Introduction
Frances Weinman Schwartz's book Passage to Pesach offers text-based insights and reflections on many aspects of Pesach celebration. Through an exploration of the five special Shabbatot leading up to Pesach, she prepares us for the holiday, then encourages us to continue delving into Pesach's themes and messages by exploring the many elements of the seder meal. In addition, she offers insights into the history of Pesach and the Haggadah. This discussion guide is intended to supplement your use of Passage to Pesach. It offers a brief summary of each chapter, then provides questions for further thought and discussion. You can use these questions on your own, in preparation for a class, or as a teaching tool. Each question will bring your personal connection to the holiday to a deeper level, as you prepare your personal Passage to Pesach.
Chapter One - Preparing for Passage
In the introduction to Passage to Pesach, Schwartz summarizes the different parts of the book, noting that the book "hopes to encourage an enriched, text-based understanding of why we do what we do, when we do it" (page 7). This chapter also introduces the celebration of Pesach, touching upon significant historical celebrations and modern phenomena.
Questions for further thought and discussion:
- Schwartz shares Herman Wouk's anecdote of visiting Israel in 1955, during which David Ben-Gurion said that Israel "is the only place for Jews&.... Here you will be free." Wouk challenged this by asking Ben-Gurion how he could be free in such a hostile, unsafe land. Ben-Gurion replied, "I did not say safe. I said free" (page 4). How is it possible to be free and unsafe? Does freedom necessarily include safety? Why or why not? The State of Israel remains unsafe, but hundreds of Jews make aliyah (move to Israel) every year. What kind of "freedom" propels them to make aliyah? What is your personal definition of the word "free"?
- Schwartz suggests, "Perhaps the holiday of Pesach continues to be celebrated by such large numbers of Jews precisely because [it is celebrated] in private, within an extended family unit" (pages 4-5). Do you agree with this suggestion? Why do you feel Pesach is celebrated in such large numbers? How central is your family unit to your Pesach celebration? How does the presence of many generations of celebrants at the Pesach seder change your personal celebration?
- Schwartz writes that "the welcoming atmosphere of a Pesach seder encourages us to mull over Judaism's central values&..." (page 6). What, in your opinion, does the atmosphere of the seder contribute to your observance of the holiday?
Chapter Two - Ancient Pesach: How Many Passages?
As Schwartz notes in this chapter, the celebration and observance of Pesach has changed throughout history. The Torah emphasizes different aspects of Pesach at different times: it is part farmer's harvest celebration, part shepherd's offering, part pilgrimage festival, and part home ritual. Our modern celebration preserves pieces of each of these celebrations, and this chapter helps us understand the roots of some of our Pesach traditions. It outlines how ancient Jewish history altered the celebration of Pesach, and how the Rabbis and their successors created the rituals we still follow today.
Questions for further thought and discussion:
- The biblical account of the Exodus from Egypt is part of the foundation of Jewish identity and religion. Yet, Schwartz writes, "some academicians and clergy have suggested that the Exodus may never have happened" (page 11). Does this debate affect your personal understanding of Pesach? Why do you think this issue has arisen? In the end, does it matter if the Exodus from Egypt was an historical event? Schwartz suggests, "At a certain point, most scientific absolutes must make room for personal faith&..." (page 12). Do you agree?
- Pesach is one of the most popular of Jewish holidays, with up to 90% of American Jews celebrating it in some form. This chapter shows that Pesach has been popular throughout Jewish history. To what do you attribute Pesach's popularity and longevity? What is the essence of this holiday that makes it-and has always made it-so appealing?
- This chapter shows how major changes in the ancient Jewish world affected the celebration of Pesach. In the seventh century b.c.e., King Josiah instituted centralized celebration in Jerusalem, shifting it from widespread family gatherings. The destruction of the First and Second Temples forced Jews to create new rituals suited to Diaspora observance. Rebuilding of the Temple also affected Pesach celebrations. What makes Pesach able to withstand so many adaptations? What does the way Jews adapted this holiday to best fit into and reflect their current circumstances say about the Jews?
