On Passover, we read the Haggadah, which means "telling." So much of the holiday is about storytelling—and we devote ourselves to recount the Passover story at not one, but two seders at the start (assuming that you are in the diaspora, not Israel). In this source sheet, we'll unpack different ways of telling the Passover story.
Opening Questions:
1. What role has storytelling played in your Passover experiences?
2. Why is telling the story of the exodus from Egypt important? Why has this story become a central piece of Jewish identity?
This is the bread of destitution that our ancestors ate in the land of Egypt. Anyone who is famished should come and eat, anyone who is in need should come and partake of the Pesach sacrifice. Now we are here, next year we will be in the land of Israel; this year we are slaves, next year we will be free people.
Guiding Questions:
1. This text is the first in the Magid section of the seder (the section with the bulk of the verbal retelling of the exodus story). Why start the story with this?
2. Why does this text seem to suggest that we are slaves this year? Do we act as slaves or as free people during Passover?
3. Why do we say "next year we will be free people," knowing that we will read "this year we are slaves" again? Do you think we say "next year we will be free" in order to inspire ourselves to live differently in some way? How does this telling of the Passover story relate to self-improvement?
This is a strange invitation: "This is the bread of oppression our fathers ate in the land of Egypt. Let all who are hungry come in and eat." What hospitality is it to offer the hungry the taste of suffering? In fact, though, this is a profound insight into the nature of slavery and freedom. As noted, matza represents two things: it is the food of slaves, and also the bread eaten by the Israelites as they left Egypt in liberty. What transforms the bread of oppression into the bread of freedom is the willingness to share it with others....
Sharing food is the first act through which slaves become free human beings. One who fears tomorrow does not offer his bread to others. But one who is willing to divide his food with a stranger has already shown himself to be capable of fellowship and faith, the two things from which hope is born. That is why we begin the seder by inviting others to join us. Bread shared is no longer the bread of oppression. Reaching out to others, giving help to the needy and companionship to those who are along, we bring freedom into the world, and with freedom, God.
Guiding Questions:
1. According to Jonathan Sacks, what role does "the bread of oppression" or matzah play in the above text (Ha Lachma Anya)? What does it symbolize?
2. Aside from sharing food, what are some other actions characteristic of free people that slaves might not exhibit?
חָכָם מָה הוּא אוֹמֵר? מָה הָעֵדוֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה' אֱלֹקֵינוּ אֶתְכֶם. וְאַף אַתָּה אֱמוֹר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן:
רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבוֹדָה הַזּאֹת לָכֶם. לָכֶם – וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו וֶאֱמוֹר לוֹ: "בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם". לִי וְלֹא־לוֹ. אִלּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל:
תָּם מָה הוּא אוֹמֵר? מַה זּאֹת? וְאָמַרְתָּ אֵלָיו "בְּחוֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרַיִם מִבֵּית עֲבָדִים".
וְשֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל – אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר, וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם.
What does the wise [son] say? "'What are these testimonies, statutes and judgments that the Lord our God commanded you?' (Deuteronomy 6:20)" And accordingly you will say to him, as per the laws of the Pesach sacrifice, "We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice (Mishnah Pesachim 10:8)."
What does the evil [son] say? "'What is this worship to you?' (Exodus 12:26)" 'To you' and not 'to him.' And since he excluded himself from the collective, he denied a principle [of the Jewish faith]. And accordingly, you will blunt his teeth and say to him, "'For the sake of this, did the Lord do [this] for me in my going out of Egypt' (Exodus 13:8)." 'For me' and not 'for him.' If he had been there, he would not have been saved.
What does the innocent [son] say? "'What is this?' (Exodus 13:14)" And you will say to him, "'With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves' (Exodus 13:14).'"
And [regarding] the one who doesn't know to ask, you will open [the conversation] for him. As it is stated (Exodus 13:8), "And you will speak to your son on that day saying, for the sake of this, did the Lord do [this] for me in my going out of Egypt."
Guiding Questions:
1. Why do we have this Q&A in our seder? Magid begins with the Ma Nishtana and the questions of the four sons before moving on to the more factual telling of the events. How might starting with questions encourage both children and adults to engage with the story and each other more?
2. How do the parent's different responses to the children reflect individualized teaching and storytelling techniques? Do you think these techniques are good, bad, or mixed? Given that each individual has a different background and mindset, how can we collectively tell a story such that it connects with everyone?
3. How would you tell the Passover story to your future children? To your friends? To a non-Jew?Which specific parts of the story would you emphasize to them?
עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ ה' אֱלֹקֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם. וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים כֻּלָּנוּ נְבוֹנִים כֻּלָּנוּ זְקֵנִים כֻּלָּנוּ יוֹדְעִים אֶת הַתּוֹרָה מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרָיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.
