Following is a text version of my sermon from Shabbat and the first day of Passover, 4/20/19 –
I am sure you’ve all known someone who is famous for telling stories. Almost every family has that person. Maybe an uncle or grandfather or grandmother, maybe a friend. You can see them getting amped up, getting into story telling mode, their hands start to wave around, their voices rise in excitement. Often their stories are repeated – you’ve heard them more than a few times over the years. In fact, we can often repeat the stories ourselves, even finish the sentences, because we’ve heard them so often, and we know all of the punch lines.
But we love those stories. As much as we laugh about them, as much as we might roll our eyes, or glance across the table at one another when they are being told, those stories are part of our lives, they are about our families, they reflect our history, our origins, our understanding of who we are and where we’ve come from. We Jews are story tellers, it is part of our DNA. Every holiday has its story. On Purim we tell the tale of Esther and Mordecai and Haman. On Rosh Hashanah the story of Abraham taking Isaac to the top of the mountain. On Hanukkah we tell our children and grandchildren about the brave Maccabees and the miracle of a small vial of oil that burned for 8 days.
But the story telling holiday par excellence in Judaism in Passover. Passover is the only holiday where the telling of a story is actually considered to be a mitzvah, a commandment. The text of the Haggadah itself makes that clear – “even if we are all wise and understanding, all elders, all expert in Torah, מצוה עלינו לספר ביציאת מצראים – we are still commanded to tell the story of the Exodus. That is the Magid section of the Haggadah, Magid a word that actually means ‘telling.’ It is the core of the Haggadah, beginning with the הא לחמא עניא, including the four questions, the story of the five rabbis in B’nei Barak, and the extended midrash on the passage ‘My father was a wandering Aramean.’ And even if we’ve heard it a hundred times, even if we know the passages by heart, we are still commanded to tell that story at the seder.
And we have a particular way of telling the story. A Jewish way. If you think for a moment about the old fairy tales, the old stories we heard growing up, they all began and ended in the same way. The beginning was always what? ‘Once upon a time, in a land far, far away.’ And what is always the last line of those classic stories? ‘And they lived happily ever after.’ In between that beginning and ending you will always find, in one form or an other, a prince and a princess, an evil witch or a dangerous dragon, and in the course of the story the dragon is slain, or the witch is defeated, the prince and the princess find one another, fall in love, get married, move to a beautiful castle, and then that last sentence – ‘and they lived happily ever after.’
But the Jewish story is told differently. We don’t begin our stories by saying ‘once upon a time in a land far away.’ Instead we begin our stories by talking about a specific time, a specific place, and specific people. Last night we said ‘we were slaves to Pharaoh in Egypt.’ An actual time, a real place – Egypt; the villain is a real person, Pharaoh; and the story is about real people – in fact, our ancestors. That is how a Jewish story begins!
But we also end our stories differently. If the fairy tale ends with ‘they lived happily ever after,’ how did we end the seder last night? Next year in Jerusalem! What do we mean when we say that? We talked about this at our seder last night. What happens if you are celebrating Passover in Jerusalem? You’ve completed the seder, and you are ready to go to bed, everyone is full and tired, let alone that they’ve had four cups of wine, but you need that last sentence, you need to conclude your story. It wouldn’t make sense to say ‘next year in Jerusalem’ when you are actually sitting in Jerusalem having your seder. So what do you say? Next year in a rebuilt Jerusalem! The last line of the seder ‘Next year in Jerusalem’ isn’t about an actual place, it is about a spiritual place and a future time, when one day the Messiah will come, and the world will be healed, and Jerusalem will a symbol of hope and healing and faith. We don’t end our stories by tying everything up into that neat box. Instead, we end our stories by looking to the future, with caution, but also with hope. Next year in Jerusalem isn’t really an ending. It is a pause, but more than anything else it is an acknowledgement that the story continues. Today, tomorrow, next month, next year, and beyond.
And I think there are two reasons we end the seder that way. The first is that it reminds us of our responsibility in terms of making the world the way it should be. When you say ‘they lived happily ever after’ it means they went to their castle, and the story was over. They were done with their work. They were no longer interested in changing the world. But when you say ‘next year in Jerusalem’ it means there is much work to be done, it means that the world needs to be changed, and it reminds you that you have a role in making that happen.
But the other thing next year in Jerusalem does is remind you of your role in the telling of the story. In a story that doesn’t end, someone needs to pick it up, someone needs to carry the thread of the narrative, and bring it to the next generation and the next and the next. That is what happens at the seder table.
There is a scene in the Return of the King, the last volume of JRR Tolkien’s Lord of the Rings trilogy, one of my favorites. The hobbits Sam and Frodo have completed their quest, and against all odds managed to destroy the magic ring of the enemy. They have played their role in the great drama of their time, as we all do in our own way. And Sam pauses, thinking about all that they’ve seen, all that they’ve been through, and he says this: “What a tale we have been in, Mr. Frodo, haven’t we? I wish I could hear it told! And I wonder how it will go on after our part.”
At the seder table we both tell the tale, and acknowledge our role in it. We look to the past, our past, and recount great deeds and momentous events that miraculously still to this very day continue to shape our lives. But we also understand on Passover that we have each played a part in this great story, and God willing we should continue to do so for many years, and many seders, to come.