- Schwartz recounts the story from the Book of Joshua that describes the first pesach sacrifice in the Land of Israel. She notes that the manna, which God had provided to sustain the ancient Jews through their desert wanderings, stopped falling after they ate the sacrifice. After that, "Israel had to work the land in order to eat." In other words, their freedom entailed a new set of responsibilities. What, in your opinion, are the challenges of freedom? What sorts of responsibilities does freedom entail?
Five Special Shabbatot Preceding Pesach
The weeks preceding Pesach are marked with a series of special Torah and haftarah readings. These additional readings and teachings are Judaism's way of alerting and preparing us for the spring celebrations of Purim and Pesach. This well-worn path is one that still beckons to us as we prepare for our own celebrations. Throughout Part II of A Passage to Pesach, Schwartz offers text-based spiritual thoughts and reflections on these special Torah and haftarah readings. As you begin your own Pesach preparations-cleaning the house, making travel arrangements, looking for the Haggadahs-consider taking some extra time to delve into these special Shabbatot for spiritual preparedness. Read the pertinent biblical sections (noted at the beginning of each chapter), and consider Schwartz's own thoughts and reflections. Use the questions in this discussion guide to provoke your own reflections and connections to the ancient customs and texts.
Chapter Three - Shabbat Sh'kalim: Touching the Mundane, Striving for the Sacred
The name for this week's special Shabbat is taken from the Torah reading, found in Exodus 30:11-16, which details the half-shekel donation for the building and maintenance of the Tabernacle. The haftarah portion (II Kings 12:1-7) tells of a later generation's attempt to continue this donation. Just as you are spiritually preparing for Pesach with Passage to Pesach, the ancient Israelites prepared the Tabernacle (and later, the Temple) for their Pesach celebration. Just as you embark on "spring cleaning," the ancient Israelites cleaned their spiritual "home," the Temple. This endeavor, of course, required money; hence the half-shekel donation. Take some time to read and reflect on these passages from the Books of Exodus and II Kings before reading the corresponding chapter in Passage to Pesach.
Questions for further thought and discussion:
- "The French medieval sage Rashi tells us that those who count give life both to those who literally do the numbering and to those who are being counted" (page 28). Why does numbering, or counting others, give life? When in your life has being counted made a difference? What times were you not counted? What effect did that have?
- Elsewhere, Rashi teaches that "things that are numbered, most particularly human beings, are subject to the influence of the Evil Eye" (page 30). Schwartz remarks, "Numbering transforms individuals into faceless, anonymous objects" (page 31). What are the possible dangers of counting others? Think about the people you come into contact with during your day. Who is an actual person, and who is just a "number," a person whom you do not really see or consider? How is the effort to transform these "numbers" back into individuals part of one's spiritual preparation for Pesach?
- Schwartz reflects on the Torah portion's instruction that the "rich shall not pay more and the poor shall not pay less" (Exodus 30:15). Some Jewish thinkers believe that equality between the rich and poor is one of the central themes of Pesach. What other aspects of our Pesach celebrations and observances encourage equality between different societal groups?
Chapter Four - Shabbat Zachor: Seeing Our Memories as They Define Us Today
This special Shabbat immediately precedes Purim. Purim is the celebration of the Jews' escape from the evil plot of Haman, whom we learn is a descendent of Agog. This Shabbat's haftarah (I Samuel 15:2-34) informs us that Agog was the king of the Amalekites; the Torah portion (Deuteronomy 25:17-19) establishes Amalek and his descendents as the archetypal enemies of the Jews. Haman, the arch-villain of Purim, is a descendant of Amalek; hence, we remind ourselves about Amalek on the Shabbat before Purim.
Of course, this portion also has connections to Pesach. It is one of the five special Shabbatot leading up to Pesach. The theme of remembrance-zachor-is also central to the Pesach story, as each year we remember the Exodus from Egypt. Read the special Torah and haftarah portions for this Shabbat, then delve into Passage to Pesach's reflections on the theme of memory.
