Passover is a celebration of freedom; Easter is a celebration of new hope. Both speak to salvation. Both are marked by intricate, formal liturgies which follow specific, vital steps. Both necessitate ritual. Both require community.
What could happen in such a year as this? We were all faced, we Jews and Christians, with a surreal existence which obliterated all our usual expectations. Every colleague I had – in either realm – struggled to understand what was needed, what could be done, what could be salvaged or transformed. Where were our congregants? How could we serve them honestly?
Some recorded services. Some went awkwardly, unusually, “live” from empty sanctuaries. I led an unorthodox seder from my tiny home office; others surely joined me from their own solitary locations. We were all, I want to imagine, rethinking, reconceptualizing, reformulating every aspect of rituals and texts we had recited for years.
This year, we were (are) in mitzrayim – a narrow space. This year we were indeed surrounded by darkness, threatened by death.
This year some of our own cannot visit the ill or bury their dead.
We are isolated and we are crammed together.
We are living in not-knowing.
We told the Passover story while living it. The Israelite slaves, too, did not know how to escape the death pursuing them. They had no idea how they would traverse the Reed Sea. How must it have felt to walk through a passage which could crash down and drown them at any point?
My Christian friends, accustomed to rejoicing in the story of life beyond death, remained largely isolated and alone. To celebrate hope, not just to believe in it, seemed, one told me, temporarily impossible. “Next year,” she said.
Next year, indeed. At one point I asked my congregants to sing a Passover song as if they were singing it next year. “Let’s imagine ourselves living the joy of Miriam’s dance of freedom,” I said.
Keva (structure, framework) and kavannah (intention) often know an imperfect balance in our rituals, in our celebrations, in our festivals. We all suffer from the difficulties too much keva can inflict upon our spiritual lives. Too much keva can blind your prayer, act as a muzzle on your inner voice. Stay wedded to the recitation of texts because they’ve been recited for centuries and you may find the texts drying out before you, the words turning into sound without resonance.
Kavannah needs a foundation, a place it can stand on. Our intentions this Passover, this Easter — they needed to note who we are right now, what we fear right now, what we long for right now.
Keva and kavannah danced a new dance this year for both Christians and Jews.
Passover is a celebration of freedom; Easter is a celebration of new hope. This year, Passover marked why freedom is precious. Easter marked the joy of rebirth.
Hope, however, is not to be taken for granted.
We may say “we will all get through this,” but we won’t. Next year at this time we will be remembering not merely the innocence we lost, but the lives. Our celebrations next year will know a new fragility.
May we honor that fragility. May we guard it, and keep it close. May it help us understand Passover and Easter again, anew, for the first time. May it help us understand now and in the future what we must do.
We all need liberation. We all require freedom. We must rebirth this world.