118.7.24
אהבא ושלום, Family and Friends.
שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
This week’s Parshah is a special reading for Pesach, and is taken from the Book of Shmot. Thus, there is an absence of a Torah Trivia session for this week. I can provide, however, a recently compiled, “Hip Hop Haggadah.”
This Hip Hop Haggadah is offered as a “supplement” to any Haggadah. It is provided with the intent of “livening” up a Seder and/or providing additional thoughts and ideas to consider about the purpose and meaning of the festival of Pesach, and the ritual of the Seder, with special consideration of youth. The Hip Hop Haggadah contains 100+ bars (lines of prose), including: an opening, a conclusion, and an introduction to each of the traditional 15 segments of the Seder (and technically 14, as the respective “Motzi” and “Matzah” segments are combined). Amidst the many allegories and euphamisms, the Hip Hop Haggadah is provided with reverence and commitment to the observance, and practise, of Pesach and the Seder. It is also “hot off the presses,” and still requires some editing and rhythmic adjustment; it is provided amidst the consideration of “timeliness.”
Additionally, as many of you may already know, I am planning to host a Seder for one of the first occasions. And as I establish a practise of hosting a Seder, I am also establishing a certain tradition, as well. As we know, a traditional part of the Seder includes welcoming strangers, as well as welcoming Eliyahu; and general themes within Pesach include slavery, liberation, and the “freedom to obey.” With all this in consideration, each year I intend to include, within our Seder, a special topic regarding a contemporary experience of slavery and liberation within a specific geographic location of Earth and the Universe; with each year focusing on a different, specific geographic location.
This year, we are beginning with Cambodia. And briefly, I can provide to you that Jewish migration to Eastern Asia (and specifically China) is thought to begin over 2 millennia ago, via Persia, with settlements established in such locations as, Kaifeng. Approximately 2 centuries ago, a French explorer finds inhabitants within Cambodia who maintain certain religious practises, such as dietary restrictions prohibiting pork, observance of Shabbat, and circumcision. However, these Cambodians are subsequently identified as Muslims.
And within the past few centuries, there seems to be an increased amount of interaction between Jews and Cambodia, particularly amidst European colonial expansion within Asia. Nearly 40 years ago, the infamous Khmer Rouge regime emerges (“Khmer” being a term referring to an indigenously Cambodian ethnic identity), and it inflicts horrendous atrocities against the Cambodian people. This includes a policy of summarily decimating political dissidents, Buddhist Monks, and anyone who might pose a threat to the authority of the Khmer Rouge regime. Amidst the torture and killing, an estimated 1.7million people (over 20% of the population) are killed. The Khmer Rouge forced the “disrobing” and dissolution of vows of all Monks to the extent that, at one point, there is an absence of any Monk within Cambodia. Eventually, from the over 60,000 Monks that live in Cambodia near the beginning of the Khmer Rouge regime, only 3,000 are able to survive through fleeing outside of Cambodia, and additionally.
As the Khmer Rouge regime begins the unravel, nearly 30 years ago, one particular Buddhist Monk becomes increasingly prominent: Maha Ghosananda. Amidst the intervention of forces from bordering Thailand, and from the United Nations, Maha Ghosananda returns from his hermitage in Thailand, and organises “Dhammayietras” (“Dharma Walks,” or, “Truth Walks”) throughout Cambodia. These annual walks often extend over a 100 miles, for over 2 weeks, through zones of direct military conflict, and through areas heavily infested with landmines. Yet, these walks are also able to establish a semblance of continuity, and seeds of compassion and reconciliation, amidst the devastated communities of Cambodia.
Maha Ghosananda is referred to as the “Gandhi of Cambodia,” and is repeatedly nominated for the Nobel Peace Prize; he also joins the Peace Council, with Tenzin Gyatso and Desmond Tutu, before he passes away 5 years ago. One teaching that Maha Ghosananda provides is:
“The suffering of Cambodia has been deep. From this suffering comes great compassion. Great compassion makes a peaceful heart. A peaceful heart makes a peaceful person. A peaceful person makes a peaceful family. A peaceful family makes a peaceful community. A peaceful community makes a peaceful nation. A peaceful nation makes a peaceful world.”
After the fall of the Khmer Rouge regime, and amidst the stabilisation of Cambodia, many people from around the Earth, and particularly Jews, find a keen interest within this narrative. The “killing fields” are a frequent point of visitation, particularly for many Israeli travellers, who find a strong parallel between the experience of Cambodians (amidst the killing fields and the Khmer Rouge), and the experience of Jews (within the Shoah and the Nazis). One Jewish writer, from the “Jewish Times in Asia,” provides:
“As Jews, we are obligated to pay respects and acknowledge these atrocities. There is little sense in comparing atrocities or in entering debates on whether the Cambodians can call this a holocaust or genocide. The (actuality) is that visiting Cambodia as a Jew brings about a different perspective, a (True) empathy for their suffering. It raises the question again, "where was the world when these atrocities were being committed?" We do not need to be reminded, as Jews, that we can not turn a blind eye. We have an obligation to never forget. Perhaps this is, in part, what draws us here.”