Questions for further thought and discussion:
- Shabbat Zachor is thematically connected to Purim, but is also one of the traditional parashiyot preceding Pesach. What other connections exist between these two holidays? How might your understanding and celebration of Purim influence your celebration of and preparation for Pesach?
- Memories-of family gatherings, special foods, favorite melodies, and treasured feelings-inform our current holiday celebrations. What are some of your favorite Pesach memories? How do these memories impact your current celebration? How do you create memorable celebrations for the next generation? Are there any aspects of past celebrations you would prefer to forget?
- The Torah portion ends with the contradiction: "You shall blot out the memory of Amalek from under heaven. Do not forget" (Deuteronomy 25:19). In other words, we must remember to forget Amalek. How do you explain this contradiction? What are the effects of this sort of remembrance? In what ways is it important to steadfastly remember the archetypal enemy of the Jews? In what ways might it be unhealthy? How does the contradiction in the Torah provide checks and balances for our memories of past events?
- Schwartz shares Rashi's explanation of Exodus 17:17: Think of a mighty man who was walking along the road with his son perched on his shoulders. Whenever the son saw something he wanted, his father would stoop down, pick it up, and give it to him. This happened over and over again. Then they met someone in the road. The son, who was still on his father's shoulders, asked him, "Have you seen my daddy?" The father said, "Do you not know where I am?!?" And he threw his son off-and a dog came and bit him (page 45). This story presents the Israelites' relationship with God as that of an unaware child with a protective parent. Do you agree that this is the predominant God-human relationship of the Pesach story? Why or why not? Schwartz shares many other rabbinic and modern conceptions of God. How would you characterize the relationship between God and humans? How does your personal relationship with God impact your Pesach celebration?
Chapter Five - Shabbat Parah: Following the Scent of the Red Heifer
The Torah portion for Shabbat Parah details the use of the red heifer, one of the most important ritual cleansing elements for the ancient Israelites. The reason that this particular passage is read before Pesach is that the ancient celebration involved a pilgrimage to and a ritual sacrifice at the Temple Mount in Jerusalem. In order to fully participate in this ritual, one had to be ritually pure. The ashes of the red heifer were used to make a person ritually pure. Take some time to read about the red heifer in the Torah (Numbers 19:1-22) and the use of its purifying ashes in the haftarah (Ezekiel 36:22-38). Then delve into the insights of Passage to Pesach.
Questions for further thought and discussion:
- The Temple no longer stands, and the categories of ritually pure and profane are not always directly applicable to us today. Yet Pesach entails a great deal of cleaning-general spring cleaning as well as specific holiday cleaning. It can also involve cleansing, a spiritual cleaning. We no longer have the ashes of the red heifer to enable us to become ritually pure; now, we must search out a new means to symbolically purify us in our Pesach preparation. What steps will you take to become ritually pure before this Pesach? Have there been other times in your life when you participated in a cleansing, purifying ritual (for example, after a difficult life ordeal, or after recovering from sickness)?
- The commandments about the red heifer are multi-layered and complex. Similarly, there are layers and layers of detailed commandments surrounding the observance of Pesach. Schwartz remarks that "as liberal Jews, we may chafe at the notion of a divine command&.... And we don't like to be told what to do" (page 56). Yet liberal Judaism has made a fresh commitment to observing Jewish commandments (as reflected in the Central Conference for American Rabbis' 1999 Statement of Principles for Reform Judaism, ccarnet.org/platforms/principles.html). What are your feelings about divine commandments? Have you ever felt commanded by God to do something? What other reasons might you observe commandments? How do ritual commandments change or impact your Pesach celebration?
- Looking at the connection between this special Shabbat's Torah and haftarah portions, Schwartz observes that the Torah portion addresses impure individuals, while the haftarah portion addresses an entire impure community. What, in your opinion, is the relationship of a Jewish individual to his or her Jewish community? to the greater, general community? How does the celebration of Pesach address both the individual and the community?
