For the Seder this year

How can we NOT mention what is going on in the Middle East at our Seder table this year? But what should we say?
Here's what I will say at our Seder -
If our Passover story is about freedom from the Egyptian tyranny, how can we ignore what is happening in Egypt now? On the surface the stories are similar. There has been an oppressive ruler, a tyrant, a 'Pharaoh' even who has been ruling the Egyptian people for 40 years (ok, not 400, but a long time nevertheless.). He has been overthrown by people who wish to be free of his control. So far, so good.
But now we read that the army, which is now in control, is beginning to act much the same way. Already, according to the news reports, they have arrested a blogger deemed opposed to the ruling powers http://thelede.blogs.nytimes.com/2011/04/11/blogger-jailed-for-insulting-egypts-military-is-pro-israel/ .
So what is the fundamental issue? We were redeemed from Egypt not just to be free from, but to be free to - to become a people devoted to God.
Freedom 'from' is one thing. Freedom 'to' is quite another.

Hag sameach

VaYikrah

Big Ideas:

• Different sections of Torah focus on totally different concepts and ideas
• It can be challenging to make personal meaning for ourselves from sections of Torah which appear to be archaic and irrelevant
• All the diverse ideas in Torah can lead to important ideas for the reader

Essential Questions:

• How can the discussion of animal and grain sacrifices be important today when Jews no longer bring sacrifices?
• Why did the rabbis want all Jews to read about something that only a small group (the Cohanim) ever did?
• Should there be consequences for improper acts if they are done accidentally?  Explain your thoughts 
• What happens to a people when their situation changes radically altered by circumstances beyond their control?

Learning Activities:

• This commentary connects parshat VaYikrah with the upcoming holiday of Pesach in an interesting way.  It can offer a way to relate to what might seem archaic on its face
• American Jewish World Service invites us to consider why we should continue to read about things that we no longer do in this commentary by Evan Wolkenstein
• Shoshana Glatzer, my valued friend and even more valued teacher, wrote the following about this parasha.  It includes an explanation of the sacrifices, as well as a reference to the meaning of the Hebrew word het.  How does understanding the word affect the way you understand wrongdoing?

Assessment/Reflection:

The book Name of the Rose, by Umberto Eco, is a historical novel set in the first half of the 14th century.  It describes an Italian monastery in which there is a huge library of scrolls containing the collected wisdom not only of the Church, but also from Greek, Arabic and other cultural sources.   This library is open only to the official librarian and a few hand-picked helpers - scribes whose job it is to copy the texts and preserve them.  No one else is permitted access.  The purpose of the library is to preserve the knowledge within its walls, not to share it.

In the Druze religion, an offshoot of Islam, only the priests have deep knowledge of the religious texts, as stated on their website:

Ordinary members, Jahill (singular) and Juhaall (plural), do not normally have access to religious texts. They attend only the first part of their religious meetings. The remainder of the meetings are reserved for the Sheiks. There is no actual prohibition of the reading of religious books. It is just that if a person becomes educated in the truth of God and of life and yet do not follow the duties arising from these truths, then their judgment would be worse that if they had remained uneducated.

The Torah and other Jewish writings are open to all who wish to study them, and all Jews are encouraged to become personally involved in such study.

What does this mean to you?

Please read and follow my new blog, addressed directly to students about the Big Ideas in Torah.  It is found at http://parshakids.blogspot.com

It provides an opportunity for upper elementary and middle school learners to respond directly to thoughtful questions about each week's parasha, and to create valuable, collaborative meaning

Bo

It's always a challenge to find new ways of seeing familiar text.  Parashat Bo is well-known as one of the foundation texts for our celebration of the Pesach seder - the questions, the matza and maror, the Pesach itself.  Here are some things you may not have thought about before:

• According to Rambam, this whole experience was really a test for those Israelites who were living as assimilated people in Egypt.  How was it a test?  What made it a challenge?  What do you think this felt like to the Israelites?
• Many of the traditional commentaries refer to the idea that only 20% of Israelites chose to leave Egypt with Moshe and Aharon.  In fact, there is an opinion (Torah.org, paragraphs 7 and 8, referring to Rashi's interpretation) that the 80% who were not willing to leave were killed during the plague of darkness.  I did not see a reference to this in any of the liberal commentaries I read.  Why do you suppose the more traditional commentaries talk about this and not the modern, liberal commentaries?
• According to Dr. Eliezer Diamond, in his commentary from February 2006, it is challenging to think of ourselves as obligated to God's service - especially in our individualistic culture.  Where is our autonomy if we are obligated to God?  What does it mean to be free?  Is there a purpose to the ending of Egyptian slavery beyond the immediate release?
• This section of Torah coincides with the celebration of Martin Luther King Day.  There is a wonderful photographic essay on the Jews and Blacks in America that illustrates the roles Jews played in the civil rights movement in the United States.  The last few pages also highlight some of challenges to the relationship between Jews and Blacks that have developed over time.  Your students might be interested in seeing this article.
• Here are some customs you may not be familiar with (from Answers.com).  How do they express the big ideas of Passover?  Which of these customs might you want to incorporate into your own celebration of Passover?

"The Samaritans in Erets Israel observe the Passover rites on Mount Gerizim near Shechem. To this day, the slaughter of the paschal lamb is the climax of their ceremony. A number of sheep are set aside on 10 Nisan. On the eve of the 14th they are slaughtered, roasted for six hours in ovens dug in the earth, and distributed to the families to be eaten in their homes with bitter herbs, to the accompaniment of song and dance. 

"The Ethiopian Jews (Beta Israel) cease to eat leaven three days before the festival, consuming only dried peas and beans until Passover eve. Then they fast until their high priest slaughters the paschal lamb on an altar in the courtyard of the synagogue. The blood is sprinkled around the entrance to the building. 

"In the Caucasus, the Jews wear clothes of "freedom" with wide, loose sleeves, some with a dagger or even a pistol in their belt. They reenact a drama in which one of their number goes out, knocks on the door and pretends he has just arrived from Jerusalem. All the others ask him for news of the Holy City and whether he has a message of liberation and redemption.

"Certain Sephardim and Oriental communities also enact a drama, eating hastily, standing, with loins girded and staff in hand, like the Israelites in Egypt. Some wrap the afikoman in a cloth which they put over their shoulder and leave the room saying, "This is how our ancestors left Egypt."

"The secret Jews of Spain and Portugal, the Marranos, observed the festival on 16 Nisan in order to avoid suspicion on the previous day. They clandestinely baked unleavened bread on that day and held a secret Seder at which they consumed a whole roast sheep while wearing traveling shoes and holding staffs in their hands. Marranos in Mexico smeared their doorposts with the blood of lambs, like the ancient Israelites, and beat the waters of a stream with willow branches to symbolize the crossing of the Red Sea.

An afterthought:

This parasha happens to be my own Bat Mitzvah portion.  Interestingly, as my Bat Mitzvah observance was held on a Friday night I never actually studied the Torah portion - only the Haftorah.  In retrospect, what a shame I missed the opportunity to be aware that this powerful text was to be read the following morning!!  On the other hand, perhaps when I was younger the power of the words would not have been as impressive to me as it is today.  And here is one of the challenges I believe is at the heart of the Jewish educational system as it is today, particularly in pre-Bar/Bat Mitzvah settings.

How do we find the opportunity to support mature understanding of Jewish wisdom, thought and experience if the only people we encounter in our educational programs are children?

It's a big question.