Ancient Source Can Free Up Your Seder






Latest articles from "Jewish Exponent":

An Emptying Chamber (November 8, 2012)

STARS OF DAVID (November 8, 2012)

He's in the Army, His Weapons Are Words (November 8, 2012)

Sandy Stories: Destruction, Recovery and Human Kindness (November 8, 2012)

EXIT POLLS: Obama Garnered 69-70 Percent of Jewish Vote (November 8, 2012)

There's Lots to Be Proud of, but Major Challenges Still Exist (November 8, 2012)

Correction (November 8, 2012)

Other interesting articles:

THE IRRUPTION OF MIGRANTS: THEOLOGY OF MIGRATION IN THE 21ST CENTURY
Theological Studies (March 1, 2012)

Judaism: The First Phase: The Place of Ezra and Nehemiah in the Origins of Judaism
Journal of the American Oriental Society (April 1, 2011)

Reading Genesis: Ten Methods
Journal of the American Oriental Society (October 1, 2011)

Solomon's Vineyard: Literary and Linguistic Studies in the Song of Songs
Journal of the American Oriental Society (July 1, 2011)

Saved by fiction
The Christian Century (October 17, 2012)

SYRIA'S 31 PERCENTERS: HOW BASHAR AL-ASAD BUILT MINORITY ALLIANCES AND COUNTERED MINORITY FOES
Middle East Review of International Affairs (Online) (March 1, 2012)

THE ARAMAIC AND EGYPTIAN LEGAL TRADITIONS AT ELEPHANTINE: AN EGYPTOLOGICAL APPROACH
Hebrew Studies (January 1, 2011)

Publication: Jewish Exponent
Author: Arnow, David
Date published: April 7, 2011

SCARSDALE, N.Y.

You can find the secret to creating lively Passover seders in a surprising place - an 1,800-year-old law code called the Mishnah.

For starters, the Mishnah did not envision a Haggadah at the seder. Instead, it designed a balance between aspects of the evening that should be fixed and others that left room for spontaneity.

The fixed elements included drinking four cups of wine, explaining the meaning of the Passover sacrifice, eating matzah and bitter herbs, and reciting the six psalms of Hallel. These bind us as a people wherever and whenever we live.

But when it came to telling the Passover story, the Mishnah encouraged creativity to prevent seders from becoming lifeless clones of one another. Brilliant!

For example, the Mishnah envisioned a night that should be so different from other nights that children would naturally ask, "Why?" Only if a child were unable or failed to ask spontaneous questions should a parent offer the prompt, "Why is this night different from all other nights?" Then a parent might point out things like "on all other nights we eat leavened bread or unleavened bread, on this night only unleavened bread."

Just as the child's questions were not prescribed, neither were the answers. As to a response, the Mishnah says, "According to the understanding of the son his father teaches him. He begins with disgrace and ends with glory; and he expounds from My father was a wandering Aramean . . . (Deuteronomy 26:5) until he finishes the whole section."

There was no expectation to create the same midrash every year. The story was to be geared to the level of the child's understanding, which would develop from one year to the next. The story becomes meaningful to those gathered around the table through an interactive, creative process. The Mishnah thus implies that the seder should alter from year to year, and that no two should be exactly the same.

In lieu of "slavishly" reading a prescribed text, the Mishnah encouraged us to take liberties, using its example as a core and a guide. Alas, over the centuries, the balance between the fixed and spontaneous elements of the seder disappeared. Rather than inquiring for themselves, children read or memorized a mandated set of questions. In place of an answer aimed at the level of the child's understanding, the Haggadah incorporated a written midrash on "My father was a wandering Aramean."

The goal of an ideal seder became reading the Haggadah from beginning to end, skipping not a word. The result? Instead of seders feeling like a celebration, they were more like a chore.

Generation after generation, we recited these words from the Haggadah: "Whoever elaborates on the story of the Exodus from Egypt deserves praise." But rather than prying open a little room for creativity, they remained just words on the page.

In the liberty with which we elaborate on the Exodus, we taste freedom. We experience ourselves as independent creators, the very antithesis of our ancestors mired in the mind-numbing pits of slavery In so doing, we renew the divine sparks within us that mark us as images of God, the paradigmatic free creator.

In the spirit of the Mishnah, here are two suggestions to help breathe life into your seder.

A few weeks before Passover, ask each of your guests to respond to the following question: "What do you think would be a particularly important question to discuss at the seder this year?"

If you do this by e-mail, paste the responses into a document without identifying who asked which question. Make a copy for each guest. Take turns reading the questions aloud. This is an easy, nonthreatening way to let the group know what's on everyone's mind. Choose a few questions for discussion throughout the seder. You'll probably find that questions cluster around certain issues, which can guide you in choosing what to discuss.

The second suggestion involves deciding where and when to hold this discussion. Instead of doing it at the seder table, sit in a different room beforehand. You'll find that shifting the location to the living room or den, for example, can set the tone for an entirely different kind of conversation.

If either of these suggestions helps you experiment with your seder this year, then "Dayenu" - it will suffice.

Author affiliation:

DAVID ARNOW

Jewish Telegraphic Agency

Author affiliation:

David Arnow is author of Creating Lively Passover Seders: A Sourcebook of Engaging Tales, Texts & Activities.

The use of this website is subject to the following Terms of Use