Amidst these strong similarities, the autobiography of Anne Frank is recently translated into Khmer, the local Cambodian language. Without delving into dubious competition, there is the consideration of what may be learned, and what may be gained from such experiences.
A few years ago, a Rabbi with the Chabad Movement, Bentche Butman, and his wife, Mashie, and family, establish the first Chabad Centre in Cambodia, within the capital of Phnom Penh. Bentche Butman states that the Chabad Centre serves a Jewish population of approximately 100 people, as well as numerous tourists who visit Cambodia to learn about its history. And as such knowledge is gleaned, we, as a collective of humanity, may further consider how we can improve our interaction with each other and sustain a proficient harmony where all are free, and all are righteous.
Just FYI, the International Vegetarian Union provides the recipe for a Thai rendering of a popular Cambodian dish, “Samlor Machu” (Cambodian “Hot Sour Soup”); although there is the description that traditional Cambodian Samlor Macha soup includes ingredients such as, tamarind, tomatoes, pineapple, and tiliacora triandra leaves. Popular beverages within Cambodia, “tuk kolok” (shakes), include the respective juice from fruits such as durian, mangoes, and bananas; and you may want to consult a Rabbi to determine whether such ingredients and fruits are kosher for Pesach. For those of us in Northeast Ohio who are interested, such ingredients and fruits may be available at the Cleveland Asian Supermarket, on Miles Road (near the previous Randall Park Mall), and/or at the numerous grocery stores in “Little Asia/Chinatown,” including the “Asia Plaza,” at the intersection of Payne Avenue and East 30th Street, in Cleveland.
Articles for consideration regarding this topic include:
http://en.wikipedia.org/wiki/History_of_the_Jews_in_China (Brief History of Jews in China);
http://www.sea-globe.com/Regional-Affairs/as-the-tribe-travels.html (Description of Chabad in Cambodia);
http://en.wikipedia.org/wiki/Khmer_people (Definition of Khmer);
http://www.jewishtimesasia.org/community-spotlight-topmenu-43/cambodia/281-cambodia-communities/1235-whats-jewish-about-cambodia (Israeli Travel to Cambodia; Quote from “Jewish Times in Asia;” Translation of “Autobiography of Anne Frank” within Khmer Language);
http://en.wikipedia.org/wiki/Maha_Ghosananda (Brief Biography of Maha Ghosananda);
http://www.peacecouncil.org/ (Official Website of the Peace Council);
http://www.buddhanet.net/e-learning/budethics.htm (Quote from Maha Ghosananda);
http://www.asialifeguide.com/Cover-Story/jews-phnom-penh-cambodia.html (Description of Bentche Butman and Chabad in Phnom Penh);
http://www.jewishcambodia.com/ (Website of Chabad in Cambodia);
http://www.ivu.org/recipes/eastasia/spicy-sour-j.html (International Vegetarian Union Recipe for Thai Version of Spicy Sour Soup [Cambodian Samlar Machu]);
http://en.wikipedia.org/wiki/Samlar_machu (Ingredients within Cambodian “Samlar Machu” Soup);
http://en.wikipedia.org/wiki/Cambodian_cuisine (Description of Cambodian Fruit Beverages, “Tuk Kolok”);
http://www.camasianmarket.com/ (Website of the Cleveland Asian Supermarket);
http://www.asiaplazacleveland.com/ (Website of Asia Plaza, in “Little Asia/Chinatown”).
Additional articles include:
http://en.wikipedia.org/wiki/History_of_the_Jews_in_Vietnam (Jews in Vietnam);
http://lubavitch.com/news/article/2032517/Blog-Jewish-in-Cambodia.html (Personal Jewish Autobiography from Living in Cambodia);
http://www.buddhanet.net/masters/maha-gosanada.htm (Outline of Life of Maha Ghosananda);
http://en.wikipedia.org/wiki/Dhammayietra (Brief Description of “Dharma Walks”).
שמח חג
שבת שלום
אהבא ושלום
Peter
שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
ૐ. אמן
Hip Hop Haggadah (100+ Bars)
Opening.
It’s about that point, Nisan is here;
Let’s gather around the Mishkan, Shema and Hear:
Israel is liberated, for centuries Adonai done waited,
Watching us be denigrated; to give us mitzvot to be sated.
Northern season is springing; flowers are in bloom.
