The Israeli Black Panthers’ Haggadah: Voices of Mizrahi Protest

Each and every day, man must view himself as if he had been redeemed from the social gap [existing between the Oriental community in Israel and other segments of Israeli society—Y.L.]. And thou shalt tell thy son on that day, saying: It is because of what the Black Panther did for me when I came forth out of the social gap. Not for our sake did he redeem us, but for our children and grandchildren. 

And were it not for what the Black Panthers from Musrarah, Jerusalem [Harlem, Jerusalem style—Y.L.] had done, the social, economic and educational gap would have remained. 

Therefore, it is our duty to give thanks and to bless whomever performed these good deeds for us and our children. We shall be brought forth from slavery to freedom, from sorrow to joy, from hunger to satiety, from mourning to festivity, from darkness to a great light and from servitude to redemption—and let us say before him, “Hallelujah.” 

Hallelujah, be praised, o ye members of the Panthers; praise the name of the Panthers. Blessed be the name of the Black Panthers from now until the extermination of the socio-economic gap. From the rising of the sun to its setting the Black Panther’s name is to be praised—exalted above all his enemies, for the glory is the glory of his country and his accomplishments are the accomplishments of his people. His lofty goals are those which will bring peace to the entire nation of Israel, and say “Amen.” 

How many good deeds have been bestowed upon us! [lit. by the Omnipresent—Y.L.] 

Had they brought us out of Morocco and given us three rooms [the size of apartments currently being given to Russian immigrants—Y.L.]—“Dayyenu!”

Had they given us three rooms but not a good education—“Dayyenu!” 

Had they given us a good education but not jobs—“Dayyenu!” 

Had they given us jobs but not housing—“Dayyenu!” 

Had they built housing for us but not access roads—“Dayyenu!” 

Had they provided access roads for us but not public works—“Dayyenu!" 

Had they provided public works for us but not factories—“Dayyenu!” 

Had they constructed factories for us but not colleges—“Dayyenu!” 

Had they built colleges for us but not kindergartens—“Dayyenu!” 

Had they established kindergartens without our having to pay social security fees—“Dayyenu!” 

Had we to pay social security fees without their collecting exorbitant income tax—“Dayyenu!” 

Had they collected income tax without the special “Phantoms’ Fund”1 in addition—“Dayyenu!” 

Had they taken the “Phantoms' Fund” without our being screwed—“Dayyenu!” 

Had we been screwed but not deprived—“Dayyenu!” But how long can we put up with “Dayyenu?”—“Dayyenu!” 

Translated by Yona Lahav.

Notes

A reference to the purchase of Phantom fighter jets from the United States with Israeli government funds that could have been used to fund social welfare programs that would serve Mizrahim.

Credits

The Israeli Black Panthers (including Reuven Abergil), “From the Israeli Black Panther’s Haggadah,” trans. Yona Lahav, Sh’ma: A Journal of Jewish Responsibility, vol. 2, no. 28 (March 10, 1972). Reprinted with permission of the publisher.

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In the early 1970s, young Mizrahi Jews from Jerusalem’s Musrara neighborhood—mostly second-generation Moroccan Israelis—formed the Israeli Black Panthers, sparking national debate over racial inequality. Inspired by the American Black Panthers, they denounced discrimination by Israel’s Ashkenazic establishment and the ruling Labor Party. Their 1971 Black Panther Haggadah expressed anger and hope through the language of Jewish tradition, reframing the Passover story of liberation as a call for Mizrahi justice and equality.