions of children displaced by violence, poverty and other factors. Whole generations are being born in refugee camps, where they often lack proper nutrition, education and opportunities to play.

FACT: Some 8.6 million Syrian children are in immediate need of aid. Some 2.6 million Syrian children are living as refugees or on the run. Of the more than 688,000 Rohingya who have fled Myanmar for camps in Bangladesh since August, nearly 400,000 are children.

ACT: Support Jewish World Watch’s many programs offering educational assistance to children and the schools that serve them.

DISCUSS: How do you think violence and displacement affect children?

Learn more about Jewish World Watch’s efforts to educate displaced children at jww.org/projects

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Why is a bandage on our Second Seder Plate?

Too many innocent people wounded during Syria’s civil war lack life-saving medical aid because large humanitarian organizations cannot enter areas being actively bombed. Jewish World Watch has partnered with an organization that transports essential supplies directly to doctors working to save lives deep inside the heart of the conflict.

FACT: Syria’s civil war has killed nearly 500,000 people – 55,000 of them children. It has also left half of the country’s population displaced.

ACT: Support Jewish World Watch’s efforts to transport supplies to doctors and hospitals in the heart of the conflict.

DISCUSS: What would it be like to be wounded and without adequate medical supplies?

Learn more about Jewish World Watch’s medical shipments in Syria at jww.org/syria

We were slaves in Egypt, now we are free. Let’s have a Seder! What’s on the Seder plate? Egg, herbs, bone, greens, charoset Let’s drink some wine. Why is this night different? Why is this child different? Ten plagues on the Egyptians. Enough already – Dayeinu! Drink wine again. Matzah, Maror, Hillel sandwich, let’s eat! Where’s the Afikoman? Thanks for the food! Drink some more Wine. Open the door for Elijah! Drink some wine – last one. Thanking and singing. Next year in Jerusalem!

There's a Sefardic custom -- Iraqi or Afghani, by most accounts -- of asking these three questions at the start of the seder: either to one participant who's shouldered a pack and is orbiting the table, or each person to the person sitting beside them.

Who are you? I am Yisrael.

Where are you coming from? I am coming from Mitzrayim.

Where are you going? I am going to Yerushalayim.

Who are you?

I'm Yisrael. I'm a God-wrestler. I'm someone who wrestles with the holy, with the Source of All Being, with my understanding of ultimate reality, and I expect God to wrestle back. I dance with God. I waltz with Torah. I stay up all night grappling with angels, and even if I come away limping, I know I come away blessed. I'm a wandering Aramean, and I'm wearing my traveling shoes. I'm a child of the house of Israel, and my community and I -- and anyone else who hears freedom's call -- are walking into the wilderness together.

Where are you coming from?

I'm coming from Mitzrayim. From the narrow place. From slavery. From constriction. From the birth canal. I'm coming from hard labor. I'm coming from the surfeit of sweetness that lulls me into forgetting the world's imperfections. I've been settling for what hurts, too fearful to risk something new. I'm coming from suffering and isolation. I'm coming from addiction to my work, addiction to success, addiction to separation. I'm coming from "if I stopped working, I'm not even sure who I'd be."

Where are you going?

I'm going to Yerushalayim. I'm going to Ir Shalem, the city of wholeness. I'm going to Ir Shalom, the city of peace. I'm going where talking to God is a local call. I'm heading toward my best imaginings of community and connection. I'm clicking my ruby slippers with fervent kavanah and moving toward the meaning of home. Maybe I'm going to a place; maybe I'm going to a state of mind. Maybe it's an asymptotic progression toward something that can't be reached. Maybe it's the journey that defines me.

Run that by me again?

I am Yisrael. I am coming from Mitzrayim. And the moon is almost full: tomorrow night, as soon as Shabbat is over, we're packing our bags. Grabbing the flatbread. And setting out. It's time to go.

