Parents,
I am trying to keep up and catch up with the notes to you all, so this if the first of a few highlighting our recent class gatherings.
Thanks to Anna, Melanie, Tonya, Carmen, Sena, Jaclyn, Jill,
Cheryl, as well as Loren and Maya for all the contributions to the 7
th Grade Seder Sunday, April 13th, from 11:30AM – 12:30PM. Cheryl and Loren joined us for the entirety, Jill for a little while, and Anna catching a bit of our Seder near the end.
We began with reviewing the meaning of the symbolic foods on the Seder plate. We talked briefly about the meaning of Passover as a celebration of human liberation. We then enjoyed the many versions of charoset, the chocolate maztot, the eggs, and parsley. Noah led us in a blessing over the "fruit of the vine", with the grape juice. We held a horseradish contest with Noah, Ethan, Emma G, and me all getting the burn and the flush with some extra hot white!
Bryn read the questions out loud in English, along with the answers. Kayla brought in a wonderful book with asking the four questions in a variety of languages, including some humorous and creative versions.
Lia, Emma L, and Rachel, all took turns reading the four questions in Spanish. We then digressed for a moment into the basis for Ladino (Spanish and Hebrew), and where it was originally spoken (Spain, Portugal) and eventually dispersed after the Inquisition in both countries, where it traveled to Turkey, and other Mediterranean, and Arabic countries within the Jewish communities. We also talked for a moment about Yiddish, and they called it right about being a mix of German and Hebrew, and we discussed where that was spoken. Some of the kids talked about grandparents and great-grandparents speaking Yiddish.
Lia read the questions in Swedish. Issac read the questions in Russian. Noah attempted to do so in German. Maya read the questions from a Twitter perspective. Hilarious. Kayla read them in Valley Girl, and Italian. Ethan read them in a Shakesperean theatrical voice.
We concluded with Ethan playing his guitar, and me accompanying, as we all sang Go Down Moses, and finishing with Miriam's Dance.
The kids did a great job with art and music classes, as well always.
For the first half hour of class we had a lively discussion on the Four Sons, the four archetypes, the Four Children. We offered a brief recap for attending parents. Noah did a beautfiul job of contextualizing our understanding, which I will try and capture as best I can, though he was far more eloquent:
The wise son knows what he knows and knows enough to ask the questions, and to be open to learning more. The wicked son (or as we had discussed, the "irreverant" son) thinks he know what he knows, and isn't open to learning anything more. The simple son knows enough to ask in order to learn more. The one who doesn't know enough to ask, is open to learning.
We based the discussion on this article which we took turns reading from below. Hope you all had a meaningful celebration at your seders.
The Four Sons: Rabbi Dr. Dovid Gottlieb
http://ohr.edu/805
The Torah refers to four sons: One wise, one wicked, one simple and one who does not know how to ask a question. What does the wise son say? "What are the testimonials, statutes and laws Hashem our G-d commanded you?" You should tell him about the laws of Pesach, that one may eat no dessert after eating the Pesach offering.
What does the wicked son say? "What does this drudgery mean to you?" To you and not to him. Since he excludes himself from the community, he has denied a basic principle of Judaism. You should blunt his teeth by saying to him: "It is for the sake of this that Hashem did for me when I left Egypt. For me and not for him. If he was there he would not have been redeemed."
What does the simple son say? "What's this?" You should say to him "With a strong hand Hashem took me out of Egypt, from the house of servitude."
And the one who does not know how to ask, you start for him, as the Torah says: "And you should tell your son on that day, saying 'It is for the sake of this that Hashem did for me when I left Egypt.'"
The wise and wicked sons seem to be opposites, but then why isn't the wise son called 'the good son?'
Is the simple son the opposite of the one who does not know how to ask? If so, how are they opposites?
The simple son's question - "What's this?" - is as simple as can be. Who, then, is the son who does not even know how to ask? A little baby?
The wicked son is told: "It is because of this that Hashem did 'for me' when I went out of Egypt - for me and not for him - had he been there he would not have been redeemed." Why is the wicked son answered in third person?
The verse used to answer the wicked son is the same verse used to answer the one who does not know how to ask. Why?
The sons divide into two pairs - the wise and the simple on one side, and the wicked and the one who does not know how to ask on the other.
The simple son wants to learn. He looks up to the wise son and emulates him. When he hears the wise son asking questions, he also wants to ask. His question 'What's this?' lacks the sophistication of the wise son's question, but it reflects the same sincere desire to learn and understand.
The one who does not know how to ask admires the wicked son. He desires to show the same ironic contempt for the Torah, but unlike the wicked son he lacks the requisite cleverness. Not trusting himself to attack as effectively as his mentor, he remains silent.
The wicked son's 'question' is merely rhetorical - it deserves no response at all. Yet, the one who does not know how to ask is sitting at the table listening to the wicked son's remarks. He's in danger of being influenced. Therefore, our response to the wicked son is to say to the one who doesn't even know how to ask: "Don't be influenced by his smug cynicism. Had he been in Egypt, he would not have been redeemed. He is cutting himself off from the eternity of the Jewish people."
This difference in approach is described in the book of Proverbs (26:4,5): "Do not answer the fool according to his foolishness, lest you become equal to him. Answer the fool according to his foolishness, lest he be wise in his own eyes." This seems like a contradiction: Should we answer the fool or not?
The answer is that there are two types of fools. One type of fool already 'knows' everything. For him, discussion is merely an opportunity to show off his 'superior' knowledge. There is no point in answering him, because he will never admit a fault. On the contrary, our attempts to educate him will meet with ridicule. As he rejects our insights one after another, the fruitlessness of our efforts makes us appear foolish.
But there is another type of fool: One aware of his limitations. His views are wrong and foolish, but he's not completely closed to instruction. If we open the lines of communication we can have an impact on him. If we don't reach out to him, he'll eventually start to think: "I've held these views for so long, and no one has ever contradicted me - so, I must be right!"
There is a profound message here for our times. We are all confronted with people who scoff at the Torah. We often have to decide if and how to respond. The book of Proverbs teaches us that our primary responsibility is to improve the critic by our response. If that is impossible, then responding is a waste of time. But if it is possible, then we must not wait for his initiation. We must reach out to him and start the dialogue.
Notice, however, that the wicked son is at the Seder! We do not exclude him or reject him personally. Only discussion is avoided, since discussion has no point. The inclusion of the wicked son at the Seder expresses our conviction that no Jew is ever irretrievably lost. We hope our stern response will shake his proud self-confidence to the point where real discussion becomes possible.
"Who is wise? He who learns from every person (Pirkei Avos 4:1)." Indeed, the classical title for a Torah scholar is 'Talmid Chacham' - a wise student.
What is the idea behind this definition? In order to learn from others, one needs two crucial insights. First, "I am lacking. There is much that I do not know." And second, "Others possess the knowledge which I need."
Now we can appreciate why the Haggadah juxtaposes the wise and the wicked sons. The central failure in the wicked son is his close-mindedness. The heart of his evil is the supreme foolishness to think that his understanding is perfect. Thus he is the diametrical opposite of the wise son who is completely open to the instruction of others.
