Haggadah
![](https://upload.wikimedia.org/wikipedia/commons/thumb/f/fa/Haggadat_Hatikva.png/220px-Haggadat_Hatikva.png)
![](https://upload.wikimedia.org/wikipedia/commons/thumb/e/e5/Haggadah_15th_cent.jpg/220px-Haggadah_15th_cent.jpg)
TheHaggadah(Hebrew:הַגָּדָה,"telling"; plural:Haggadot) is aJewishtext that sets forth the order of thePassover Seder.According to Jewish practice, reading the Haggadah at the Seder table is a fulfillment of themitzvahto eachJewto tell their children the story from theBook of ExodusaboutGodbringing theIsraelitesout of slaveryinEgypt,with a strong hand and an outstretched arm.
History
[edit]Authorship
[edit]According to Jewish tradition, the Haggadah was compiled during theMishnaicandTalmudicperiods, although the exact date is unknown. It could not have been written earlier than the time ofJudah bar Ilai(c. 170 CE), who is the latesttannato be quoted therein.Abba ArikaandSamuel of Nehardea(c. 230 CE) argued on the compilation of the Haggadah,[1]and hence it had not been completed as of then. Based on a Talmudic statement, it was completed by the time of Rav Nachman.[2]There is a dispute, however, to which Rav Nachman the Talmud was referring: according to some commentators, this wasRav Nachman bar Yaakov(c. 280 CE),[3]while others maintain this wasRav Nachman bar Yitzchak(360 CE).[4]
However, theMalbim,[5]along with a minority of commentators, believe that Abba Arika and Samuel were not arguing on its compilation, but rather on its interpretation, and hence it was completed before then. According to this explanation, the Haggadah was written during the lifetime ofJudah ha-Nasi(who was a student of Judah bar Ilia and the teacher of Abba Arika and Samuel) the compiler of theMishnah.The Malbim theorized that the Haggadah was written by Judah ha-Nasi himself.[citation needed]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/7/75/Dance_of_Marian._Full_F15_from_Golden_Haggadah.jpg/220px-Dance_of_Marian._Full_F15_from_Golden_Haggadah.jpg)
One of the most ancient parts is the recital of the "Hallel," which, according to the Mishnah (Pesachim 5:7), was sung at the sacrifice in theTemple in Jerusalem,and of which, according to theschool of Shammai,only the first chapter shall be recited. After thePsalmsa blessing for the Redemption is to be said. This blessing, according toRabbi Tarfon,runs as follows: "Praised art Thou, O Lord, King of the Universe, who hast redeemed us, and hast redeemed our fathers from Egypt."[citation needed]
Another part of the oldest ritual, as is recorded in the Mishnah, is the conclusion of the "Hallel" (up to Psalms 118), and the closing benediction of the hymn "Birkat ha-Shir," which latter theAmoraimexplain differently,[6]but which evidently was similar to the benediction thanking God, "who loves the songs of praise," used in the present ritual.[citation needed]
These blessings, and the narrations of Israel's history in Egypt, based on Deuteronomy 26:5–9 and on Joshua 24:2–4, with some introductory remarks, were added in the time of the earlyAmoraimin the third century CE.[citation needed]
In post-Talmudic times, during the era of theGeonim,selections frommidrashimwere added; most likely RabbiAmram Gaon(c. 850) was the originator of the present collection, as he was the redactor of the daily liturgy in thesiddur.Of thesemidrashimone of the most important is that of the four children, representing four different attitudes towards why Jews should observePassover.This division is taken from theJerusalem Talmud[7]and from a parallel passage in theMekhilta of Rabbi Ishmael;[8][9]it is slightly altered in the present ritual. Other rabbinic quotes from theaggadahliterature are added, as the story ofEliezer ben Hurcanus,who discussed the Exodus all night with four other rabbis, which tale is found in an altogether different form in theTosefta.[citation needed]
While the main portions of the text of the Haggadah have remained mostly the same since their original compilation, there have been some additions after the last part of the text. Some of these additions, such as thecumulative songs"One little goat" (חד גדיא) and "Who Knows One?" (אחד מי יודע), which were added sometime in the fifteenth century, gained such acceptance that they became a standard to print at the back of the Haggadah.[citation needed]
The text of the Haggadah was never fixed in one, final form, as no rabbinic body existed which had authority over such matters. Instead, each local community developed its own text. A variety of traditional texts took on a standardized form by the end of the medieval era on the Ashkenazi (Eastern European) and Sephardi (Spanish, North African, and Middle Eastern) communities.[citation needed]
TheKaraites[10][11]and also theSamaritansdeveloped their own Haggadot which they use to the present day.[12]
During the era of theEnlightenmentthe European Jewish community developed into groups that reacted in different ways to modifications of the Haggadah.[citation needed]
- Orthodox Judaismaccepted certain fixed texts as authoritative and normative, and prohibited any changes to the text.
