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This Passover, Combine Respect for Tradition with the Courage to Innovate
Henry Kissinger once famously said, “Whenever you have two alternatives, the first thing you have to do is to look for the third that you didn’t think about, that doesn’t exist.”
With Kissinger’s recent passing at the advanced age of 100, much has been written about the legacy of the 20th century’s greatest statesman, and particularly how he mastered the art of thinking outside the box, while respecting the box itself as the foundational framework of diplomacy.
In the early 1970s, amid a sharply divided Cold War world, Kissinger — then National Security Advisor in President Nixon’s administration — orchestrated a groundbreaking diplomatic maneuver that would reshape global politics: the opening of relations between the United States and the People’s Republic of China.
Kissinger’s approach was innovative yet deeply grounded in existing diplomatic structures. His secret 1971 trip to Beijing, facilitated through discreet communications and intermediaries, exemplified his belief in the power of traditional diplomacy, creatively applied. By leveraging established channels in unconventional ways, Kissinger not only bridged a vast ideological divide but also set the stage for a new era in international relations.
This bold initiative showed that although the “box” — namely: the existing structures of international diplomacy — provides necessary stability and continuity, stepping just beyond its traditional bounds can lead to transformative outcomes. Kissinger’s diplomatic accomplishment showed the value of maintaining a delicate balance between innovation and tradition, a lesson that remains pertinent as we navigate today’s complex global landscape.
And considering Kissinger’s Orthodox Jewish roots, perhaps it is not such a surprise that he intuitively understood this concept. After all, he grew up with Pesach and Seder night. The idea of thinking outside the box while respecting the box itself was deeply embedded in his Jewish DNA.
Just as Kissinger navigated the complexities of international diplomacy, so too does the Pesach Seder navigate the balance between rigid structure and the necessity for creative engagement. Each year, as families worldwide prepare for Pesach, they revisit the ancient traditions and rituals that define this pivotal Jewish holiday.
Central to the festival’s observance is the Seder, a ceremonial dinner on the first night of the festival, and outside Israel, on the second night as well. The theme of the Seder is retelling the story of the Exodus from Egypt. However, despite the ritual’s deeply structured nature, the Seder is ripe for incorporating spontaneity and creativity.
A 2017 study from the University of Toronto’s Rotman School of Management highlights a paradox that transcends cultural and religious boundaries: structure, while simplifying comprehension and organization of our surroundings, can significantly stifle creativity. The research, which was led by doctoral candidate Yeun Joon Kim and Professor Chen-Bo Zhong, drew on several experiments, including one involving LEGO bricks.
It turned out that participants asked to assemble a model from LEGO bricks sorted by color and shape exhibited noticeably less creativity than those who were given a box of randomly assorted bricks. The findings, published in the journal Organizational Behavior and Human Decision Processes, suggest that over-structuring and over-planning can dampen the innovative spirit.
The Seder is intricately designed with a series of rituals and readings from the Haggadah — the text that guides the evening’s proceedings. Steeped in structure — indeed, the Hebrew word “Seder” means “order — at first glance, it would appear that this deliberate organization is critical, ensuring that the multifaceted story of the Exodus is presented in a comprehensive and accurate manner, allowing each participant to follow the chronological progression from slavery to freedom in a well-honed and immutable framework.
But this first impression is wrong. Despite its structure, the Seder is uniquely conducive to creativity and personal expression. The readings from the Haggadah, while fixed, are not just about droning on about a passive version of ancient events. Instead, the Haggadah’s readings serve as a springboard for discussion, questioning, and exploration.
The narrative is crafted not just to be told, but to be engaged with; it calls for each participant to delve into the meanings, themes, and moral questions inherent in the ancient story. This engagement is vital to the educational mission of the Seder, which aims not only to transmit historical knowledge but to instill a deeper understanding and personal connection to the events of the Exodus.
Besides, although the Haggadah provides a set script, it is replete with obvious cues for personal input and interpretive freedom. It incorporates various symbols and rituals — like the eating of bitter herbs or the spilling of wine — which are designed to evoke sensory responses and emotional reactions that transcend mere verbal storytelling. These elements are invitations for participants to reflect on the harshness of slavery and the sweetness of liberation, integrating their own narratives with the ancient text.
