For our Passover meal this year (Monday 14 April) I have a fifth question and answer to add to the traditional quartet of the Ma Nishtanah.
Why is this night different from all other nights?
Because on this night we make a meal, literally and metaphorically, of our unique story. Via mouthfuls of bitter herbs, salt water, nuts and raisins mixed with wine, and unleavened bread, we promote the damaging mindset that tells us that we are the world’s eternal victims.
I expect an immediate challenge to my liturgical liberties.
“Enough already with your iconoclastic itch! How can you say such things? Surely, Passover is the quintessential expression of our physical and spiritual liberation. Hasn’t the escape of the Hebrews from Egyptian slavery become the biblical paradigm of freedom from oppression that has brought hope to countless peoples across the centuries?”
I know, I know.
But my fifth question and answer is true none the less.
This is the night when we are most at risk from locking shut the Jewish capacity for empathy and blinding ourselves to the suffering of others – most notably, the Palestinians.
There will be some around the Seder table who will resent me wanting to recount the woes of another people (“the Palestinians for heaven’s sake!”) rather than those of my own kith and kin.
“Please can we celebrate the Exodus and our founding mythology of Jewish nationhood without dragging all that stuff into a nice family gathering! Let us enjoy the remembrance of our liberation by a God who intervenes in history with ‘a strong hand and an outstretched arm’. Or are you going to insist on playing the part of the ‘wicked son’, the one in the Haggadah that cannot see the point of the celebration? Now have some more Motza and shut up!”
So, I will have to take a deep breath and try to explain how we have reached this immensely regrettable state of affairs. I may need a fifth cup of wine to get me through.
There are two powerful themes at work within the Seder night service. Two themes that have dominated Jewish self-understanding since at least the Middle Ages when the Seder night service, as we know it today, was first woven together.
The first theme can be characterised by this beautiful sentence that comes early on in our Passover meal:
“Let all who are hungry, come and eat; let all who are needy come and celebrate Passover.”
This is the Jewish voice of welcome, of empathy. It marks the Exodus as the ancient anchor of Jewish ethics and reminds us of our timeless belief in a God that bends His universe towards justice and compassion.
The second theme arrives, with a chill air around it, towards the end of our evening of story telling, after the last terrible plague, the death of the Egypt firstborn, has persuaded Pharaoh to (temporarily) end his tyranny.
“In each and every generation they rise up against us to destroy us. And the Holy One, blessed be He, rescues us from their hands.”
This is the collective cry of a people that has been oppressed and discriminated against throughout its history. A people left physically and psychologically scarred. A people that feels justice for them has been long delayed. This is our story told as one long pogrom.
It is a passage that reinforces the sense of the Jews under perennial siege all the way from biblical mythology to modern history. From the tribe of Amalek trying to thwart the slaves’ escape from Egypt, to Haman’s planned genocide of the Jews of Persia in the story of Esther, to Adolf Hitler’s near success in making the European continent ‘Judenrein’
In every generation there is always another Pharaoh who is out to get the Jews.
It’s not difficult to understand how this idea repeated each year, at what is still the most widely observed Jewish festival, has profound emotional consequences for the Jewish imagination. And the resonance of the message does not end with the singing of the final verse of ‘Hud Gadyah’.
We leave the Seder table convinced, once again, that we are the eternal victims, outsiders, never accepted, forever threatened. It is the worldview that helped to propel 19th century political Zionism into the 20th century Jewish mainstream. Zionism, brilliantly and dangerously, wrapped together a religious longing for spiritual and physical redemption with a nationalist colonial project dressed up as a rightful ‘Return’. It was a compelling and heady mix. The world will never accept us, so the theory goes, so we must have our own state in our own land where we can live in safety and normalcy. And never mind who might be living there now, for our needs our greater than theirs, our story more important, and our ancient Promise more profound than any set of civil rights.
In our post-Holocaust, Israel-centred Jewish consciousness, the ‘Every generation…’ passage has continued to grow in significance, eating away at our moral sensibility. So much so, that we have difficulty understanding modern Jewish history and politics without constant reference to this paradigm of oppression and threat, or, as it is now more often described, ‘Security’.
Benjamin Netanyahu happily taps into all of this with his new demand that the Palestinians accept Israel as a ‘Jewish State’ with all the implications that has for Israeli Christian and Muslim Palestinian citizens, the rights of Palestinian refugees and the chances of the State of the Jews ever being truly ‘Jewish and Democratic’. John Kerry and the Obama administration have failed to challenge the same “In every generation…” mindset and so find themselves acting as Israel’s legal team rather than as honest brokers of peace.
And meanwhile…whatever happened to: ‘Let all who are hungry, come and eat…’?
