By Rabbi Joshua Weinberg
Growing up, I struggled with the impression that being a Reform Jew meant that we did less. Fewer mitzvot, shorter holiday observance, and less time spent in Jewish education. It was a stigma that I carried with me as I wrestled with and contemplated my own Jewish identity. This lead me to a realm of experimentation with halachah (Jewish law) – pushing and pulling my ‘red lines’ as I grew and learned more.
Today, as many of us are busy preparing for Passover, I find myself less occupied by the meticulous aspect of the holiday’s demanded mitzvot, but searching instead for ways to supplement the narrative and to find meaning in a modern context. I commend those who find deep meaning in cleaning out their kitchens and sterilizing their homes, making sure that all leavening ceases at the 18-minute mark and [in the Ashkenazi tradition] nothing that could resemble wheat flour – such as legumes – will be consumed during Passover. However, I would like to offer an additional perspective on Passover by suggesting some meaningful ways to supplement the seder.
Zionism and living in Israel were the answers to my search for Jewish identity, and to me, Passover became a holiday of peoplehood. The central narrative became the one that we clearly state after we sing “Dayenu,” that B’khol Dor VaDor: “In every generation we must see ourselves as if we went out from Egypt.” In the traditional Haggadah this statement is followed by a biblical and liturgical reading.
In the recently published Israeli Reform Haggadah, A Haggadah for Our Day, each page is supplemented with modern readings and interpretations. It includes a wonderful poem by Amir Gilboa (who many of us will recognize from the music set by Shlomo Artzi) entitled “Shir Baboker BaBoker” (Song of the Morning). In his interpretation of history, Gilboa talks about a man who “suddenly wakes up in the morning, feels that he is a nation and begins to walk. And everyone who he meets on his way he calls out to them ‘Shalom.'” The poem ends with the same narrative – that this man has woken with the newfound revelation of nationhood – and he “sees that the spring has returned and the tree is turning green since last fall’s tree-shedding of leaves.” There’s no more appropriate metaphor for Passover in my mind than the Spring being a time for awakening, discovery, and the realization that we are indeed a people and have the opportunity to come out of “Egypt” (literally ‘out of narrow places’) and enter the Land of Israel as a nation.
As we have collectively left Egypt and entered the Land of Israel, as Reform Jews who increase our observance as we adapt to our modern circumstances, we now need a fifth cup at our s’darim (plural of seder). There are many interpretations to the additional fifth cup, including Happiness Inside the State: Toward a Liberal Theology of Israel, by Rabbi Michael Marmur.
Rabbi Marmur suggests that the fifth cup is the “Cup of Confidence,” an understanding that comes from needing “the confidence to appreciate all that has been achieved so far, and the confidence to acknowledge that which is still at fault.” I suggest that we adopt a fifth cup for the fifth “verb” of redemption, which revolves around two verses in Exodus (6:6-7) commonly referred to as “The Four Expressions of Redemption”:
Say, therefore, to the Israelite people: I am the Eternal. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. And I will take you to be My people, and I will be your God…
However, in verse 8 there is a fifth verb used: “I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I the Eternal.”
As Reform Jews and as Zionists let us use this verse as a way of saying that our fifth cup is the cup of peoplehood and our people are connected to the Land. This Passover, while we sit at our seder tables surrounded by family and friends, let us affirm that this is the time to remind each other that it is our obligation to go beyond our own families and communities and connect to our people and our land. And as the Haggadah says, “Next year in Jerusalem!”
Chag Pesach Kasher V’Samei-ach!
Joshua Weinberg is the President of the Association of Reform Zionists of America (ARZA).