Chapter Six - Shabbat HaChodesh: Tasting Pesach in Public Spaces, in Private Spaces
Shabbat HaChodesh's special Torah portion, Exodus 12:1-20, is read to mark the beginning of the month-hachodesh-of Nisan. It is almost as if this portion is read to say, "Listen up, everybody! In case you haven't been paying attention the past few weeks, this is the final announcement! Pesach is coming THIS month!" The Torah portion outlines the sacrifice of the Pesach lamb. As Pesach is also known as the Feast of Unleavened Bread, the rules regarding eating bread and leavening are explained as well. The haftarah portion for this special Shabbat is Ezekiel 45:16-46:18, which describes the Pesach sacrifices for the future, rebuilt Temple. Again, take time to read these biblical sections, as well as the accompanying chapter in Passage to Pesach.
Questions for further thought and discussion:
- Abraham Joshua Heschel teaches that Jewish festival and holiday observance creates "architecture of time." Why do you think Judaism emphasizes the marking of time? Why do we read a special Torah portion announcing the month of Nisan?
- Schwartz shares the following Chasidic teaching: "When a person decides to serve God, he should do so in haste, like the paschal sacrifice eaten in haste. Once he has begun to serve God, he may act with moderation" (page 72). Indeed, many people believe that a Jew should observe mitzvot before fully understanding them, and that understanding and analysis should follow observance. Do you agree with this approach? When should one hasten to serve God? Are there times when careful thought should precede action? What path would you follow if you wanted to observe more commandments?
- Animal sacrifice was the ancient Israelites' primary method of worshipping God. Today, of course, we no longer worship God the same way. Sacrifice, however, is still an important element of our worship. What, in your opinion, do we sacrifice today? For example, some people feel they give up valuable time to attend services. What other sacrifices must be made to worship God? How might these kinds of sacrifices deepen your commitment and relationship to God?
- Exodus 12:14 says that Pesach should be "&...a festival to Adonai throughout the ages&...." Schwartz says that "by performing ancient rituals, believers view the Exodus as both a past and future event" (page 74). In fact, the entire seder is designed to remind us that we, ourselves, were once slaves. How do Pesach rituals help create this experience? How do they prepare us for a "future Exodus"? What might this future redemptive event be for us, today?
Chapter Seven - Shabbat HaGadol: Hearing One Another to Listen for God's Voice
Shabbat HaGadol is the Shabbat immediately preceding the beginning of Pesach. It is marked with a special haftarah reading, from Malachi 3:4-24, which speaks of the "great and awesome day" (v. 23) of future redemption. For this reason, this special Shabbat is called gadol, "great."
Chapter Seven explores other possible reasons why this Shabbat is called Shabbat HaGadol, and also offers spiritual insights based on the haftarah reading. At this point, after five weeks of special Shabbatot, you should be spiritually prepared for Pesach, the holiday marking our passage from slavery to freedom.
Question for further thought and discussion:
- This special Shabbat's haftarah portion from Malachi contains a number of confrontations and accusations between God and the ancient Israelites. Do you feel that the Israelites' anger at God is justified? Is anger at God ever justified? Explain your answer. How might anger mark a deep faith in God? Have you had any experiences that made you angry with God? How did your anger change your relationship with God?
- The Jewish holiday cycle is marked by a number of popular and theologically important holidays, such as Chanukah and Yom Kippur, yet a "great" Shabbat precedes none of these holidays. Why, in your opinion, is the Shabbat before Pesach the only Shabbat called "great"?
- Schwartz remarks that Pesach is a holiday when parents and children come together and bridge the generation gap. Think about your own Pesach celebrations, both as a child and as an adult. Which rituals are specifically for children, and which are for adults? How does the seder bridge both worlds? What lessons can you take from the Pesach seder to help you bridge the generation gap throughout the year?