Pomegranates, bells are ringing; pomegranate, bells, let’s make room.
In the South leaves are turning; the harvest pile’s high,
Through cooperation there’s learning; we all share the same bright sky.
Way before time, that’s when our story begins.
Darkness, water, light, and sky, Adonai done spins;
land, plants, sun, moon, and stars all are in,
animals, people, Shabbat, Adam v’Chavah cause plus de grins.
But what would a story be, if it’s all about perfection;
in the Garden of Eden is a tree, and then there is defection;
yet rather than a sin, perhaps simply deflection,
either way we’re cast, into lives of reflection.
The first 2 sons are brothers, Hindered and Willing show rivalry,
1 sleighs another, and is condemned to misery.
Another 1 is born, and establishes progeny,
Through which we are derived, and so too is destiny.
Somewhere along the way we get confused,
Connexion with Hashem be abused,
Obstinate in transgressions we done choosed,
blaming each other why we loosed.
Noach emerges, Adonai surges the flood;
Even after that, we send out for spilling blood,
Tainting our seeds before we can bud,
forming visions of utopia that only become duds.
Avraham is born; an Aramean is my far,
heeding One Truth, wandering amongst the stars,
breaking from tradition, following a lineage of bars,
continuously moving, from caravan to cars.
So amidst the misdirection, Avraham arrives,
An example of righteousness that exists within our lives,
Within the wreckage of his fars’ idols, a covenant, promise becomes alive,
And he begins a journey with his children and wives.
The Soul Train keeps on pushin, and it is Yitzak’s turn,
Rivkah arrives and rekindles hearts to burn.
Diplomacy in digging wells, the legacy is churned,
Showing reconciliation for humanity to learn.
By slight of mind, hand, and favour, Yaakov becomes 1 to hail,
after beating out his brother, he is forced to set sail;
whilst away, he matures, is redeemed after he fails,
builds his family and a House, and becomes Israel.
His favourite son, Yosef, receives coloured coats and dreams,
Revealing that life exists beyond just what it seems.
His brothers’ jealousy sends him to where slavery teems,
but when famine hits the region, he welcomes his family with light beams.
So Israel moves to Egypt, where Yosef’s Paraoh’s sarge;
the Egyptians become enslaved, whilst we Hebrews are livin large;
without a flood in this case, there’s an absence of a barge,
Yet Karma has a way of giving each one our due charge.
Centuries done pass, and memory of our fars becomes engraved,
Yet Paraoh, Egyptians forget the hero Yosef; we Hebrews are enslaved;
Working under conditions considered severe depraved,
But is exactly through such suffering that the path to liberation is paved.
With the blood, sweat, and tears, Moshe is born amidst de Nile,
Raised in Paraoh’s House, away from the rank and file;
Kills an Egyptian and leaves the land for a while,
then receives word from Adonai to put Paraoh, Egypt back on trial.
Moshe returns to the scene, with Aaron at his side.
He rallies the tribes of Israel and becomes a Prophetic guide.
He directly confronts Paraoh, and shifted becomes the tide,
After the 10th plague, Israel prepares for a new home in which to reside.
The Sea of Reeds is split, and Israel is then set free,
Yet the narrative of Exodus exists beyond the glee.
Israel is delivered for a purpose, often difficult to see:
It’s a freedom to obey, and heal our misery.
Soon after leaving Egypt, the mitzvot then are given,
Commandments for life, and through which to remain driven;
Which is why every year, our story is re-enlivened,
That even amidst our triumphs, only Adonai can diven.
So as we begin another Pesach, we welcome in the stranger.
Up from slavery ourselves, providing respite from the danger;
Removing chametz from our lives, humility is a game changer,
Setting examples of compassion is how to be a ranger.
Connecting with tradition, over the millennia,
Within contemporary circumstance, we are still wonderahs,
Reclining or fleeing, with our Seder plate and matzah,
We are ready to continue, and begin the Haggadah.
Kaddesh.
Our Seder starts with Kaddesh, Kiddush over the 1st glass.
It’s just the 1st of 4, so the Seder’s got to last.
Sittin back like in low low, easing up upon the fast,
We recite She-He-Cheyanu, giving thanks for all our past.
Urechatz.
Urechatz is up next, let’s give our hands a wash,
Ritualistically clean, preventing a kabash;
intentionality is nice, even when we’re being posh,
questions emerge within the children, why are the customs moshed?
Karpas.
Karpas is provided, for dippin and dappin,
salt water reminds us of all the hurt that happens.
Vegetables show renewal of the Earth, it keeps the sap in.
We dip a second fois, and hearts and minds continue clappin.
Yahatz.
