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`We Jews' Are A Family

to the here and now of our
own seder — centuries later
e sit down at the
and, for most Jews, far from
seder table. In the
Egypt:
presence of the seder
"Let all who are hungry
plate and the covered matzah,
come
and eat. Let all who are
we open our Haggadah. And
needy
come and celebrate
we begin: Kiddush, washing
Passover..."
(without a blessing), eating the
What is happening? Didn't
vegetable dipped in salt water,
RABBI ADIN
STEINSALTZ we just go back in time and
breaking the matzah, putting
place to re-experience the
aside the piece that will be the
Special
Exodus? We've barely begun,
afikoman.
Commentary
and already we are back in our
And then, we reach Magid
own dining room again.
(telling) — the central part of
Who is it that we are inviting?
the Passover seder, which recounts the
And why, only now, do we issue the
central story of our people.
invitation? Our seder is already under-
The first sentence of Magid takes us
way. We have made Kiddush. We have
back to Egypt: "This is the bread of
washed our hands and eaten our veg-
affliction, which our ancestors ate in
etables.
the land of Egypt." But in the very
We are sitting comfortably in our
next sentence, we suddenly come back
homes, ready to begin the holiday
meal. And as we begin reciting Magid,
Rabbi Adin Steinsaltz, an author, schol- we uncover the matzah. Suddenly, see-
ar and social critic best known in the
ing the matzah, we are transported
United States for his translation and
back — through our collective memo-
commentary on the Talmud, is the
ry — to the time and place of people's
founder of a worldwide network of
pain, and we acknowledge it: "This is
Jewish educational institutions. His
the bread of affliction ..."
efforts are supported by the Aleph Society.
This is why the invitation comes
His most recent book is "We Jews: Who
now: The matzah reminds us of a time

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Jerusalem

W

Are We and What Should We Do?"
Jossey-Bass: Wiley).

18-26-year-olds is 40-50,000
annually.

Bad Prioritizing

American Jews have yet to understand
that victimization is an insufficient
basis for identity. Even in an era of
increased openness and tolerance, the
American Jewish community believes
that community cohesion depends on
external threats and bogeymen.
When we ponder why so few Jews
are interested in perpetuating Jewish
life, we need look no further than these
skewed priorities. After all, who would
want to connect with a Jewish heritage
painted predominantly as tragedy?
I base my philanthropy on a single
overarching principle: that Jewish ren-
aissance cannot be premised on a
withdrawal from society, nor can it
subsist on yesterday's preoccupations
with fear and victimhood.
Freedom has been good to the Jewish
people. We therefore must find ways to
intertwine a vibrant Jewish culture with
life in an open, democratic society.
Making Judaism competitive with
American secular culture, however dif-
ficult, is the great challenge of our day.

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965580

STEINSALTZ on page 38

For the non-Orthodox, we must
revisit our religious practices because,
for most of us, our present religious
observance simply does not provide
sufficient spiritual rewards. Secular
Jews, indeed all non-Orthodox Jews,
must come to recognize the tremen-
dous power of Jewish education. We
must convince young Jews that their
community represents them and wel-
comes not only their dollars but also
their ideas, insights, and leadership.
One way to reverse course is to
base Jewish identity overwhelmingly
on positive aspects of the Jewish
experience — the connection to
one's people, the emphasis on histo-
ry and culture and the wonders of
Jewish joy.
Take, for example, the ethos
behind Birthright Israel. Birthright
operates on the principle that the
Jewish people is a series of inter-
linked chains; if we strengthen just
one of these links, we strengthen the
whole. At the annual Birthright
Israel mega-event in Jerusalem, thou-
sands of Jews from across the world

STEINHARDT on page 38

VE A HEALTH?
AND HAPPY
PASSOVER.

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Audette Family.

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