Around this time of year I often find myself fielding questions about what haggadah to use, and how families can spice up their Seder rituals at home. There are so many choices these days, and the answer may depend on who will be at your Seder, the age of the children, and the relative value you place on nostalgia vs creativity or innovation, among other factors.
But the one element that I have found to be a game-changer when it comes to how Seder night is experienced is an element that is often completely overlooked: Logistics and lay-out. This is one of the most overlooked elements of the Seder but one that I have come to appreciate as crucial. While not every home has the space to accommodate some creativity in this department, we have found that sitting on sofas, cushions and chairs in concentric circles around a coffee table in a living room to be much more conducive, at least for the pre-meal part of the Seder, than sitting still around a formally-laid table. Young children can get up and move around more easily without being a distraction, and the atmosphere engenders more conversation and interaction between the adults too. At our Seder we often hang colorful fabrics in the room to create the feeling of sitting under a tent. Some homes are large enough to move people to tables for the meal, but going for a more informal buffet and continuing to eat in the same space as you’ve gathered for the ritual can be just as good an option too.
In truth, while I highlight logistics and layout as the game-changer because it is so often not even considered as a player in the creation of a great Seder, there is another element to our family Seder that has been just as significant a game-changer in the Passover experience. At our Seder, we have taken to inserting different freedom-related themes each year, as we invite guests to add their own midrashim – in the form of news articles, photos, videos, and more. In our home we compile these images into a powerpoint presentation ahead of time and project the images for all to see and to discuss during the Seder, but a household that doesn’t want to use technology in this way on a festival night can achieve the same kind by simply handing around printed copies. And so, when we get to the maggid section of the Seder (the telling of the story), we often depart from the Rabbis’ retellings from centuries ago embedded in the pages of our various haggadot. In each generation we must experience the exodus from Egypt as if it were our personal experience. When we add our own stories and images, we can dramatically engage each other in meaningful conversations about the nature of freedom that can be viscerally felt at a deeper level.
Take a look at my posting on Maggid 2.0 where I reported on our first year of taking this approach at our 2011 Seder, for an example of this visually-rich and conversation-stimulating approach to Passover.
Many blessings for a wonderful, engaging, meaningful Passover!
When stories are told, we sometimes see them through the lens of the characters, sometimes from the vantage point of the omniscient narrator, and often from a combination of the above. This week’s Torah reading presents a fine example of this. This is shaped in part by a Midrash, the result being of that which looks on the surface as a laudatory moment contains within it much greater moral complexity.
26. Now two men remained in the camp; the name of one was Eldad and the name of the second was Medad, and the spirit rested upon them. They were among those written, but they did not go out to the tent, but prophesied in the camp. 27. The lad ran and told Moses, saying, “Eldad and Medad are prophesying in the camp!” 28. Joshua the son of Nun, Moses’ servant from his youth, answered and said, Moses, my master, imprison them!” 29. Moses said to him, “Are you zealous for my sake? If only all the Lord’s people were prophets, that the Lord would bestow His spirit upon them!”
There are many questions here including the identity of the lad and the sudden appearance of Eldad and Medad. This passage and its larger context deserve much study.
There is a powerful contrast between Joshua and Moses. What Joshua sees as a threat to Moses by Eldad and Medad, Moses views as a cause for celebration. The capacity of Eldad and Medad to prophesize is a sign of their greatness and is not to be viewed as an act of rebellion against Moses. Moses is happy for others to share the spirit of God.
But the story does not end here. The Midrash picked up by Rashi describes the following scenario. “R. Nathan says: Miriam was beside Zipporah (Moses’s wife) when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said, “Woe to their wives if they are required to prophesy, for they will separate from their wives just my husband separated from me.”
For Moses’s wife, the achievement of prophecy is a tragedy. Her fear is for the wives of Eldad and Medad. To be the wife of a prophet as great as Moses is to be abandoned by her husband. Moses has experienced so much of the presence of God that he can never return to his tent and be intimate with his wife. Zipporah understands that Eldad and Medad are indeed a threat, but not to Moses, but rather to their families and wives in particular.
It is this very complexity and mixture of viewpoints that draws me to Torah. However the attraction cannot only be to the pleasure of reading the text. Rather moral questions must emerge from Torah as well. Who suffers for my spiritual success? As I strive for meaning and purpose do I leave anyone behind in the wake? Through whose lens do I properly judge a situation? Torah calls me to face these questions. And rabbis should ask them on a regular basis.