In some ways, new readings of the Haggadah are a blessing. They take an ancient text and make it relevant. They make it easier for disconnected Jews to find meaning in the Passover Seder. They enable a contemporary — often secular — Jew to relate to a text that is in many ways culturally foreign. And it is reasonable to expect that a text that was devised in a messy and unorderly process over hundreds of years will continue to evolve.
But in other ways, the modern Haggadot are a curse. They take a historically unifying celebration of a people and turn it into a politically divisive event. Some Jews celebrate their Passover by mourning an occupation of land; others celebrate by highlighting the reclamation of the same land. Some Jews celebrate by stressing the need for compassion for the stranger; others celebrate by underscoring the merits of tribalism. Passover is a time for Jews to acknowledge their shared roots and their covenants of fate and destiny. Yet many new Haggadot define Jewish groups by pitting them against one another.
They also trivialize Judaism and its sacred festivals and texts. And this is not unique to Passover. There’s a growing tendency among Jews — whether rabbis, teachers, community leaders or lay people — to employ Jewish texts to score political points. A Passover Seder during which you spend time criticizing the Trump administration’s immigration policies or regretting the evacuation of Israeli settlements from Gaza is not a “relevant” Seder, it is a mediocre and redundant one. Passover is for celebrating the transcendent, the mysterious, the eternal, not rehashing worn-out political debates. It is a night to find new meaning in an old script, not to force the text into a preconceived political platform.
Oh dear. Yet another ‘don’t politicize the actually already politicized, and fundamentally political’ screed. Rosner will get ample pushback from Jewish folks themselves on this piece of pompous hectoring, but let me throw in my (external) tuppence.
Rosner would have done well enough to have stopped at the first paragraph quoted above. The ‘modern Haggadot‘ are indeed a blessing that takes many forms; besides the ones Rosner himself notes above, I can add–as a non-Jewish person who has been fortunate enough to participate in a couple of Seders himself thanks to some kind invitations from near and dear Jewish friends–that the modern Haggadot make it possible for folks like me to gain insights into the history and practices of Judaism, into how the Jewish sensibility, such as it is, has come about, and what its present day concerns are. My participation in these Seders has added to my respect for the spirit of social justice and the concern for freedom that animates so many of my Jewish friends. It is no exaggeration to say that my views on the Palestinian crisis and the rights of the Palestinian are a direct consequence of my encounters with Jewish writings and thoughts on these subjects.
Moreover, and Rosner really should know this better than anyone else, Jews are not a monolithic bloc; tremendous diversity of political, cultural, religious, and moral opinion is to be found among them. Remember that old saw about ‘ask two Jews, and you get three opinions’? Debates and argumentation and contentiousness–sometimes fertile, sometimes futile–are found here in ample measure; why should Passover be any different? Indeed, wouldn’t engaging in so-called ‘politically divisive’ celebrations of Passover be a classically Jewish thing to do?
Rosner considers the ‘politicization’ of Passover to follow from the usage of Jewish texts to ‘score political points,’ an act that he considers makes Passover Seders ‘mediocre and redundant.’ Au contraire; paying attention to the political subtext of Passover, casting Seders in a form relevant to everyday politics keeps Passover alive and reinvigorates it for the next generation, especially for those secular Jews who might not be so taken by its connections with the with spiritual and the transcendent. These new understandings can help bring about new debates on theological, moral, and political issues, keeping alive Judaism’s intense engagements in these domains. Seders featuring the ‘modern Haggadot’ do not ‘trivialize’ religious texts; they bring them alive in newer ways.
So Rosner’s conclusion above is correct in at least one sense: Passover is a night “to find new meaning in an old script, not to force the text into a preconceived political platform.” The folks coming up with modern Haggadot are doing just that, while Rosner is the one forcing Passover into a “preconceived political platform.” The supposedly apolitical never is.