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Beyond Schlepping The Dishes:

 Heavy Lifting For The Soul

© Rabbi Yaacov Kravitz, Ed.D. , 4/5/2005

 

The Passover Seder is one of the most widely celebrated Jewish ceremonies.  We are attracted by the foods, like the matzo and the matzo balls, the themes of freedom and redemption, and the odd customs that always seem to need an explanation.  The Seder also centers the ceremony at home with family and friends rather than at the synagogue.

While these factors may account for some of the attractiveness of the Passover Seder, some people may be disturbed or at least puzzled by the actual Passover story with its miracles, the killing of the first born of the Egyptians, the strange rabbinic counting of plagues, and the unsettling question of the historical fact or fiction of the exodus. Many are disappointed when they look for a more intense experience of God or when they fail to find modern-day miracles on the scale of the ten plagues. 

            In spite of all these difficulties the story of the Exodus has retained its power in the formation of Jewish identity.  The story has lessons to teach, but does the Seder help us to find God and relate to God as a transcendent power, Imminent Presence, or, more humanistically, as the Power That Makes for Salvation?  The answer to this question is totally dependent on you, the individual.

The Passover Seder provides multiple points for connecting with God.  Children ask the Four Questions and focus on the drama of the story.  Adults look for deeper meanings.  It is possible to relate to the various passages and topics in the Seder on a variety of levels.    

For many people the Seder provides an ethnic connection to the Jewish people and to key Jewish values that grew from the experience of slavery: freedom, concern for justice, showing kindness to widows, orphans and other unfortunates. As children explore the story they can be introduced to these themes on an appropriate level. Some would maintain that teaching the children is in fact the primary purpose of the Seder.  Even if this is true it is still possible to explore the same material in greater depth.

            The themes of slavery and freedom provide wonderful examples. The experiences of slavery and freedom are emotionally accessible to everyone.  Children can relate to the idea of dependence and independence based on their own experience of being dependent on their family and teachers. Adults can view these themes in an historical context.

There is a point in the Seder at which each person is enjoined to see him or herself as if he or she had personally gone out of Egypt . Even this concept can be taken on a variety of levels.  On a basic level we can picture ourselves as part of the dramatic story of slavery and exodus.

The Hasidic masters suggest that we must also identify our own personal slavery and do the work of repairing our soul. This approach moves us from an historical and physical context to a more personal and emotional perspective.

These alternative approaches demonstrate that we can move from an "easy lifting" experience for the children to a much ”heavier lifting” experience for the adults.  With the "heavy lifting"  approaches we are able to expand our consciousness of God and bring holiness into our lives and the world.

            The Passover Seder is a once a year experience, and its message of freedom is a starting point. The soul work of heavy lifting must continue throughout the year.  The children of Israel were not free to do whatever they wished to do after the Exodus, just as we are not free to go home and forget about the message of the Seder.  Freedom was not and is not the ultimate goal.  Just like our ancestors, we are given forty-nine days to prepare ourselves for the consummation of our relationship with God on the holiday of Shavuot, the Feast of Weeks, which celebrates the receiving of the Torah.

            The kabbalistic tradition teaches that each of the forty-nine days between the second day of Passover and Shavuot represents a unique combination of character traits (Middot) that we must develop and purify in order to be ready and worthy to stand at Sinai.  Prayer, meditation, Torah study, and deeds of loving kindness and justice are all a part of this work of soul assessment (Heshbon haNefesh) and soul repair (tikkun hanefesh).

            A Hasidic master remarked that God is found where you let Him in.  Letting God in, is not always as easy as it sounds.  “Letting in” or opening to God requires a shift of the heart and mind in which we move from automatic, routine and often negative responses to life and its challenges, to a more mindful, gracious, humble and accepting perspective.  The practices of Heshbon HaNefesh and Tikkun HaNefesh are the tools that we use to create this openness, build a relationship with God and create an expanded God consciousness.

Contact with God is available to us at every moment. At times it requires only that we have the desire and will to be present in the moment. At other times we may need to do the "heavy lifting" that is required to free ourselves from our accumulated emotional baggage and receive God's presence.

 Dr. Yaacov Kravitz is a licensed psychologist and rabbi who writes and speaks about Jewish spirituality, healing, addictions and recovery, and the use of meditation and mindfulness as transformative spiritual and mental health practices.  Information about workshops, books and home study programs for spiritual growth using the insights of Kabbalah and psychology will be found at   www.spiritualintelligence.com.