Pesach
Exodus 12:21-51
Numbers 28:16-25
Joshua 5:2-6:1, 6:27
The Mishnah, the second-century compilation of Jewish law and practice that precedes the Talmud, describes the Passover celebration at home. It begins with the eating of the ritual foods, followed by a discussion of the meaning of the holiday.
The Mishnah teaches: “The second cup of wine is presented and here the child asks. If the child has no idea [what to say], the parent instructs: ‘Mah nishtanah … Why is this night different from all other nights? [Have you not noticed] that on all other nights, we eat …’”
(M. Pesachim 10:4).
In our haggadah, the ritual foods and gestures follow the asking of the Four Questions. In other words, the child is supposed to ask about exactly the rituals that haven’t yet occurred! So you only understand the Four Questions if you already know what the answers — i.e., the rituals — are going to be.
But originally, the unusual rituals and foods came first and were, in part, an inspiration for questions and family discussion, intended to provoke interest in the Passover story. Still, it sounds to me that even 2,000 years ago, the night was not always so different, either.
Parent: “How was school today?” Child: “Fine.” “What did you do?” “Nothing.”
Despite having participated in the unusual rituals and foods, when the time comes to ask a question, the Mishnah imagines that the child has nothing to say; the Four Questions are offered as conversation-starters!
Mah nishtanah … How is this night different from all other nights? As you think back on Passovers past and this year’s seder, what stands out for you?
For many, family gatherings are the place where longstanding tensions, conflicts and disappointments are re-enacted and reconfirmed. Is this true at your table? Do you associate Passover as much with anxiety about who will say what to whom, or who will be insulted or intolerable, as you do with the celebration itself? Are you looking forward to the end of the evening as much as the beginning?
Being part of a people means being part of a family, and a core part of the Exodus story is how everyone came along. That’s part of what the Four Children of the haggadah are about; even if we do not like their questions or their answers, we make room for everyone at the seder.
Our spiritual task is indeed to make this night different from all other nights — to rise above or let go of all the stuff that bothers us in favor of embracing the people who are with us and the teachings and purpose of the evening.
In bondage, we had no dignity and no freedom of action; at Passover, we are reminded of the fundamental Jewish teaching that every person is created in the image of God. Even if we may still be enslaved to old patterns, relationships and issues, we are free to liberate ourselves and focus on our transformation and the wider work of liberation.
No seder would be complete without the Four Questions; what started out as a “suggestion” became central to our observance many generations ago. Yet these were intended as “model questions” about the holiday.
Consider asking the participants at your seder to bring the questions they believe should be asked at Passover this year, and allow time to discuss them. Young children might want to ask about how Passover was celebrated when their elders were themselves children. Some may ask about our attitude and responsibilities toward the hungry — “Let all who are hungry come and eat” — or toward those seeking political and social freedom — “Let all who are in need, celebrate the Passover.” Others may want to ask about how to further their own personal liberation, moving from constraint toward greater freedom.
One of the great gifts of the Jewish spiritual tradition is its continual invitation to us, in the idiom of contemporary liberation, to occupy it. The haggadah teaches: “In every generation, each person should see oneself as having gone forth from Mitzrayim.” In this spirit, I encourage you to occupy — la’asok b’ — your seder, infusing it with meaning and inspiration and thereby rising with joy and resolve to fulfill its purpose.
Rabbi Yoel Kahn is the senior rabbi at Reform Congregation Beth El of Berkeley. He can be reached at [email protected].