On the first night of Passover, scenes of celebration and activism unfolded at pro-Palestinian protests and encampments on college campuses across the United States. At Columbia University, students and faculty gathered to observe the holiday with a traditional Seder meal, complete with prayers in Hebrew and handmade Haggadahs. However, there were also additions to the ceremony to reflect solidarity with the Palestinian people, such as a watermelon on the Seder plate representing the flag of Palestine, and grape juice instead of wine to respect the alcohol-free encampment. The question of why this night is different from all other nights took on new meaning as the suffering and liberation of the Palestinian people were invoked.
Similar scenes played out at other universities, including Yale, where students marked the holiday with a Seder at the main university quad, organized by groups advocating for a ceasefire and divestment from weapons manufacturers. References to the suffering in Gaza and expressions of solidarity with the Palestinian people were woven into the ritual. Jewish students who are anti-Zionist were actively involved in these protests, with themes of social justice and activism resonating throughout the gatherings. The symbols and prayers of the Passover holiday were reinterpreted to reflect a broader commitment to justice and liberation.
At Chabad Columbia, a more traditional Passover Seder took place, providing a sense of community and connection for students seeking refuge from the tensions on campus. Chabad Columbia, a branch of an Orthodox Jewish movement, offered a space for students to celebrate the holiday with new and old friends, surrounded by security guards as a precaution. Despite the external pressures and conflicts on campus, Rabbi Yuda Drizin emphasized the importance of standing above the fray and finding ways to connect with one’s Jewish identity for its own sake, rather than as a response to external events or conflicts.
The intersections of faith, activism, and community-building were evident at these Passover celebrations on university campuses, where students sought to express their commitment to social justice, activism, and solidarity with oppressed communities. The traditional rituals of the holiday were reimagined and reinterpreted to reflect a broader sense of responsibility and interconnectedness with global struggles for freedom and justice. Participants engaged in meaningful discussions about the plagues affecting their universities and communities, highlighting issues such as censorship, policing, apathy, and misinformation.
Through songs, prayers, and rituals, students at these gatherings expressed a shared commitment to building a world based on love, justice, and compassion. The Passover holiday served as a platform for reflecting on personal identities, communal bonds, and social responsibilities, inspiring participants to take action and work towards a more just and equitable world. In the midst of tensions and conflicts on campus, these celebrations offered moments of connection, solidarity, and hope for a better future for all marginalized and oppressed communities.
