Orange You Glad I Didn't Say Banana?

Will there be an orange on your seder plate on Monday night? Whether or not an orange is present, you should know the real story of how the orange came to join the parsley, the charoset, and the horseradish. There's a pretty good chance that if you've been to a seder with an orange present, you've heard that the orange came to join the other ritual foods on the Passover table in solidarity with the role of women in Judaism and with Jewish feminism. You may even be familiar with the line, "A woman belongs on the bimah like an orange belongs on a seder plate." What you need to know is that that story simply isn't true. I know, I know, we may even doubt if the whole story of the Exodus is true, so what does it matter if we're telling the true story of the orange on the seder plate? Well, because whether or not the Exodus really ever happened, it still reminds us to use our experience as outsiders, outcasts, strangers to be sure that others don't feel separated. It still teaches us of our relationship with God and stirs our hope for a perfected world. Telling the wrong story about the orange actually serves against its original purpose. So, here goes. Brace yourself. This might feel a little bit like (cover your younger children's eyes and ears now) learning that the tooth fairy doesn't exist. Here's the real story of the orange on the seder plate, as documented at RitualWell.org and MyJewishLearning (written by Tamara Cohen), among other places:

One of the newer symbols to appear on many seder plates is the orange. This custom has been around since the 1980s. In the 1990s a story circulated that the orange on the seder plate was a symbol supporting woman rabbis. The following article traces the actual source of this symbol. Though many traditionalist Jews would shy away from adding something to the seder plate, others feel that such new customs reinforce the underlying themes of Passover--freedom and liberation--and bring a contemporary focus to the seder. Reprinted with permission from www.ritualwell.org.

In the early 1980s, while speaking at Oberlin College Hillel [the campus Jewish organization], Susannah Heschel, a well-known Jewish feminist scholar, was introduced to an early feminist Haggadah that suggested adding a crust of bread on the seder plate, as a sign of solidarity with Jewish lesbians (which was intended to convey the idea that there's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate).

Heschel felt that to put bread on the seder plate would be to accept that Jewish lesbians and gay men violate Judaism like hametz [leavened food] violates Passover. So at her next seder, she chose an orange as a symbol of inclusion of gays and lesbians and others who are marginalized within the Jewish community. She offered the orange as a symbol of the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life.

In addition, each orange segment had a few seeds that had to be spit out--a gesture of spitting out, repudiating the homophobia of Judaism. While lecturing, Heschel often mentioned her custom as one of many feminist rituals that have been developed in the last 20 years. She writes, "Somehow, though, the typical patriarchal maneuver occurred: My idea of an orange and my intention of affirming lesbians and gay men were transformed. Now the story circulates that a man said to me that a woman belongs on the bimah [podium of a synagogue] as an orange on the seder plate. A woman's words are attributed to a man, and the affirmation of lesbians and gay men is erased. Isn't that precisely what's happened over the centuries to women's ideas?"

The problem with the newer - and inaccurate - version of the story of the orange on the seder plate, as Susannah Heschel points out, is that not only are lesbians and gay men excluded from Judaism by virtue of their being excluded in the new version of the story, but that the story intends to stand in solidarity with female rabbis, indeed with all Jewish women, and the voice of the woman - the actual woman, Susannah Heschel - is removed from the story, in contradiction with the story's alleged intention. Of course, Judaism has always changed and continues to change. But was we adapt tradition, adding new layers to it, making it more meaningful for us, we must broaden its scope, not narrow it. We must become more inclusive, not less. We must become more affirming and less restrictive. Now, if all of that was too academic for you, here's a lighter take on the matter:



Shabbat Shalom and Chag ha-Matzot Sameach, Happy Passover!