05.e+The+Narrative-+Prologue

=The Narrative=

Prologue
From degradation to dignity; from depression to elation; from despair to delight; from slavery to freedom... from winter to spring. //Our story begins as evil rules. We help it advance toward the sublime.// This is our theme: In Egypt, Pharaoh enslaved us. We were freed from bondage with a mighty hand and an outstretched arm. If we had not been delivered, we and all generations after us would still be slaves. //Therefore, even if all of us were wise and discerning, scholars, sages and learned in Torah: we would still have to tell the story of the Exodus. And praised is the one who lingers over the telling!// While we have no independent verification, our ancient literature relates that our father was a wandering Aramean. When the famine in Cana’an became severe, Jacob and his eleven sons, his daughter Dinah, and their families joined Joseph in Egypt. As Prime Minister and Pharaoh’s assistant at that time, Joseph’s family assumed a position of wealth, power and comfort. Soon thereafter, however, a new king arose over Egypt “who knew not Joseph,” and our ancestors were enslaved. Our rabbis tell us that Pharaoh was able to enslave our people because of a pervasive fear among the Egyptians that we would be disloyal to our new-found homeland. Because we were different, we were not seen as an integral part of Egyptian society. //So, too, in our day, many people distrust those of different religion, race, sexual orientation, or disability. This distrust allows oppression to flourish.//

In Dem Land Fun Piramidn 13
In dem land fun piramidn, Z’geven a Kenig—beyz un shlekht, Gevezen zaynen alle Yidn— Zayne diner, zayne k’nekht. Kinder hot men dan farmoyert Ven a tzigl hot gefelt Ver veis vi lang es volt gedoyert Ot di viste shklafn velt, In dem land fun piramidn Velt nit zayn a groyser held, Velkher hot gekemft far Yidn Mit zayn khokhme, un zayn shverd. There lived in the land of the pyramids a very cruel and angry king. The Jews in the land were his servants and his slaves. Children were imprisoned in the wall in place of missing bricks. Who knows how long this slave world would have continued? If there had not lived a great hero in this land of the pyramids. Who fought for the Jews with his wisdom and his sword. ̈Ô„ÈÌ√ ̄ÈÙ ÔÂŸ „√Ï ÓÚ„ ÔÈ‡ ̈ËÎÚÏ ̆ ÔÂ‡ ÊÈÈ· ‚ÈÚ ̃ √ ÔÚ÷Ú‚ ÊÈ‡ Ô„ÈÈ ÚÏ√ ÔÚÈÈÊ ÔÊÚ÷Ú‚ ÆËÎÚ ̃ ÚÈÈÊ ̈ ̄ÚÈ„ ÚÈÈÊ Ë ̄ÚÈÂÌ ̄√Ù Ô√„ ÔÚÌ Ëƒ‰ ̄Ú„È ̃ ÆËÏÚÙÚ‚ Ë√‰ Ï‚Èˆ √ ÔÚ÷ Ë ̄ÚÈÂ„Ú‚ ËÏƒ÷ ÒÚ ‚√Ï È÷ ÒÈÈ÷ ̄Ú÷ ̈ËÏÚ÷≠ÔÙ√Ï ̃ ̆ ÚËÒÈ÷ È„ Ëƒ Ô„ÈÌ√ ̄ÈÙ ÔÂŸ „√Ï ÓÚ„ ÔÈ‡ ̈„ÏÚ‰ ̄ÚÒÈÂ ̄‚ √ ÔÈÈÊ ËÈ ËÏƒ÷ Ô„ÈÈ ̄√Ÿ ËÙÌÚ ̃Ú‚ Ëƒ‰ ̄ÚÎÏÚ÷ Æ„ ̄Ú÷ ̆ ÔÈÈÊ ÔÂ‡ ‰ÌÎÁ ÔÈÈÊ ËÈÌ

Our rabbis also tell us that the enslavement proceeded gradually. First, the Egyptians asked us to work for the Pharaoh because of an emergency. Then they told us we had to work one day a week. As Pharaoh’s demands became gradually more restrictive our people did not resist. Eventually they took our rights and independent lives from us. So, too, in modern times, as recounted by Rev. Martin Niemöller, the challenges to freedom begin in the gradual encroachment of liberties. “In Germany the Nazis came first for the Communists and I didn’t speak up because I was not a Communist. Then they came for the Jews and I didn’t speak up because I was not a Jew. Then they came for the Trade Unionists and I didn’t speak up because I was not a Trade Unionist. Then they came for me; by that time there was no one to speak up for anyone.” § What new minor restrictions do I experience or see placed on others? Though the Egyptians succeeded in enslaving our ancestors, they could not destroy the seeds that would lead to freedom. Active resistance developed among our people. The midwives Shiphrah and Puah refused to comply with Pharaoh’s orders to kill every male child born. This act of non-violent civil disobedience inspired hope among our people and saved many lives, including that of Moses. There was also a spiritual resistance. Our people did not change their names or their language. We continued to celebrate our holidays and worship God. And today as well, our resistance can be both active and spiritual. We can just say “No!” to the demands and restraints imposed upon us. We can create works of art, learn new skills, acquire new knowledge, make new friends, become active in our congregations and //chavurot//, work in politics, form mutual aid and self-help groups to encourage and guide one another. § What have I done to resist improper restraints?

Go Down Moses
When Israel was in Egypt’s land, Let my people go; Oppressed so hard they could not stand, Let my people go!

Chorus: Go down, Moses, Way down in Egypt’s land; Tell ol’ Pharaoh, Let my people go!

Thus saith the Lord, bold Moses said, Let my people go; If not I’ll smite your first-born dead; Let my people go!

Chorus

No more shall they in bondage toil, Let my people go; Let them come out with Egypt’s spoil Let my people go!

Chorus

We need not always weep and mourn, Let my people go; And wear these slav’ry chains forlorn, Let my people go!

Though raised in Pharaoh’s house, Moses rejected the role of oppressor and returned to his people. Still, he found that they were unable to hear him. Frightened of our taskmasters we were meek and disbelieving. We had difficulty remembering freedom, we could barely dream of it. In our day, too, we internalize the bitterness of oppression. The young girl who thinks boys are better and the child who thinks only straight blond hair is beautiful, feel it. Jews who make disparaging jokes about Jewish women feel it. Through self hatred, this pain has become part of our day-to-day lives, a key to our personal and political limitations.