Pesach, Freud and Jewish identity from Rabbi Jonathan Sacks’s Haggadah
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.
…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.
…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.”
Can everyone think of a question and write it on the card in front of you?
Then fold it up and put in in the bowl on the table. We'll pull one at random at various points of the seder.
Dayenu is a song of gratitude. What are you grateful for this year?
The Talmud Yerushalmi...understands the question of the rasha to be "What is all this effort that you undertake each year?"
From Rabbie Jonathan Sacks:
“Judaism is hard work because freedom is hard work. Pesach is especially hard because it is the festival of freedom. Freedom is threatened in two ways: by individualism and collectivism. Collectivism—worship of the system, the state, the nation, the race—has produced the worst tyrannies of history. That was true not only in the days of Moses. It was true in the twentieth century in the form of fascism and communism. It is true in many countries today.
“Individualism represents the opposite danger. When individuals put private gain ahead of the common good, a society eventually collapses. That has been true of every affluent society in history. It has a brief flurry of success and then enters a long or short decline. You can tell in advance when a society is about to begin a decline. There is a breakdown of trust. Leaders lack stature. Divisions grow between rich and poor. There is a loss of social solidarity. People spend more and save less. In their focus on the present they endanger the future. There is less discipline and more self-indulgence, less morality and more pursuit of desire. Cultures grow old the way people grow old, and they begin to do so when they are at the very height of their powers.
“I once asked the non-Jewish historian Paul Johnson who wrote a great History of the Jews what had most impressed him in the years he spent studying our people. He replied that in his view no civilization in history had managed as well as Jews had done the balance between personal and social responsibility—the road that avoids collectivism on the one hand, individualism on the other.
“That is what Pesach is about. It is about my personal experience of freedom: On Pesach we must each see ourselves as if we personally had left Egypt. But it is also about our shared experience of freedom as we tell the story of our people and hand it on to future generations. Judaism is about the ‘I’ and the ‘We.’ Without our willingness to encourage questions, argument, debate, and endless new interpretations of ancient texts, we would lose the ‘I.’ Without halakhah, the code that binds us together across centuries and continents, we would lose the ‘We.’ And yes, it’s hard work. But I tell you from the depth of my heart that there is no achievement worth having that is not hard work.”
What we need in Jewish life today is not ways of making Judaism easier. What costs little is valued even less. We need to find ways of showing how Judaism lifts us to greatness. When that happens people will not ask, Mah ha-avodah ha-zot lakhem, “Why all the hard work?” Neither an athlete going for an Olympic gold medal nor a scientist trying a new line of research ever asks that question; nor did Steve Jobs at Apple or Jeff Bezos at Amazon. The pursuit of greatness always involves hard work. The real challenge of our time is to rediscover why Judaism, because it asks great things from us, lifts us to greatness. The rest is commentary.
From Rabbi Alan Ullman:
During the plague of darkness, it was so dark (Exodus 10:21-23) that "people could not see one another." But the text notes that "the Israelites enjoyed light in their dwellings". This is the origin of our tradition of lighting candles on holidays, including shabbat, so it is a fitting beginning to the seder.
What does it mean that we are meant to see our brothers' faces in these moments?
Pesach, Freud and Jewish identity from Rabbi Jonathan Sacks’s Haggadah
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.
…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.
…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.”
Can everyone think of a question and write it on the card in front of you?
Then fold it up and put in in the bowl on the table. We'll pull one at random at various points of the seder.
Dayenu is a song of gratitude. What are you grateful for this year?
The Talmud Yerushalmi...understands the question of the rasha to be "What is all this effort that you undertake each year?"
From Rabbie Jonathan Sacks:
“Judaism is hard work because freedom is hard work. Pesach is especially hard because it is the festival of freedom. Freedom is threatened in two ways: by individualism and collectivism. Collectivism—worship of the system, the state, the nation, the race—has produced the worst tyrannies of history. That was true not only in the days of Moses. It was true in the twentieth century in the form of fascism and communism. It is true in many countries today.
“Individualism represents the opposite danger. When individuals put private gain ahead of the common good, a society eventually collapses. That has been true of every affluent society in history. It has a brief flurry of success and then enters a long or short decline. You can tell in advance when a society is about to begin a decline. There is a breakdown of trust. Leaders lack stature. Divisions grow between rich and poor. There is a loss of social solidarity. People spend more and save less. In their focus on the present they endanger the future. There is less discipline and more self-indulgence, less morality and more pursuit of desire. Cultures grow old the way people grow old, and they begin to do so when they are at the very height of their powers.
“I once asked the non-Jewish historian Paul Johnson who wrote a great History of the Jews what had most impressed him in the years he spent studying our people. He replied that in his view no civilization in history had managed as well as Jews had done the balance between personal and social responsibility—the road that avoids collectivism on the one hand, individualism on the other.
“That is what Pesach is about. It is about my personal experience of freedom: On Pesach we must each see ourselves as if we personally had left Egypt. But it is also about our shared experience of freedom as we tell the story of our people and hand it on to future generations. Judaism is about the ‘I’ and the ‘We.’ Without our willingness to encourage questions, argument, debate, and endless new interpretations of ancient texts, we would lose the ‘I.’ Without halakhah, the code that binds us together across centuries and continents, we would lose the ‘We.’ And yes, it’s hard work. But I tell you from the depth of my heart that there is no achievement worth having that is not hard work.”
What we need in Jewish life today is not ways of making Judaism easier. What costs little is valued even less. We need to find ways of showing how Judaism lifts us to greatness. When that happens people will not ask, Mah ha-avodah ha-zot lakhem, “Why all the hard work?” Neither an athlete going for an Olympic gold medal nor a scientist trying a new line of research ever asks that question; nor did Steve Jobs at Apple or Jeff Bezos at Amazon. The pursuit of greatness always involves hard work. The real challenge of our time is to rediscover why Judaism, because it asks great things from us, lifts us to greatness. The rest is commentary.
From Rabbi Alan Ullman:
During the plague of darkness, it was so dark (Exodus 10:21-23) that "people could not see one another." But the text notes that "the Israelites enjoyed light in their dwellings". This is the origin of our tradition of lighting candles on holidays, including shabbat, so it is a fitting beginning to the seder.
What does it mean that we are meant to see our brothers' faces in these moments?
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