- Modern Orthodox JudaismandConservative Judaismallowed for minor additions and deletions to the text, in accord with the same historical-legal parameters as occurred in previous generations. Rabbis within the Conservative Judaism, studying the liturgical history of the Haggadah and Siddur, conclude that there is a traditional dynamic of innovation, within a framework conserving the tradition. While innovations became less common in the last few centuries due to the introduction of the printing press and various social factors, Conservative Jews take pride in their community's resumption of the traditional of liturgical creativity within a halakhic framework.[citation needed]
- Reform Judaismholds that there are no normative texts, and allowed individuals to create their own Haggadot. Reform Jews take pride in their community's resumption of liturgical creativity outside a halakhic framework;[citation needed]although the significant differences they introduced make their texts incompatible with Jews who wish to follow a seder according to Jewish tradition.
Manuscript history
[edit]The oldest surviving complete manuscript of the Haggadah dates to the 10th century. It is part of a prayer book compiled bySaadia Gaon.It is now believed that the Haggadah first became produced as an independent book incodexform around 1000 CE.[13]Maimonides(1135–1204) included the Haggadah in his code of Jewish law, theMishneh Torah.Existing manuscripts do not go back beyond the thirteenth century. When such a volume was compiled, it became customary to add poetical pieces.
The earliest surviving Haggadot produced as works in their own right are manuscripts from the 13th and 14th centuries, such as theGolden Haggadah(probably Barcelonac. 1320,nowBritish Library) and theSarajevo Haggadah(late fourteenth century). Other significant medieval illustrated haggadot are theBirds' Head Haggadahand theWashington Haggadah.
It is believed that the first printed Haggadot were produced in 1482, inGuadalajara, Spain;however, this is mostly conjecture, as there is no printer'scolophon.The oldest confirmed printed Haggadah was printed inSoncino, Lombardyin 1486 by theSoncino family.
Although the Jewish printing community was quick to adopt theprinting pressas a means of producing texts, the general adoption rate of printed Haggadot was slow. By the end of the sixteenth century, only twenty-five editions had been printed. This number increased to thirty-seven during the seventeenth century, and 234 during the eighteenth century. It is not until the nineteenth century, when 1,269 separate editions were produced, that a significant shift is seen toward printed Haggadot as opposed tomanuscripts.From 1900 to 1960 alone, over 1,100 Haggadot were printed.[14] It is not uncommon, particularly in America, for haggadot to be produced by corporate entities, such as coffee maker Maxwell House – seeMaxwell House Haggadah– serving as texts for the celebration of Passover, but also as marketing tools and ways of showing that certain foods are kosher.[15]
Illuminated manuscripts
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/1/1b/BH_Exodus.jpg/600px-BH_Exodus.jpg)
The earliest Ashkenazi illuminated Haggada is known as theBirds' Head Haggadah,[16]made in Germany around the 1320s and now in theIsrael Museumin Jerusalem.[17] TheRylands Haggadah(Rylands Hebrew MS. 6) is one of the finest Haggadot in the world. It was written and illuminated inSpainin the 14th century and is an example of the cross-fertilisation between Jewish and non-Jewish artists within the medium of manuscript illumination. In spring and summer 2012 it was exhibited at theMetropolitan Museum of Art,New York, in the exhibition 'The Rylands Haggadah: Medieval Jewish Art in Context'.[18][19]
The British Library's 14th century Barcelona Haggadah (BL Add. MS 14761) is one of the most richly pictorial of all Jewish texts. Meant to accompany the Passover eve service and festive meal, it was also a status symbol for its owner in 14th-century Spain. Nearly all its folios are filled with miniatures depicting Passover rituals, Biblical and Midrashic episodes, and symbolic foods. A facsimile edition was published by Facsimile Editions of London in 1992.
Published in 1526, thePragueHaggadah is known for its attention to detail in lettering and for introducing many of the themes still found in modern texts. Although illustrations had often been a part of the Haggadah, it was not until the Prague Haggadah that they were used extensively in printed text. The Haggadah features over sixtywoodcutillustrations picturing "scenes and symbols of the Passover ritual;... biblical and rabbinic elements that actually appear in the Haggadah text; and scenes and figures from biblical or other sources that play no role in the Haggadah itself, but have either past or future redemptive associations".[20]
Other illuminated Haggadot include theSarajevo Haggadah,Washington Haggadah,and the 20th-centurySzyk Haggadah.
Passover Seder according to the Haggadah
[edit]Kadeish(blessings and the first cup of wine)
[edit]Kadeishis the Hebrew imperative form ofKiddush.[21]ThisKiddushis a blessing similar to that which is recited on all of thepilgrimage festivals,but also refers tomatzotand the exodus from Egypt. Acting in a way that shows freedom and majesty, many Jews have the custom of filling each other's cups at the Seder table. The Kiddush is traditionally said by the father of the house, but all Seder participants participate by reciting the Kiddush and drinking at least a majority of a cup of wine. On Shabbat, it is preceded by a reading from the Book of Genesis recounting God's rest on the seventh day of creation and includes an extended doxology on the blessings of Shabbat.