The Seder’s structure also includes several built-in moments specifically intended to provoke discussion and participation, such as the asking of the Four Questions. Traditionally posed by the youngest at the table, these questions about why this night differs from all other nights shouldn’t just prompt answers, but a lively exchange of ideas and interpretations — and, more importantly: even more questions. The Seder is not a monolith; it values the insights and curiosities of all its participants, regardless of age or scholarly background.
In essence, the Seder exemplifies a dynamic interplay between tradition and innovation, much like Henry Kissinger’s approach to diplomacy. While it adheres to a predetermined order that ensures the story of the Exodus is told with fidelity and depth, it simultaneously encourages a creative engagement that makes each Seder a unique and deeply personal experience.
This blend of structure and spontaneity not only enriches the ritual itself but also reinforces its enduring relevance, inviting each generation to find its own meaning and message in the ancient tale of liberation. In remembering Kissinger’s legacy, we are reminded of the power of balancing respect for tradition with the courage to innovate — a principle that continues to resonate both at the Seder table and, hopefully, in the broader world. This principle reminds us that in the interstices of rigid structures lie the opportunities for transformative creativity and enduring change.
The author is a rabbi in Beverly Hills, California.
The post This Passover, Combine Respect for Tradition with the Courage to Innovate first appeared on Algemeiner.com.
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Students of Columbia University Affiliate School Petition Administration to Hire Pro-Hamas Professor
The “Gaza Solidarity Encampment” at Columbia University, located in the Manhattan borough of New York City, on April 25, 2024. Photo: Reuters Connect
Students of the Union Theological Seminary (UTS), an affiliate school of Columbia University, are pushing the institution to hire an academic who was just terminated for defending the Palestinian terrorist group Hamas’ Oct. 7 massacre across southern Israel.
Dr. Mohamed Abdou, a visiting professor in modern Arab studies who defended Hamas after the terrorist group slaughtered over 1,200 people and kidnapped about 250 others during its Oct. 7 onslaught, was reportedly relieved of his duties at Columbia University as of Sunday. Following Abdou’s firing, UTS students circulated a petition calling on the seminary to extend the anti-Israel academic an offer of employment.
“We condemn Columbia University’s efforts to stifle any mobilization around [the Palestinian] cause and its repressive, anti-Palestinian victimization of Dr. Abdou,” the petition reads.
“We ask the UTS administration to hire Dr. Abdou for the 2024-2025 academic year,” the petition continues.
During a US congressional hearing on campus antisemitism in April, Columbia President Minouche Shafik promised lawmakers that the university would terminate Abdou at the conclusion of the school year, citing his repeated public endorsements of violence against Israel and endorsement of terrorist groups.
During a Jan. 5 interview with Revolutionary Left Radio, Abdou heaped praise on Hamas, referring to the terrorist organization as a “resistance” and dismissed criticism of the terrorist organization as “white supremacy.” In the aftermath of the Oct. 7 terrorist attacks, many pro-Palestinian groups have similarly defended Hamas a a “resistance” group and referred to the Oct. 7 atrocities as “self-defense.”
On Jan. 16. the Columbia Middle East Institute tapped Abdou to serve as lead instructor for a course on “Decolonial-Queerness & Abolition.” According to the course description, students analyzed “Euro-American informed modernity animated by (neo)liberal-Enlightenment values (free will/humanity, secularism, racial capitalism)” and “contemporary conceptualizations of family, kinship, and friendship in Black, Indigenous, and People of Color (BIPOC) communities within the context of settler-colonial societies (as the U.S./Canada) as well as in postcolonial nations and regions (as Southwest Asia, Africa, and the Middle East) that arguably never underwent adequate decolonization.”
Abdou faced intense criticism after a student recorded and circulated a course lecture in which he denounced Israel as a “settler colonial” entity that was inspired by American-style beliefs on private property, gender, and sexuality.
Following Shafik’s congressional testimony, Abdou claimed that the Columbia president “lied” about his firing and accused her of “misrepresenting” his opinions. He reiterated his support for Islamist terrorist groups such as Hamas and Hezbollah, both of which are backed by Iran.
Abdou’s public support for terrorism has caused a firestorm of controversy with Columbia students and alumni, calling into question the university’s commitment to fostering a tolerant and safe environment for Jewish and Israeli students.