Chapter Eight - History of the Haggadah: Telling the Pesach Story through the Ages
Jews are often called "The People of the Book." This usually refers to the centrality of Torah in the Jewish religion, but our holidays and observances are filled with books: the siddur, our regular weekly prayer book; the machzor, our High Holy Days prayer book; the Talmud, our book of Jewish laws and teachings; and the Haggadah, our book for Pesach seder observance. The Haggadah, like all other Jewish books, has its own unique history. This chapter outlines some of the highlights of the history of the Haggadah.
Questions for further thought and discussion:
- Schwartz describes a number of Haggadot in this chapter. She also remembers the specific Haggadah her family used when she was a child. Which Haggadah did you use in your childhood seders? Which one(s) do you use now? What memories do these Haggadot evoke?
- As Jews' cultural surroundings change, they often adopt and adapt new cultural customs, beliefs, and sensibilities. How do the various Haggadot reflect this cultural adaptation? You might want to compare the CCAR's new Haggadah, The Open Door (2002), with its 1973 version, often referred to as the "Baskin Haggadah." How do the differences between these two Haggadot reflect the changing sensibilities and customs of today's Reform Jews?
- The Haggadah is the telling of the Pesach story, complete with the rituals and prayers of the seder. What is your favorite part of the seder? What makes that part so special to you?
- One of the Haggadot described in this chapter is The Birds' Head Haggadah, which was created because "&...many Jews interpreted [the second commandment] to forbid any representational art in human form" (page 99). What impact do you think this interpretation has had on Jewish art? Do you agree with this interpretation of the second commandment? When you enter a synagogue and see stained glass or portrait representations of humans, what is your reaction?
Four Cups, Five Cups, Six Cups
The next section of Passage to Pesach is organized according to the many cups of wine (and in one case, water) used during the Pesach seder. The seder is itself structured around four cups of wine, which are drunk before and after the Pesach meal. The rituals surrounding Elijah's cup, the fifth cup, are usually celebrated near the end of the seder; the modern innovation of Miriam's cup, filled with water, has become our sixth cup. Schwartz uses each of these cups to present different themes of Pesach, from matzah, to redemption, to feminist creativity. In addition, each cup is connected to an action that God performed for the Israelites. For example, the first cup is connected to the verb v'hotzeiti, "I will bring out," and the chapter focuses on the symbolism of matzah, the food the Israelites made when they were "brought out" from Egypt. Each chapter provides spiritual reflections and insights on actual Pesach observances and themes. After working through the five special weeks preceding Pesach, you are prepared to observe the holiday with kavanah, "intention." These chapters are intended to deepen that kavanah for the week of your Pesach celebrations.
Chapter Nine - The First Cup, V'hotzeiti: Matzah, Soul Food of Freedom
As described above, this chapter discusses different aspects of matzah, the "original 'fast food'" (page 105), made in the Israelites' haste to leave Egypt. Accordingly, this chapter is connected to the verb v'hotzeiti, "I will bring out," found in Exodus 6:6 ("I am Adonai. I will bring you out from the labors of the Egyptians"). Throughout this chapter, Schwartz discusses the symbolism of matzah, its function in the seder, and the spiritual meaning we can gain during a week of eating the "bread of affliction."
Questions for further thought and discussion:
- "Matzah is the dietary staple of those not free to determine the composition of their meals&.... Thus matzah becomes a symbol&...of slavery" (page 106). Yet matzah is commonly called the bread of freedom, since it is the food the Israelites ate when they left slavery behind. How is this paradox reflected in the seder meal? How, in fact, does matzah symbolize both freedom and slavery? How does remembering slavery impact our appreciation of freedom?
- A part of the Pesach celebration is m'ot chittim, "wheat money," which involves providing matzah and other holiday food for those who could not otherwise afford them. What other aspects of Pesach encourage acts of tzedakah? What special rituals have you and your family created that help provide sustenance to the hungry during Pesach? What actions can you take to expand this practice to the entire year? Why is giving tzedakah such a central part of Pesach and many other Jewish holidays?
