Passover is a holiday meant to celebrate the Jewish people’s exodus from Egypt to the promised land of Israel and reinforce their special sense of specialness.

But the Passover of late isn’t just for celebrating the Jews particular history of persecution and crimes that the tribe will always remember – it can also be used as a time to memorialize all crimes done against minority groups.

And that is the purpose of the freedom seder – a creation of left-wing Jews from the 1960s. In this ritual, which is an intrinsic part of the Passover feast, leftist Jews were able to transform it into an event to spread (literal) slave morality and make it more “relevant” to contemporary times.

Here’s Rabbi Arthur Waskow, the man who pioneered the freedom seder, on its purpose and inspiration:

It seems to have been the first Haggadah, certainly the first widely circulated, that celebrated the liberation of other peoples as well as the liberation of the Jewish people.I shaped it by working with the “Saul Raskin Haggadah” that I was given in 1946 when I became bar mitzvah, in one hand — thus the archaic English of the traditional passages; and the writings of Dr. Martin Luther King, Thoreau, Gandhi, Emanuel Ringelblum of the Warsaw Ghetto, Nat Turner, in the other hand…

The Freedom Seder was welcomed by tens of thousands of Jews, and soon became the model and stimulus for many Haggadot that made the Passover Seder an affirmation of the liberation of its celebrants — feminist Haggadot, environmentalist Haggadot, antiwar Haggadot, vegetarian Haggadot, pro-labor Haggadot. More broadly, it also helped point the way for a renewal of Jewish liturgy and celebration, the fusion of liturgy with social action, and the upwelling of a movement for Jewish renewal from the “grass roots” of the Jewish people…

The festival is a reminder to keep the bitterness and resentment alive throughout the centuries and to remind the participants of their ancestors’ oppression, whether they were Jewish or another oppressed group.

As a HuffPost blog points out, the common theme continuously repeated throughout a freedom sedar is the idea that the gatherers were all once slaves and that is used as grist for their sense of morality.

Nietzsche pointed out that Jews throughout history have tried to implant the notion of slave morality to non-Jews. From Marxism to liberation theology, they have always found a way to transmit resentment to host groups and make them celebrate weakness and victimization.

Nietzsche believed that the modern form of slave morality originated from Jewish theology and that Jews are by far the most successful purveyors of it. This passage from The Genealogy of Morals summarizes his point on the tribe’s relationship with this code of ethics:

All the world’s efforts against the “aristocrats,” the “mighty,” the “masters,” the “holders of power,” are negligible by comparison with what has been accomplished against those classes by the Jews — the Jews, that priestly nation which eventually realised that the one method of effecting satisfaction on its enemies and tyrants was by means of a radical transvaluation of values, which was at the same time an act of the cleverest revenge. Yet the method was only appropriate to a nation of priests, to a nation of the most jealously nursed priestly revengefulness. It was the Jews who, in opposition to the aristocratic equation (good = aristocratic = beautiful = happy = loved by the gods), dared with a terrifying logic to suggest the contrary equation, and indeed to maintain with the teeth of the most profound hatred (the hatred of weakness) this contrary equation, namely, “the wretched are alone the good; the poor, the weak, the lowly, are alone the good; the suffering, the needy, the sick, the loathsome, are the only ones who are pious, the only ones who are blessed, for them alone is salvation — but you, on the other hand, you aristocrats, you men of power, you are to all eternity the evil, the horrible, the covetous, the insatiate, the godless; eternally also shall you be the unblessed, the cursed, the damned!” We know who it was who reaped the heritage
of this Jewish transvaluation. In the context of the monstrous and inordinately fateful initiative which the Jews have exhibited in connection with this most fundamental of all declarations of war, I remember the passage which came to my pen on another occasion (Beyond Good and Evil, Aph. 195) — that it was, in fact, with the Jews that the revolt of the slaves begins in the sphere of morals; that revolt which has behind it a history of two millennia, and which at the present day has only moved out of our sight, because it — has achieved victory.

