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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>A Tale of Two Civilizations from Rabbi Jonathan Sacks's Haggadah</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> “The clash between Moses and Ramses was no ordinary encounter. It deserves to be seen, in retrospect, as one of the defining confrontations of history. Between the most powerful empire of the ancient world and a powerless group of slave labourers, an immense question was being framed. What endures and what wanes?....</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> The Israelites were about to go free….[Moses] might have spoken about freedom, or the promised destination…He might have chosen to speak about the arduous journey that lay ahead…Any of these would have been the great speech of a great leader.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> Moses did none of these things. Instead he spoke about the children, and the distant future, and the duty to pass on memory to generations yet unborn….About to gain their freedom, the Israelites were told that they were to become a <i>nation of educators</i>….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> Above all you need memory – the kind of memory that never forgets the bread of affliction and the bitter herbs of slavery.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> Freedom is more than revolution. The pages of history are littered with peoples who won their freedom only to lose it again….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> So Moses led his people on the least likely path to eternity. The Israelites became builders, but what they constructed was not monuments of stone. Instead it was a way of life inspired by the twin ideals of justice and compassion….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> It is said that God is not the power that enslaves but the power that sets free. Instead of worshipping mighty rulers, it taught that God is to be served by protecting the dignity of the widow, the orphan, the stranger, the weak, the vulnerable and the neglected. Holiness is found not in monumental architecture but in words and teachings, above all in the instruction that takes place at home. ‘Call them not your children but your builders,’ said the sages.... No civilization, no faith has been as child-centered as Judaism. As a result, none has stayed so perennially young, so self-renewing through time. On Pesach, telling our story to our children, we relive the secret of Jewish renewal.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …By telling the Israelites in Egypt to become a nation of educators, Moses turned a group of slaves into people of eternity.”</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>",
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"covertext": "Pesach, Freud and Jewish identity from Rabbi Jonathan Sacks’s Haggadah “Moses’ first question to God was mi...",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>Pesach, Freud and Jewish identity from Rabbi Jonathan Sacks’s Haggadah</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> “Moses’ first question to God was <i>mi anokhi</i>, ‘who am I?”…Beneath the simple question of a child, “Why is this night different? is another deeper query: “Why is this people different?” or “Who am I?” We answer by telling a story – the story of our ancestors long ago, but also the story of which we are a part. Pesach is the festival of Jewish identity. It is the night on which we tell our children who they are.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> On a superficial reading of the Bible, Moses was asking, “Who am I to stand before Pharoah?… [a question] about his personal worthiness for such a mission…. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>There is, though, a deeper level at which Moses was indeed asking a question of identity. He faced a problem that has become acute wherever – in the Diaspora, even in the State of Israel itself – Jews have become part of a wider culture….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> Moses’ question, “Who am I?” was therefore … an existential crisis. Who was he and where did his destiny lie? Was he an Egyptian or an Israelite, a prince or a slave, a member of the ruling family of the greatest empire of the time, or part of a people moaning under oppression?</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …Almost the first words God says to him are ‘I am the God of your father, the God of Abraham, The God of Isaac, and the God of Jacob.’ God is not, at this point, telling Moses who God is. That came later, in the famous and enigmatic words ‘I am who I am.’ Instead God is telling Moses who he – Moses – is: the child of Abraham, Isaac, and Jacob…</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> In his innermost heart, Moses knew this…. More than identity is something we choose, it is something that chooses us….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>",
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"handle": "moses-and-moral-courage",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>Pesach, Freud and Jewish identity from Rabbi Jonathan Sacks’s Haggadah</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> At the end of his life, Sigmund Freud wrote a strange work called Moses and Monotheism…Freud notes that in one respect the Moses narrative is diametrically different from the others. In all the other stories the hero is a person of noble birth who is brought up by a family in humble circumstance and only later discovers that royal blood flows in his veins. In the case of Moses, the opposite is the case. He is brought up as a prince. His true identity is that he belongs to a nation of slaves. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …what Freud fails to see…was that the story of Moses is not a myth but an anti-myth, a protest against the social and spiritual assumptions of the mythic age. In myth, people are born to greatness. The universe is hierarchical….That view, common to all pagan cultures and still held by Plato and Aristotle, was what Judaism denied. Heroism is not a fact of birth. It is a matter of moral courage. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …We, at least, can see what Freud did not; that in deciding that his destiny lay, not in an Egyptian palace, but with his people, Moses helped write one of the greatest narratives of hope in the literature of mankind.”</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>Building a Society of Freedom, from Rabbi Jonathan Sacks’s Haggadah</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> In antiquity, the gods were on the side of the established power. Rulers ruled because they were gods, or children of the gods, or prime intermediaries between the gods and mankind. They held sway on earth for the same reason as did the sun in the sky: there was an order on earth as in heaven, by which the strong ruled the weak, and power was the guarantor of order. That God, creator of heaven and earth, might intervene in history to liberate slaves was ultimately unthinkable. Thus a paradox was born, which ever since has had the power to inspire men and women to break the chains of their oppression; that true power is distinguished by its concern for the powerless, that greatness is measured by the ability to hear the cry of the otherwise unheard…and that freedom is not worthy of its name unless it is freedom for all. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> ….For the first time it became possible to conceive that every human life has sanctity; that we all carry within us fragments of the divine.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> The religious passion of the ancient world was, above all, for order in the midst of an ever-threatening chaos… The mindset of myth is profoundly conservative, seeking to canonize the status quo…. For the first time, God is associated with change, transformation, revolution. Nothing is fixed in the human landscape except the rules of ethics themselves – God’s eternal word, calling for justice, equity and compassion, and constantly challenging, through a succession of prophets, the corruptions of power and the exploitations of the weak.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> [The Exodus] was a standing reminder of what a society can become when people forget God and instead worship human constructs, such as power itself… Through reflection on the experience of their ancestors in Egypt, the Israelites would remember what it feels like to be on the receiving end of persecution, and thus develop a sense of solidarity with the poor. Their task in the promised land was to build a counter-Egypt an antithesis of empire.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>",
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"covertext": "The Universal Story: Rabbi Jonathan Sacks’s Haggadah …no story has had greater impact on the political...",
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"body": "<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>The Universal Story: Rabbi Jonathan Sacks’s Haggadah</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …no story has had greater impact on the political developments in the West….’Since the Exodus,’ said Heinrich Heine, ‘Freedom has always spoken with a Hebrew accent.’</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …it taught that each individual had dignity as God’s image and was entitled to freedom from tyranny, and to equality before the law. It told of how prophets criticized kings and that unjust rulers could be overthrown….[it] taught the fundamental difference between might and right, power and justice, rule and authority. It introduced an ethical dimension into the politics of power</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>…the great political theorists of the seventeenth century, Thomas Hobbes and John Locke, cite it constantly in their works.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …America was the great attempt to construct a society on biblical lines, following in the footsteps of Moses</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>…Already in 1620, the Pilgrim Fathers, seeing themselves as a ‘continuation and extension of the Jewish church’, pledged themselves in covenant to create a body politic, inspired by the example of biblical Israel, and frame ‘just and equal laws’. In 1776, in Philadelphia itself, Benjamin Franklin and Thomas Jefferson met to design a seal for the new United States. Franklin proposed that it should bear a picture of Moses lifting his staff to divide the Red Sea, together with the motto, ‘Rebellion to tryrants is obedience to God.’ Jefferson preferred a less aggressive design: the Israelites in the wilderness… “Our American Israel” [was] a term frequently used…[Thomas] Jefferson’s ‘truths’ [in the Declaration of Independence] were self-evident only to a culture steeped in the Hebrew Bible, from its opening declaration that the human individual is ‘the image of God’, to its enactment in history in the Exodus and the covenant at Mt. Sinai…</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> …[American presidents] refer to covenant and the moral bonds by which societies are sustained. The liberty of which they speak is biblical rather than libertarian: a matter less of rights than responsibilities, not the freedom to do what one likes, but the freedom to do what is correct and thus contribute to the common good. They invoke an essentially Mosaic narrative of America as the promised land to which successive generations of immigrants have come to find freedom from oppression and build, in John Winthrop’s famous phrase, ‘a city upon a hill’</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>…The great American political addresses are the most sustained attempt in the modern world to place the themes of exodus, redemption and the presence of God in history at the centre of public life. (quotes John Winthrop, George Washington, John F. Kennedy, Lyndon B. Johnson, and George W. Bush....