- Schwartz writes that "leaven stands for all of our selfish tendencies," and equates the leavening agent-yeast-with uncontrollable emotions that impede "more God-inspired personal behavior" (page 111). How does the act of cleaning our homes of leavened food help us diminish, or "clean," these uncontrollable emotions? Which spiritual exercises or meditations can you adapt or create to enhance this? How does a week of eating matzah attune our spirits to "God-inspired behavior"? If leaven is selfishness, what might matzah symbolize?
Chapter Ten - The Second Cup, V'hitzalti: Seder Plate Objects, Sacred Symbols
As the title suggests, this chapter explores the many objects found on the seder plate. It is organized around the verb v'hitzalti, "I will deliver," as found in Exodus 6:6 ("I will deliver you from the bondage of the Egyptians"). The seder plate, containing the many foods so beloved and central to Pesach, presents "the entire story of the Haggadah" (page 114). Even if we only had a complete seder plate, we would be able to share and remember the story of the bitterness of slavery, the mortar of the bricks, the hope for a new life, and God's mighty arm of redemption. This chapter focuses on each element of the seder plate, offering fresh insights and spiritual readings.
Questions for further thought and discussion:
- Schwartz notes that the seder plate "&...sometimes contain[s] conflict within itself," as with the spring greens-symbolizing renewal-dipped in salt water, symbolizing tears. This is not the first time we've encountered tension and contradictions (for example, matzah's many symbolic meanings and the command to remember to forget Amalek). Why do you think there are so many conflicting, multi-layered aspects of Pesach? How do these tensions enrich the holiday? Are there other Jewish holidays that have the same sorts of tensions and conflicts?
- The objects on the seder plate, with the exception of the lamb shank, are eaten during the meal. Why is food such a central part of Pesach? How does the act of eating these ritual foodstuffs reinforce the themes of the holiday? What is your favorite food on the seder plate? Why? Does the food's symbolic meaning influence your choice?
- Schwartz shares the story of the Civil War Pesach seder, during which an actual brick was used in lieu of impossible-to-prepare charoset. How would you replace the other items on the seder plate if the actual food items were impossible to procure?
Chapter Eleven - The Third Cup, V'gaalti: The Many Moods of Miracles
The Hebrew verb connected to this chapter, v'gaalti, "I will redeem," can be found in Exodus 6:6 ("I will redeem you with an outstretched arm and through extraordinary acts&..."). This chapter explores these "extraordinary acts," discussing the miracles and wonders that we remember as the Ten Plagues. The biblical text, as well as the Haggadah, relays that it was God alone who made the many miracles that enabled the Israelites to escape Egyptian slavery. From the original morphing of Moses' staff into a snake to the splitting of the Red Sea, Schwartz explores the many layers and meanings of the miracles of the Exodus from Egypt.
Questions for further thought and discussion:
- Schwartz says that "because of our incurably brief memory spans, we need to be reminded at each Pesach seder of the miracles God performed for us" (page 128). Similarly, we often forget important life lessons, and need to be frequently reminded of them. How do the Pesach rituals remind us of past miracles? What rituals could you create to help you remember your oft-forgotten life lessons?
- The Ten Plagues bring up a moral dilemma during the seder. On the one hand, they led to Jewish liberation; on the other hand, they caused the Egyptian people great suffering. We mark this dilemma by removing ten drops of wine from our wine glasses in order to "diminish our joy" (page 132). This offers a balance between particularism, dedication to the Jewish people, and universalism, appreciation of all people. How do you balance these two values in your life? Which parts of your Jewish observance enhance the world at large? What aspects of the broader world enhance your Jewish life?
- The popular song "Dayeinu" is actually a list of things for which the Jewish people are grateful. Compose a similar, more particular list for your own life. For example, you might write, "Had God given me life, but not given me loving parents, Dayeinu! It would have been enough!" How do these personal expressions of gratitude heighten your awareness and appreciation for your life? Does the traditional Pesach "Dayeinu" have the same effect?