The freedom seder is another expression of that strategy – but this form doesn’t even try to hide its Jewish nature and fully embraces its roots within Hebraic tradition, as its creator Waskow states:

For us this Haggadah is deeply Jewish, but not only Jewish. In our world all men face the Pharaohs who could exterminate them any moment, and so enslave them all the time. Passover therefore fuses, for an instant, with the history and the future of all mankind. But it fuses for an instant, and in the fusion it does not disappear. The particularly Jewish lives within the universally human, at the same time that the universally human lives within the particularly Jewish. Just as the whole bitterness of history lives within the Bitter Herb on the table.

It should be noted that Rabbi Waskow has spent his entire, adult life dedicated to leftist causes and has earned numerous teaching positions at elite colleges where he has lectured on Jewish theology . He was even named one of the most influential American rabbis by Newsweek for his work in pursuit of egalitarianism.

One of the fruits of his labor can be seen in how the freedom seder has now become a major part of the cultural life at Harvard Law School. In an article published by The Atlantic that highlights Harvard’s celebration, it’s argued that the high Jewish holy day should be expanded to include other identities and interests that have faced oppression at the hands of a dominant group in a bid to make the festival more universal in nature:

With its wider themes of slavery and liberation, the ceremony has meaning for non-religious people, too. The seder’s motifs — matzah as the bread of affliction, salt water as the tears of oppression, bitter herbs as the harshness of slavery — can be especially evocative for black Americans. Last week, the Harvard Black Law Students Association, in conjunction with its Jewish counterpart, hosted its fourth annual freedom seder, a ceremony that dates back to April 4, 1969 — the first anniversary of Martin Luther King Jr.’s assassination…

The freedom seder welcomes other oppressed groups to attend the feast and contribute a symbol of their own bondage to the communal seder plate. This year, a group of Latin American students brought a bunch of grapes, to represent the grape-picking strikes of immigrant workers in the 1960s, while the Lambda association presented a padlock, to express that full freedom for LGBT people and other marginalized communities has not yet been unlocked.

At Harvard Law School, the holiday has become a tool for expressing victimization and reaffirming an individual’s status outside of the dominant group. It’s quite obvious that normal, white gentiles aren’t contributing any symbols to the seder plate to represent their identity — because they are the oppressors and this is a celebration of the oppressed.

The article makes it obvious that the author believes that these values should be subscribed by non-Jews with the title: “Passover, the Jewish Holiday for Gentiles.”

But while this tactic is clearly being used to spread slave morality to undermine the culture of white goyim, it can also be used to subvert Jewish cultural conservatism as well — which could present problems for Jews who want to maintain a strong Israel for themselves.

Here’s a Jewish feminist submitting her own alteration to the seder ritual in order to promote her own identity and attack Jewish tradition:

The prominent Jewish feminist Susanna Heschel advocates adding an orange to the seder plate, an idea sparked by a story of a rabbi who said, “There’s as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate.” Not wanting to transgress Passover’s strict laws against leavened bread, which to her implied that homosexuality is a violation of Judaism, Heschel substituted the crust of bread for an orange to “mark the fruitfulness created in human society by the diversity of our sexualities.” She offers each of her guests a segment of the fruit and invites them to spit out the seeds to “recognize and repudiate the sin of homophobia that poisons too many Jews.”

But applying these same egalitarian and anti-traditional values to Israel would cause that state to commit suicide. They would have to discontinue their policy towards Palestinians, since they relentlessly oppress them and keep them from having their own state. They would also have to eliminate their eugenics policy because it promotes the strong over the weak, and would have to allow for a policy of mass immigration that would substantially dilute Israel’s identity.

Luckily for Zionists, they only promote egalitarian principles to outside groups and encourage healthy values for themselves. But leftist Jews seem keen on applying these ethics to their own people and if their ideology ever became the dominant strand of thought for Jews, it would eventually lead to their own extinction.

For slave morality is a value system of death and weakness. It is the culprit behind the corruption of the West and the freedom seder reminds us where this morality ultimately originates from.