We were slaves to Pharaoh in the land of Egypt. And the Lord, our God, took us out from there with a strong hand and an outstretched forearm. And if the Holy One, blessed be He, had not taken our ancestors from Egypt, behold we and our children and our children's children would [all] be enslaved to Pharaoh in Egypt. And even if we were all sages, all discerning, all elders, all knowledgeable about the Torah, it would be a commandment upon us to tell the story of the exodus from Egypt. And anyone who adds [and spends extra time] in telling the story of the exodus from Egypt, behold he is praiseworthy.
Guiding Questions:
1. Even if the only people at the seder were sages and elders, the story must still be told. Therefore, the reason for telling it must go beyond passing the story on to either children or to adults who do not yet know it. What do you think these additional reasons are?
2. Just as we reread the Torah every year, we retell the Passover story every year. How does reliving an experience each year add new layers of understanding and wisdom? As you have grown up, how has your experience of the Passover seder changed as you have changed? What are some ways you think you can get more out of the telling of the Passover story this year?
(See additional source #1, which explains that we also must still tell the story yearly after the Messiah has come)
Guiding Questions:
1. The movie The Prince of Egypt was adapted into a musical, and both were very successful. What is the appeal of the Prince of Egypt movie and musical?
2. What are the narrative benefits of telling the Passover story in musical form? What are the drawbacks?
This clip from the movie shows the scene in which Moses kills an Egyptian. In the movie, he feels bad and runs away due to guilt, while in the Torah's version, he only runs away because he is scared that people know what he did.
(11) Some time after that, when Moses had grown up, he went out to his kinsfolk and witnessed their labors. He saw an Egyptian beating a Hebrew, one of his kinsmen. (12) He turned this way and that and, seeing no one about, he struck down the Egyptian and hid him in the sand. (13) When he went out the next day, he found two Hebrews fighting; so he said to the offender, “Why do you strike your fellow?” (14) He retorted, “Who made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian?” Moses was frightened, and thought: Then the matter is known! (15) When Pharaoh learned of the matter, he sought to kill Moses; but Moses fled from Pharaoh. He arrived in the land of Midian, and sat down beside a well.
Guiding Question:
1. How does the portrayal of Moses in the movie compare to the Torah? What are the implications of this portrayal?
(יז) וַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֮ אֶת־הָעָם֒ וְלֹא־נָחָ֣ם אֱלֹקִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא כִּ֣י ׀ אָמַ֣ר אֱלֹקִ֗ים פֶּֽן־יִנָּחֵ֥ם הָעָ֛ם בִּרְאֹתָ֥ם מִלְחָמָ֖ה וְשָׁ֥בוּ מִצְרָֽיְמָה׃ (יח) וַיַּסֵּ֨ב אֱלֹקִ֧ים ׀ אֶת־הָעָ֛ם דֶּ֥רֶךְ הַמִּדְבָּ֖ר יַם־ס֑וּף וַחֲמֻשִׁ֛ים עָל֥וּ בְנֵי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃
(17) Now when Pharaoh let the people go, God did not lead them by way of the land of the Phillistines, although it was nearer; for God said, “The people may have a change of heart when they see war, and return to Egypt.” (18) So God led the people roundabout, by way of the wilderness at the Sea of Reeds. Now the Israelites went up armed out of the land of Egypt.
Guiding Questions:
1. What narratives have you heard about why the Israelites' journey took 40 years? What do you make of the explanation in the above text?
2. What does God's decision to lead the people the long way around reflect about the psychology of the people?
Guiding Questions:
1. On Passover, we are not only obligated to tell the story of the exodus, we are required to actually see ourselves as a part of the exodus. Why is this such an important part of Passover?
2. Rabban Gamliel also says that you have not fulfilled the obligation of telling the story unless you discuss the maror, matzah, and shank bone/passover offering. How do these physical symbols of the story (and others, like dipping the carpas in salt water to resemble both spring time and the tears of slavery) help us to see ourselves as part of the story? How do these objects engage all the senses, and why might engaging all the senses be important in storytelling?
Closing Questions:
1. How does the way we tell the Passover story impact our connection to the exodus? What storytelling techniques during the seder connect with you?
2. Favorite song from Prince of Egypt?
3. Which item on the seder plate do you identify with most (see chart below)?
4. How does shared history/trauma connect our Jewish community today?
Additional Sources:
Rabbi Elazar ben Azariah said, "Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), 'In order that you remember the day of your going out from the land of Egypt all the days of your life;' 'the days of your life' [indicates that the remembrance be invoked during] the days, 'all the days of your life' [indicates that the remembrance be invoked also during] the nights." But the Sages say, "'the days of your life' [indicates that the remembrance be invoked in] this world, 'all the days of your life' [indicates that the remembrance be invoked also] in the days of the Messiah."
Haaretz Article:
https://www.haaretz.com/israel-news/.premium-who-wrote-the-haggadah-1.5245069