Expressions of Faith in March

In this month of March we mark a number of religious and holy days of importance to a variety of faiths. In the Christian liturgical calendar, it marks weeks 2-6 of the Lenten 40 day period of sacrifice, reflection and preparation of the believer for Holy Week and Easter or Resurrection Sunday which is the cornerstone observance in the life of a Christian.

March 11^th sees the Hindu community celebrating the festival of Maha Shivaratri, which marks a remembrance of “overcoming darkness and ignorance” in life and the world, and is observed by remembering Shiva and chanting prayers, fasting, and meditating on ethics and virtues such as honesty, non-injury to others, charity, forgiveness, and the discovery of Shiva. One of our students, Chhavi, shares her family’s perspective and experience of the festival in this quote: “Maha Shivratri marks the union of Lord Shiva and Parvati. It is a no moon night, so on such nights the mind is calm which makes it a good time for chanting and meditation (which is what my mom does). This is done throughout India for a happy, long and prosperous marriage.”

This same day marks Lailat al-Miraj, a notable date in Islamic history. Muslims believe that the Prophet was given the instruction to establish the practice of daily prayers on this date so it’s important for that reason as they (daily prayers) are probably the most significant ‘rule’ in terms of daily life. Many people would observe some extra prayer that day or tell the story to their children.

On the evening of 27^th March, the Jewish community will begin their observance of Passover, which is celebrated for seven days (although orthodox Jews living outside Israel add an extra day). Passover is the commemoration of the Exodus of the people of Israel from Egyptian slavery, so named because God “passed over” the houses of the Israelites during the last of the ten plagues. One of the most well-known aspects of Passover is that Jewish people are forbidden to eat leavened foods during this week, such as bread; instead, traditionally special large crackers – called matzah – are eaten. This recalls the speed with which the Israelites had to flee, meaning their bread did not have time to rise. It is a significant moment in the calendar of the Jewish faith, and our colleague Prof. Jonathan Roiser explains why and what it means to him.

‘For me, the central message of Passover is freedom. The Torah (Jewish Bible) describes how the family of Jacob (also known as Israel) moved to Egypt during a famine. Although initially treated well, after several hundred years they were enslaved. God tells Moses to take the Israelites (Jacob’s descendants) out of Egypt – Moses famously demands to Pharoh, the King of Egypt: “Let my people go!”. Pharoh refuses, but following 10 increasingly terrible plagues from God, finally agrees. The Israelites make a dramatic escape, fleeing the Egyptian forces through the Red Sea. On Passover eve, we traditionally celebrate with family at the Seder ceremony, recounting the story of the Exodus while performing rituals laden with symbolism. Food features prominently, with symbolic foods sitting on a special plate in the middle of the table: the matzah represents the Israelites’ affliction; we eat bitter herbs (often horseradish) to commemorate the bitterness of oppression; we dip green vegetables (often parsley or celery) in salty water which represents the tears of the Israelites during their slavery; and on the matzah we put charoset (a sweet dip, often made from nuts and apples), representing the mortar that the enslaved Israelites used to build Egyptian storehouses (possibly even the pyramids). Also on the plate, but not eaten, are a lamb shank (recalling the passing over) and an egg (symbolic of renewal). There are also four (mandatory!) cups of wine for each adult. Discussion and singing are a big part of the Seder, meaning that it can extend into the early hours. In my family, freedom is a common topic, the symbolic aspects of the ceremony reminding us that, while we are fortunate enough to be free today, this was not always the case. We remember that many people around the world remain enslaved or are fleeing persecution, just as we once did. At the end of the ceremony we say: “Next year in Jerusalem!” – this refers not necessarily to the holy city itself, but allegorically the hope that by next year our actions will bring about the arrival of the messianic age, when everyone will be free. Passover often reminds me of the quote from American Jewish poet and activist Emma Lazarus: “Until we are all free, we are none of us free”.’

Written by Anouchka Sterling, FBS Religion and Belief Equity Lead