Abdou indicated gratitude for the petition on X/Twitter, saying that he is “indebted for this generous initiative.” He called on his supporters to sign and spread the petition “as far [and] as wide as possible.”
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Australian War Memorials Vandalized With Pro-Hamas Graffiti
A war memorial in Canberra was vandalized by anti-Israel graffiti. Photo: Screenshot
Multiple memorials near the Australian War Memorial have been defaced with anti-Israel graffiti as Australian policymakers grapple with how to manage a rise in antisemitism that has continued unabated since the start of the Israel-Hamas conflict.
Located on Anzac Parade — named in honor of the Australian and New Zealand Army Corps (ANZAC) — near downtown Canberra, vandals spray-painted pro-Hamas messages onto sites dedicated to those who died fighting for Australia in war. The messages included “Free Palestine,” “Free Gaza,” “Blood on your hands,” and “From the river to the sea” — the last of which is a popular slogan among anti-Israel activists calling for the destruction of the Jewish state, which is located between the Jordan River and the Mediterranean Sea.
The Australian National Korean War Memorial, Australian Vietnam Forces National Memorial, and the Australian Army National Memorial were all targeted over the weekend, as well as a wall between the memorials along Anzac Parade.
The incidents sparked outcry among Australian lawmakers and members of the Jewish community. In parliament, Prime Minister Anthony Albanese condemned the vandalism as “criminal” and called for the perpetrators to “get exposed publicly as well for who they are. We know what they are — they’re unworthy of having any respect and any leniency as a result of their own actions.”
The Australian Jewish Association wrote on X/Twitter in response to the desecration of the war memorials, “The anti-Israel movement is one of the ugliest Australia has ever seen.”
Condemnation of the vandalism by Australia’s politicians was not universal, however. On the far left, Green Party Senator Jordan Steele-John refused to support a motion from a fellow lawmaker condemning the memorials’ desecration. “War memorials are not politically neutral spaces,” Steele-John argued to the Senate.
Adam Brandt – the leader of the Green Party who days after Hamas’ Oct. 7 attacks on Israel condemned “Israel’s occupation — declined to comment on whether vandalism is a legitimate form of protest.
Over 17,000 ANZAC soldiers fought in Korea and 60,000 in Vietnam. ANZAC forces also participated in the Gallipoli campaign of World War I.
Australia’s Senate has faced growing calls to recognize a Palestinian state. Recently, Fatima Payman — a newly elected senator and member of the majority Labour party — was suspended by Albanese after voting against the Labour Party’s official position when she supported a Green Party motion for Palestinian statehood.
Meanwhile, the city council of Sydney — one of Australia’s largest and wealthiest cities — last week passed a motion calling on lawmakers to review its investment portfolio to determine whether it is linked to companies which provide arms and other services to the state of Israel. Sydney Lord Mayor Clover Moore, who is not formally affiliated with any political party, backed the idea to move toward adopting the boycott, divestment, and sanctions (BDS) movement.
Such political steps have come amid a surge in antisemitic incidents across Australia.
In just the first seven and a half weeks after the Oct. 7 atrocities, antisemitic activity in Australia increased by a staggering 591 percent, according to a tally of incidents by the Executive Council of Australian Jewry.
In one notorious episode in the immediate aftermath of the Hamas onslaught, hundreds of pro-Hamas protesters gathered outside the Sydney Opera House chanting “gas the Jews,” “f—k the Jews,” and other epithets.
The explosion of hate also included violence such as a brutal attack on a Jewish man in a park in Sydney in late October.
Pro-Hamas sentiment has also led to vandalism. Last month, the US consulate in Sydney was vandalized and defaced by an unidentified man carrying a sledgehammer who smashed the windows and graffitied inverted red triangles on the building. The inverted red triangle has become a common symbol at pro-Hamas rallies. The Palestinian terrorist group, which rules Gaza, has used inverted red triangles in its propaganda videos to indicate Israeli targets about to be attacked. According to the Anti-Defamation League (ADL), “the red triangle is now used to represent Hamas itself and glorify its use of violence.”