- The afikoman is called tzafun, that which is hidden. Schwartz compares our search for the afikoman with our search for God. How tzafun, hidden, is God in your life? What steps must you take to find "that which is hidden"? Schwartz says, "Even though the afikoman matzah is concealed from sight, the children are still sure it is there" (page 138). Are you as certain that God is there?
Chapter Twelve - The Fourth Cup, V'lakachti: Songs of Blessing and Praise to God
Exodus 6:7 says, "I will take you (v'lakachti) to be My people, and I will be your God." This verse delineates the relationship between God and the Israelites. The Hebrew verb v'lakachti is associated with this chapter, which reflects one of the essential components of our relationship with God: gratitude. During the Pesach seder, a special group of Psalms is recited. As Schwartz observes, these Psalms, called Hallel, help us "become God-centered almost subconsciously" (page 141). Just as the ancient Israelites spontaneously burst into song when they crossed the Red Sea into freedom, we too burst into songs of thanksgiving.
Birkat HaMazon, also found in the Pesach Haggadah, is another essential way we praise God. We recite this prayer whenever we finish a complete meal (which begins with the recitation of HaMotzi). Birkat HaMazon, along with Hallel, are part of the songs of blessing and praise to God so central to our Pesach celebration.
Questions for further thought and discussion:
- Hallel is recited on most Jewish festivals and at the beginning of every new month, as well as during the Pesach seder. Why is Hallel such an important part of our Pesach celebrations? of other holiday celebrations? How does praising God change the tone of the rituals?
- The contemporary French philosopher Emmanual Levinas is quoted in Passage to Pesach as saying, "To be able to eat and drink is a possibility as extraordinary, as miraculous, as the crossing of the Red Sea" (page 146). What does Levinas mean by this? After we finish eating, we recite Birkat HaMazon. How does the recitation of blessings transform an everyday, taken-for-granted action? Have you ever been suddenly awakened to the many things in your life that you take for granted? What prompted this awakening? How can an awakening of this sort be maintained over a long period of time?
- The seder nears its end with the words, "Next Year in Jerusalem." Why do you feel the focus shifts to Jerusalem? Do you think this line reflects an actual, literal place, or does it symbolize something else? What does "next year in Jerusalem" mean to you? How do you imagine this line was understood before 1948, when the State of Israel was established?
- Psalm 118:5 says, "Out of the straits (ha-metzer) I called to You." Egypt in Hebrew is Mitzrayim, which shares the same root as ha-metzer, straits. How do we become figuratively enslaved when we find ourselves in "narrow straits"? Do your problems-illness, loss, stress-lead you to call to God? Why? During which times in your life have you turned to God? The Psalm and the Pesach story suggest that God frees us from these straits. Do you agree?
Chapter Thirteen - The Fifth Cup, V'heiveiti: Elijah, Messianic Herald
The fifth cup, prominently featured on our seder tables, symbolizes the cup of Elijah. It is filled with wine that is never drunk, being reserved solely for the Prophet Elijah. This chapter explores the figured Elijah as described in the Books of Kings and in Jewish folklore. Elijah is commonly considered to be the herald of the messiah; therefore, the verb associated with this chapter is v'heiveiti, "I will bring," since God will bring Elijah, and the messiah, at the appropriate time. This "final redemption" yet to come was of course preceded by the ancient Israelites' redemption from Egyptian slavery. The word v'heiveiti also describes that historic redemption: "I will bring you into the land that I swore to give to Abraham, Isaac, and Jacob&..." (Exodus 6:8). Throughout this chapter, Schwartz explores Elijah's role in our Pesach celebrations, as well as the ever-present theme of messianic redemption.
Questions for further thought and discussion:
- It is easy to recognize the Exodus from Egypt as a redemptive act, but it is much harder to see redemption in the present. How do you define redemption? Have you ever experienced or witnessed a redemptive act? Why is the memory of redemption such a central part of our collective memory?