One of the favorite hits from our salon, CROSSING OUR RED SEA, presented by The Braid in 2018

A simple piece of Matzah serves to remind us of the immense suffering of ancient slavery. Now we take into account a second item, bitter chocolate, to remind us of modern suffering. One might question how chocolate is representative of hardship, for its purpose is to satisfy one’s pleasures, to be eaten in times of love and craving. Simply put, it is expected to be sweet, but when it is not, the unwanted chocolate is automatically dismissed and rejected. The expectations of chocolate is to be sweet and readily available for one’s satisfaction. Victims/survivors of rape culture can be seen in a similar light. A prize to be won by the hands of a pursuer, it softens, melts, drip, drip, drip. Their dignity mutilated down the wrist, almost ink, slowly hardening to etch su ering like blood. No longer a clean-cut square, the chocolate is transformed into a desired shape, sugar stu ed in to make it what it is not. Today, we embrace chocolate in its plain form, celebrating not its bitterness, but its strength.

Everyone at the table should eat a piece of bitter chocolate and consider quietly the ways in which they feel pressured to take shapes that aren’t natural to them.

Founded in 2004, Jewish World Watch mobilizes against genocide and mass atrocities through education, advocacy and projects serving survivors of acts of inhumanity. JWW currently is working with survivors of conflict in Myanmar (Burma), Syria, Sudan, South Sudan, and the Democratic Republic of the Congo.

by Emma Lazarus

Not like the brazen giant of Greek fame, With conquering limbs astride from land to land; Here at our sea-washed, sunset gates shall stand A mighty woman with a torch, whose flame Is the imprisoned lightning, and her name Mother of Exiles. From her beacon-hand Glows world-wide welcome; her mild eyes command The air-bridged harbor that twin cities frame. "Keep, ancient lands, your storied pomp!" cries she With silent lips. "Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!"

Humanity manifests itself in brotherhood most frequently in “dark times.” This kind of humanity actually becomes inevitable when the times become so extremely dark for certain groups of people that it is no longer up to them, their insight or choice, to withdraw from the world. Humanity in the form of fraternity invariably appears historically among persecuted peoples and enslaved groups. ... This kind of humanity is the great privilege of pariah peoples; it is the advantage that the pariahs of this world always and in all circumstances can have over others. ...

It is as if under the pressure of persecution the persecuted have moved so closely together that the interspace ... has simply disappeared. This produces a warmth of human relationships which may strike those who have had some experience with such groups as an almost physical phenomenon.  ... 

In its full development it can breed a kindliness and sheer goodness of which human beings are otherwise scarcely capable. Frequently it is also the source of a vitality, a joy in the simple fact of being alive, rather suggesting that life comes fully into its own only among those who are, in worldly terms, the insulted and injured

I speak to you as an American Jew.

As Americans we share the profound concern of millions of people about the shame and disgrace of inequality and injustice which make a mockery of the great American idea.

As Jews we bring to this great demonstration, in which thousands of us proudly participate, a two-fold experience -- one of the spirit and one of our history.

In the realm of the spirit, our fathers taught us thousands of years ago that when God created man, he created him as everybody's neighbor. Neighbor is not a geographic term. It is a moral concept. It means our collective responsibility for the preservation of man's dignity and integrity.

From our Jewish historic experience of three and a half thousand years we say:

Our ancient history began with slavery and the yearning for freedom. During the Middle Ages my people lived for a thousand years in the ghettos of Europe . Our modern history begins with a proclamation of emancipation.

It is for these reasons that it is not merely sympathy and compassion for the black people ofAmerica that motivates us. It is above all and beyond all such sympathies and emotions a sense of complete identification and solidarity born of our own painful historic experience.

When I was the rabbi of the Jewish community in Berlin under the Hitler regime, I learned many things. The most important thing that I learned under those tragic circumstances was that bigotry and hatred are not '.the most urgent problem. The most urgent, the most disgraceful, the most shameful and the most tragic problem is silence.

A great people which had created a great civilization had become a nation of silent onlookers. They remained silent in the face of hate, in the face of brutality and in the face of mass murder.

America must not become a nation of onlookers. America must not remain silent. Not merely black America , but all of America . It must speak up and act,. from the President down to the humblest of us, and not for the sake of the Negro, not for the sake of the black community but for the sake of the image, the idea and the aspiration of America itself.

Our children, yours and mine in every school across the land, each morning pledge allegiance to the flag of the United States and to the republic for which it stands. They, the children, speak fervently and innocently of this land as the land of "liberty and justice for all."

The time, I believe, has come to work together - for it is not enough to hope together, and it is not enough to pray together, to work together that this children's oath, pronounced every morning from Maine to California, from North to South, may become. a glorious, unshakeable reality in a morally renewed and united America.

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.