Yahatz, and the middle matzah is then broken,
hidden by the children, it is the afikomen;
saved until the end, it remains a token,
the bread of affliction, of transgressions still unspoken.
Maggid.
Maggid provides the space for our narrative.
4 questions are invited, for the children to give.
4 different types of children, tradition says do live;
in one way or another, knowledge is kept within the sieve.
Coming from a place where ancestors idolise forms,
Living in a space where our slavery’s the norm;
but it’s cool; Adonai’s redemption keeps us warm,
Eilu eser makot: pouring out a lil liquor, we perform.
Day Dayeinu, in a humble manner we say;
let’s look at the Seder plate: Pesach today;
matzah symbolises humility amidst our play,
let’s raise the maror too, our bitter tears can fall away.
From a wandering Aramaean, searching for a way,
our shackles are broken, like fragile pots of clay;
Hallel, to Adonai let us pray,
Kos Sheinee, let’s lift the second glass, as we may.
Rachtzah.
Let’s wash these joints again, so fresh and so clean;
It’s like we’re being Saintly, and we know just what we mean.
Let’s dry em off, and return to the scene,
and let’s try to keep it quiet, as we get back in our lean.
Motzi Matzah.
Motzi Matzah, Matzah Motzi; what’s going on?
It’s a double blessing, yet it’s still the same song;
Motzi is tradition, but all the chametz is gone;
let’s break and share the matzah, and continue feasting like we’re kahns.
Maror.
Bitter, bitter herbs; maror, maror;
Dissatisfaction with wealth: Sisyphus’s chore;
Reminders of slavery, that is what it’s for,
understanding even prepositions can lead the tour.
Korekh.
The next course is a sandwich, courtesy of Hillel,
But we’re without a lamb to rock the bells;
Matzah, maror, charoset, a sorted tale to tell,
Slavery, liberation, and may all end up being well.
Shulhan Orekh.
And now we’re at the point, we get to get our grub on,
We can go and dip the eggs; doing it twice, we get our dub on.
Everyone eating’s royalty, unnecessary to try to sub pawns,
Conversation street transcendental: Aye, there’s the rub, Don.
Let’s check the menu, all around the Earth it varies,
For many matzah ball soup is basic, making menacing merry;
Rice, maize, and beans are permitted for Sephardi,
Apples and pomegranates, depending on what the grocers carry.
It is a while since we see manna, yet potatoes are a plenty,
Assortments of salads help ease the first born gently;
Asparagus, celery, carrots, keep us from feeling empty;
Grape juice, oranges, and mangoes, sit nicely with water and some green tea.
It is all only a sample, eating with family and friends,
talking, laughing, singing, and stories without ends;
memories, friendships, love; books and games with children;
seasons, generations of learning, irregardless where life us sends.
Tzafun.
It’s so fun, it’s tzafun; playing hide and find,
After dinner entertainment, once everyone is dined;
Let’s give the kids a gift, and receive the Afikomen in kind,
Once we each eat a portion, the Seder is nearly aligned.
Barekh.
Let’s fill the third glass, and proper set the tone;
a grace after the meal, Birkot Hamazone.
When the Name of Adonai is praised, we each are un-alone,
and with such blessings, we may solve any koan.
Hallel.
Ting a ling a ling, it’s time to do a sing.
Hallel is recited, 4th glass ant the joy it brings;
Opening doors for Eliyahu, letting the era ring,
Opening our hearts with our chesed, releasing eternal spring.
Nirtzan.
The final portion of the Seder, Nirtzah is the name,
we are privileged in this Seder and our progression in the game;
everyone is different, yet for millennia it stays the same,
and our prayers are focused: Yerushalayim.
Conclusion.
In conclusion, we return to the theme, it’s a freedom to obey,
Similitude between slaves and kings, considering Paraoh as Moshe;
Emphasis is righteousness, in what we think, do, and say.
Exodus is individual awakening, Realised every day.
We begin to count the Omer, with our stomachs here on full;
On the Southern side it is Autumn, and the days are getting cool.
Let’s be compassionate in feeding others; love is the only rule;
Our lights are bright within us, and our examples are the tool.
Can we be courageous, in keeping open all our doors?
Whether in our homes or our hearts, can we keep lifting off of floors?
Do we have the strength to continue walking, and visit the other’s Coeur?
Do we have the vision to see the rich within the poor?
Who is willing to say, “Eliyahu now is here!”
That it exists like a seed, ready to appear;
Making words gentle, for the tender ear,
Bringing rainbow colour happy, and joy within the tear.
The seed needs cultivation, in order for it to grow.
In the North before Shavuot, it’s only the sprout that shows.
Within the South, harvest fires are aglow.
It is only through sharing, we learn what inside we already know:
“reality” is for show; and Reality is f’ sho.
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