- Schwartz observes that we traditionally recite four biblical verses when we open the door to receive Elijah, beginning with the words, "Pour our your wrath upon the nations that do not know You&..." (Psalm 79:6). Rabbi Isaac Klein says, "These imprecations seem vengeful and vindictive to us, and unworthy of a festival which includes a number of rituals showing compassion even for the Egyptians. The fact that they date from the Middle Ages, when persecutions of the Jews had become common, explains the mood" (A Guide to Jewish Religious Practice [New York: The Jewish Theological Seminary of America, 1992], p. 129). In your opinion, should these Psalm verses still be recited? Why or why not? Make a case for both preserving and removing the verses.
- The "Messiah" has been defined differently throughout time, from a personal Messiah to a messianic era of peace and goodwill. In fact, a recent book has the catchy, if somewhat controversial, title There is No Messiah, and You're It (Robert N. Levine [Woodstock, Vt.: Jewish Lights Publishing, 2002]). What is your personal understanding of the Messiah? What role must you take to hasten the messianic era?
- Schwartz remarks that "like Moses,&... Elijah's name is never directly mentioned" in the Haggadah (page 157). Why do you think the Haggadah shies away from mentioning these central figures? What might the result be if either Moses or Elijah were prominently featured in the Haggadah?
- The Jews are "unafraid to hope for better future times" (page 161), which is remarkable "considering the scope of our own persecution" (page 160). What, in Jewish culture, history, ritual, and belief, fosters this constant hope? How is this hope transmitted through the generations?
Chapter Fourteen - The Sixth Cup: Miriam, Pesach Prophetess
This final chapter focuses on innovative, modern additions to the Pesach seder. Miriam can be found in the Exodus narrative, but the biblical text and the traditional Haggadah do not feature her story prominently. As Jewish feminists have searched through texts, Miriam has naturally arisen as the symbol of women's growing involvement in Jewish life and learning. Like Elijah, Miriam is called a prophet. Schwartz describes how a growing interest in Miriam and women's roles in Jewish history and religion have changed the traditional Pesach rituals.
Questions for further thought and discussion:
- Miriam has been given a new place in modern Pesach celebrations through the addition of Miriam's cup, a goblet of water. Some feel that we should not feature the character of Miriam so prominently when Moses is deliberately downplayed. Others feel that women, and specifically Miriam the prophetess, should be elevated to finally give women an appropriate role in Jewish celebrations. What is your opinion of this issue? What is the best way to change our patriarchal texts and rituals to reflect modern views on equality of the sexes?
- What innovations to your family seder has this chapter inspired? Will you add a Miriam's cup, include a special reading, or create a new ritual honoring women?
- The feminist innovations are just one layer of changes made to the Haggadah. For example, in the previous chapter we saw how the Psalm verses beginning, "Pour our Your wrath&..." were added during medieval persecutions. Look through the Haggadah you use, and try to identify other changes. Do the changes reflect modern sensibilities? Should changes in the general world necessarily dictate changes in Jewish ritual and prayers? Is there a danger of making such changes? What are the benefits?
Epilogue: Passage from Pesach to Shavuot
After Pesach has drawn to a close, the counting of the Omer immediately directs your attention to the final festival of the Jewish year, Shavuot. In the epilogue to Passage to Pesach, Schwartz offers ideas and reflections on the denouement of our Pesach celebration. If, at the end of Pesach, you are feeling somewhat "let down," do not dismay! Shavuot, and your own personal "passage to Shavuot," will keep your spirits attuned.
Question for final thoughts and discussion:
Our preparation for Pesach began with counting on Shabbat Sh'kalim. Various acts of counting-the four cups, the four sons, the four questions, the Ten Plagues, etc.-filled our actual Pesach celebration. We discover that Pesach ends, too, with counting: the Counting of the Omer. Why is counting such an important, indeed central, element of Pesach? How do these counting "bookends" heighten our Pesach observance?
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