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Rabbi Tory Candidate Berated Outside British Mosque, Called a ‘Snake’ and ‘Child Killer’
Illustrative: A pro-Hamas march in London, United Kingdom, Feb. 17, 2024. Photo: Chrissa Giannakoudi via Reuters Connect
A rabbi and Tory parliamentary candidate in England was berated with accusations of “smiling like a snake” and supporting the murder of children during a recent visit to a mosque in Greater Manchester, which has become a hub of antisemitic activity since Hamas’ Oct. 7 attacks on Israel.
Rabbi Arnold Saunders, the Conservative candidate for the heavily Jewish seat of Bury South, was invited last week to Bilal Mosque, located in the town of Prestwich, by its elders. During his visit, however, a member of the mosque began aggressively shouting at the elderly rabbi, who uses a cane, according to video circulated on X /Twitter.
“You are a snake”
WATCH the threatening way Rabbi Arnie Saunders was treated when he was invited to the Bilal Mosque in Prestwich, Manchester in his role as the Conservative candidate for Bury South by the mosque elders. That he was allowed to be abused, intimidated and have his… pic.twitter.com/X4PZTsteLq
— NW Friends of Israel (@NorthWestFOI) June 30, 2024
In the video, the enraged worshiper can be seen demanding that Saunders “condemn the IDF [Israel Defense Forces] in the strongest terms” for its military campaign targeting Hamas in Gaza.
“Don’t come to the house of Allah and try to engage with us when we know that what when you’re in your own places you’re saying that it is good that they are killing children,” the man continued.
“He’s happy that children are dying. Ask him to go,” he told mosque officials. “We don’t want to engage with these people.”
Muslim worshipers berate Rabbi Arnold Saunders outside of a mosque in Greater Manchester, England. Photo: Screenshot
“You come here and smile like a snake,” the protestor screamed at the rabbi as he stood up to leave.
Saunders attempted multiple times to respond to the man’s accusations but was repeatedly cut off. According to the video, other members of the mosque watching the exchange did not attempt to defend the rabbi.
British Jewish organizations quickly condemned the abuse of Saunders.
“We are disgusted by the abusive treatment of Rabbi Arnold Saunders … the footage clearly shows the rabbi was being targeted in this fashion due to his religion,” the UK’s main Jewish organization, the Board of Deputies of British Jews, said in a statement. “We urge all who care about the health of our democracy to call out this bigotry.”
The Jewish Representative Council of Greater Manchester & Region (JRC) similarly lambasted the treatment of Saunders.
“Rabbi Saunders is a much respected communal figure and we unequivocally condemn his treatment in this video. It is unquestionably antisemitic and we expect action to be taken,” the organization posted to social media. “The fact he has been attacked emphasizes how individuals are importing the tragic conflict taking place in Israel and Gaza onto the streets of the UK.”
North West Friends of Israel, an organization supporting Jews in the northwestern UK condemned the scene as well.
“That he was allowed to be abused, intimidated and have his personal space invaded is disgraceful and shocking,” the group said. “He must have feared for his safety. By contrast two of the mosque elders were recently invited to the Jewish Community of Manchester Bury South Hustings and treated with nothing but courtesy and respect.”
Saunders’ opponent for the British parliamentary seat in Bury South, Labour lawmaker Christian Wakeford, wished the rabbi his best. “Despite political disagreements, Rabbi Saunders and I have always had an excellent relationship and I hope he is OK following this incident.”
Recently, Manchester has evolved into somewhat of a hub for antisemitic and anti-Israel activity following the Hamas terrorist attacks of Oct. 7.
Earlier this year, two Israeli survivors of the Oct. 7 atrocities were detained and subjected to discrimination while being processed at Manchester Airport. According to the JRC, the two individuals, who were traveling to the UK to discuss narrowly escaping the Hamas onslaught, were singled out upon presenting their Israeli passports and explaining why they were there. British Border Force officers allegedly forced the Israelis to submit to two hours of “detention and interrogation,” as well as abusive comments.
More recently, a world map on the wall of Manchester’s Airport was removed by airport authorities after they were notified by the organization UK Lawyers for Israel (UKLFI) that the Jewish state was crossed out and instead labeled “Palestine.”
“While we are very grateful to Manchester Airport for its swift action, we are concerned that people are unable to walk past a map that mentions ‘ISRAEL’ without deleting its name,” ULKFI said of the incident. “This shows an extremely worrying attitude to the world’s only Jewish state.”
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