In Hebrew, the word for ancient Egypt is ‘Mitzrayim’. The same word can also be translated as ‘the narrow place’. Today, we Jews are living our lives in a narrow nationalist echo chamber where the chanting of our past suffering bounces off the walls blocking out every other sound to our ears.
It is true, we celebrated many Seder nights in the ghettos and shtetls of European oppression. But we are now in a radically different place and we are yet to adjust to our new circumstances. We have failed to notice that in this generation it is we who have the power, we who have status in every country where we live, we who have a nation state with a great army and Super Power backing. And it is we who have constructed our own apparatus of prejudice and injustice in the very land we call ‘Holy’. Today, we have become the Pharaoh we once despised.
At this point I’m hoping that my Seder night companions will turn to me and ask, with at least a hint of humility: “So what is to be done, Rav Micah?”
I have a remedy. But it will not be easy.
A new Exodus is needed to set the Jewish mind free and open our imagination to those that suffer at our hands. The theme embodied by “In every generation…” must be understood anew. It must be claimed for the same Jewish spirit that invites the hungry and oppressed to share at our table. We must see that in every generation, even among ourselves, the narrow vision of ‘Pharaoh’ can rise up. Our task is is to bring it down in the name of the same God that rescued our ancestors with ‘a strong hand and an outstretched arm’ and delivered us to uphold a moral universe.
This year – we remain trapped in the narrow place. Next year – may we find our new Exodus to liberation.
Hag Sameach!
P.S. If you found this blog post provocative, stimulating or just plain annoying, then you may like to read ‘Occupy the Hagaddah’ from 2012 and the poem “On the Impossibility of Passover” from 2013.
This post first appeared on Cohen’s site, Micah’s Paradigm Shift.
” It is the worldview that helped to propel 19th century political Zionism into the 20th century Jewish mainstream. ”
Yeah, that was it. It had nothing to do with the Jewish experience in Europe before and after the Enlightenment, or with the rise of nationalism in the 19th century. It’s amazing how arguments like this always seem to prove Herzl right. Here’s an ultra-assimilated Jew who knew relatively little about his faith and practiced relatively little. But his idea – it must have been deeply reliant on Jewish texts, rather than historical experience. No matter how assimilated you are, Robert, you’re always a Jew, right?
“It is true, we celebrated many Seder nights in the ghettos and shtetls of European oppression. But we are now in a radically different place and we are yet to adjust to our new circumstances. ”
We also celebrated many Seder nights in the comfort of nice homes in Berlin and Vienna. It is not a new thing in history for Jews to live in comfort. What is new is for Jews to control a political entity as Christians do Europe (which calls itself pluralistic and secular and then works to control the flow of immigrants and the worship of Muslims).
1. Is never-ending conflict with ethnic outsiders baked into the core assumptions of Judaism?
2. Do many Jews define themselves and their cultural identity in terms of this fundamental dualistic ontology?
3. Is this never-ending conflict a kind of self-fulfilling prophecy — propelled by a questionable algorithm?
4. Does this ideological system need to be retooled or tweaked — or perhaps discarded altogether?
5. Should supposed universalist ethical and moral values be framed in terms of ethnic nationalism and ethnic conflict?
Are these five related questions impolite and politically incorrect? (Certainly I must be Amalek for contemplating them — but I tend to question everything — including my own cultural conditioning and programming.)
A little pilpul.
Let “all who are hungry” come and eat. And what means “all”? Does it mean “all Jews” or does it mean “all people”? How shall we know?
But wait! Later we read “the Holy One, blessed be He, rescues us from their hands.” It says “us” and “their”. This establishes an us/them and thus an us/all distinction.
It did not say “all of us who are hungry” (come and eat). So it must mean “all people who are hungry, Jewish or Palestinian, or others.” It must also mean “all strangers” for we were strangers in Egypt. And today there are strangers, black Africans in Israel (as well as Palestinians outside Israel yearning to go home) who need to be “fed” (spiritually and bodily nourished and cared for).
Well, glad we got that out of the way. Whew! I don’t do this sort of argument often. I’m trained to mathematics and law, not Talmud. And, so, maybe I got it wrong. Maybe the authors of these fine words only meant “Let all Jews who are hungry come and eat”. After all, Jews were (most of the time and in most places) not well fixed (or even well disposed) to invite all strangers to their tables.
Today, in Israel, there seems little disposition to invite the strangers (or the exiles) into people’s homes (even and particularly if these people are the original owners of the said homes, but I digress).
So, once again, it seems perpetually, the Jews need to be rescued. sometimes from other people’s bad acts, and sometimes from their own.
Let it be so (Amen).
I’m intrigued by the “rising up against us” phrase. Nobody “rises up” against the oppressed. Can somebody help me understand?
Today’s Angel of Death flies an F16 and identifies his victims by their pass issued by the Israeli government.