SPECIAL
COMMENTARY
PASSOVER
from page 37
For Waskow personally, the Free-
dom Seder was the beginning of a
long journey back to Judaism. He
began attending meetings of a leftist
Jewish group in Washington. He
studied rabbinic texts. He began
keeping kosher. He wrote a series of
books advocating his own breed of
religious Judaism, heavy on environ-
mentalism and human rights and
increasingly mystical.
In 1983, the Reconstructionist
Rabbinical College invited him to
Philadelphia to set up an institute to
teach his ideas, the Shalom Center.
He later broke away, joining forces in
1993 with Rabbi Zalman Schachter-
Shalomi, Lubavitch-trained guru of
new-age Jewish Renewal.
Finally in 1995, at age 62, Waskow
was ordained as a rabbi.
Today, at 66, Rabbi Waskow
remains as rumpled and radical as
ever. But his Freedom Seder has gone
mainstream. It's begotten Soviet Jewry
haggadot, environmental haggadot,
Israeli-Palestinian haggadot and a
half-dozen competing feminist hag-
gadot. Its influence is clearly visible,
too, in more conventional haggadot
of the Reform and Reconstructionist
movements.
Black-Jewish Freedom Seders,
meanwhile, are held everywhere,
sponsored by Reform temples and
Anti-Defamation League chapters.
There are Jewish-Christian inter-
faith seders, gay seders, even diplo-
matic seders where foreign envoys
sample matza and liberation. Femi-
nist third seders, the fastest-growing
permutation, now draw thousands
each year.
This year, too, there was a new
"Freedom Seder" in Washington,
Rabbi Waskow notes approvingly. It
was organized by a group called
Jews for Global Justice to kick off
the protests against the World Bank
and IMF.
But when the meetings and
protests were done, countless IMF
and World Bank officials went home
to their own seders, where many used
contemporary haggadot inspired by
Arthur Waskow's, confident that liber-
ation comes through lending.
And as the bankers and protesters
offered their warring visions of libera-
tion, NASDAQ and the Dow were
visiting their modern plagues upon us
all, reminding us how strange and
unknowable are the ways of the Infi-
nite. ❑
RINKE CADILLAC
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