</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>.Alexis de Tocqueville in the 1830s [noted] “in France, I had almost always seen the spirit of religion and the spirit of freedom marching in opposite directions. In America, I found they were intimately united and they reigned in common over the same country.”</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> In a strange way civil religion has the same relationship to the United States as Pesach does to the Jewish people. It is, first and foremost, not a philosophy but a story. It tells of a persecuted group escaped from the old world and made a hazardous journey to an unknown land, there to construct a new society, in Abraham Lincoln’s famous words, ‘conceived in liberty, and dedicated to the proposition that all men are created equal.’ Like the Pesach story, it must be told repeatedly, as it is in every inaugural address….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> There have been four revolutions in the West in modern times: the British and American and the French and the Russian. In Britain and America, the source of inspiration was the Hebrew Bible. In France and Russia, the great alternative to the Bible, namely philosophy. The theorist of the French revolution was Jean-Jacques Rousseau; of the Russian, Karl Marx. The contrast between them is vivid. Britain and America succeeded in creating a free society, not without civil war, but at least without tyranny and terror. The French and Russian revolutions began with dreams of utopia and ended with a nightmare of bloodshed and the suppression of human rights...</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span>the explanation [largely] turns on how a society answers the question: who is the ultimate sovereign, God or man? …Democracy, in and of itself, is not enough…it merely replaces the tyranny of a minority with the tyranny of the majority. From ancient Athens to the Third Reich and the Soviet Union, no political system that vested absolute power in its rulers, however elected, has resisted corruption…That is why the Exodus narrative remains the canonical text of liberty. It is only when society acknowledges God that man is protected from his fellow man….</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>\n\n<p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span> The Exodus is the inexhaustible source of inspiration to all those who long for freedom. It taught that right was sovereign over might; that freedom and justice must belong to all, not some; that, under God, all human beings are equal; and that over all earthly powers is the supreme power…who hears the cry of the oppressed and who intervenes in history to liberate slaves. It took many centuries for this vision to become the shared property of the liberal democracies of the West; and there is no guarantee it will remain so. Freedom is a moral achievement, and without a constant effort of education, it atrophies and must be fought for again.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>",
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"body": "<p>From Rabbi Alan Ullman:</p>\n\n<p>The Hebrew word for Egypt \"Mitzrayim\" comes from the root \"Tzar\" or narrow place. There the Israelites were making bricks for the Egyptians. Their work was for Pharoah, not in service of any sacred mission. During the Exodus, the Israelites were able to \"spring forth\" to something different. Those who crossed over the Red Sea were called \"Ivrim\", the crossers over. The imagery of crossing the sea is like that of being birthed from a womb (where midwives deliver the future after a difficult labor). The Israelites' trajectory took them through 40 years in the wilderness toward \"shalom\" (wholeness/ peace) and a land flowing with milk and honey. </p>\n\n<p>It's a story that remains relevant in every generation of leaving a narrow place; what is your narrow place? What do you want to leave behind moving forward? What are you moving toward? </p>\n\n<p>The narrow place might feel fairly comfortable - indeed the Israelites later missed the good food in Egypt. The text even indicates that the plagues were not to change Pharoah's mind at all because God simultaneously hardened Pharoah's heart - the plagues were intended to motivate the Israelites to leave a place where they'd been for 400 years! Imagine how hard that would have been. Egypt at the time was the world's greatest civilization, so even the lowliest had access to water from the Nile, food, protection (from advanced technology of the day, like chariots). In the wilderness, they were to lose all of that. </p>\n\n<p>How do we know when it's time to go? When there's blood in the water/ it's no longer \"tov\" for the next generation. When do you stay and try to fix something from within and when do you leave? When in history has the river of life become a river of death? </p>\n\n<p>Yocheved, in the story, saw that her child was \"tov\" and made him an ark to float down the river. Hers was sacred seeing. When the torah uses the word \"tov\", it indicates that something is generative/ procreative...it has potential to seed the future. The word \"tov\" is first mentioned in Genesis when God creates seeds, which hold the potential to grow food to nourish creation and further hold the seeds for future generations. Yocheved saw that Moses was \"tov\" and that emboldened her to float him downstream in his own little ark. What are we doing to preserve the incomplete \"tov\" around us?</p>",
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Eliyahu Hanavi
Haggadah Section: Bareich
Source:
https://www.youtube.com/watch?v=Y5_qxhBBCE0
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