Ur'chatz(wash hands)
[edit]Partakers wash their hands in preparation for eating wet fruit and vegetables, which happens in the next stage. Technically, according toJewish law,whenever one partakes of fruit or vegetables dipped in liquid, one must wash one's hands, if the fruit or vegetable remains wet.[22]However, this situation does not often arise at other times of the year because either one will dry fruits and vegetables before eating them, or one has already washed one's hands, because one must also wash one's hands before eating bread.
According to most traditions, no blessing is recited at this point in the Seder, unlike the blessing recited over the washing of the hands before eating bread. However, followers ofRambamor theGaon of Vilnado recite a blessing.
Karpas
[edit]Each participant dips a sprig of parsley or similar leafy green into eithersalt water(Ashkenazi custom said to serve as a reminder of the tears shed by their enslaved ancestors),vinegar(Sephardi custom) orcharoset(older Sephardi custom; still common amongYemenite Jews).[23]
Yachatz(breaking of the middle matzah)
[edit]Threematzotare stacked on the seder table; at this stage, the middle matzah of the three is broken in half.[24]According to the custom of theVilna Gaonand others, only two matzot are used, and the top one is broken.[25]The larger piece is hidden, to be used later as theafikoman,the "dessert" after the meal. The smaller piece is returned to its place between the other two matzot.
Magid(relating the Exodus)
[edit]The story of Passover, and the change from slavery to freedom is told.[26]At this point in the Seder, Sefardic Jews (North African) have a custom of raising theSeder plateover the heads of all those present while chanting:Moroccan Jewssing "Bivhilu yatzanu mimitzrayim, halahma anya b'nei horin" (In haste we went out of Egypt [with our] bread of affliction, [now we are] free people), Algerian Jews sing "Ethmol 'ayinu abadim, hayom benei 'horin, hayom kan, leshana habaa bear'a deYisrael bene 'horin" (Yesterday we were slaves, today we are free, today we are here -in exile-, next year we will be in Israel free ".
Ha Lachma Anya(invitation to the Seder)
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The matzot are uncovered, and referred to as the "bread of affliction". Participants declare inAramaican invitation to all who are hungry or needy to join in the Seder.Halakharequires that this invitation be repeated in the native language of the country.
Ma Nishtanah(The Four Questions)
[edit]TheMishnahdetails questions one is obligated to ask on the night of the Seder. It is customary for the youngest child present to recite the four questions.[27]Some customs hold that the other participants recite them quietly to themselves as well. In some families, this means that the requirement remains on an adult "child" until a grandchild of the family receives sufficient Jewish education to take on the responsibility. If a person has no children capable of asking, the responsibility falls to the spouse, or another participant.[28]The need to ask is so great that even if a person is alone at the seder he is obligated to ask himself and to answer his own questions.[28]
Why is this night different from all other nights?
- Why is it that on all other nights during the year we eat either leavened bread or matza, but on this night we eat only matza?
- Why is it that on all other nights we eat all kinds of vegetables, but on this night we eat bitter herbs?
- Why is it that on all other nights we do not dip [our food] even once, but on this night we dip them twice?
- Why is it that on all other nights we dine either sitting upright or reclining, but on this night we all recline?
The Four Sons
[edit]The traditional Haggadah speaks of "four sons—one who is wise, one who is wicked, one who is simple, and one who does not know to ask".[29]The number four derives from the four passages in the Torah where one is commanded to explain the Exodus to one's son.[30]Each of these sons phrases his question about the seder in a different way. The Haggadah recommends answering each son according to his question, using one of the three verses in the Torah that refer to this exchange.[31]
The wise son asks "What are the statutes, the testimonies, and the laws that God has commanded you to do?"One explanation for why this very detailed-oriented question is categorized as wise, is that the wise son is trying to learn how to carry out the seder, rather than asking for someone else's understanding of its meaning. He is answered fully:You should reply to him with [all] the laws of pesach: one may not eat any dessert after the paschal sacrifice.
The wicked son, who asks, "What is this service to you?",is characterized by the Haggadah as isolating himself from the Jewish people, standing by objectively and watching their behavior rather than participating. Therefore, he is rebuked by the explanation that"It is because God acted formysake whenIleft Egypt."(This implies that the Seder is not for the wicked son because the wicked son would not have deserved to be freed from Egyptian slavery.) Where the four sons are illustrated in the Haggadah, this son has frequently been depicted as carrying weapons or wearing stylish contemporary fashions.
The simple son, who asks, "What is this?"is answered with"With a strong hand the Almighty led us out from Egypt, from the house of bondage."
And the one who does not know to ask is told, "It is because of what the Almighty did for me when I left Egypt."
Some modern Haggadot mention "children" instead of "sons", and some have added a fifth child. The fifth child can represent the children of theShoahwho did not survive to ask a question[32]or representJewswho have drifted so far from Jewish life that they do not participate in a Seder.[33]
"Go and learn"
[edit]Four verses inDeuteronomy(26:5–8) are then expounded, with an elaborate, traditional commentary. ( "5. And thou shalt speak and say before the LORDthy God: 'A wandering Aramean was my parent, and they went down into Egypt, and sojourned there, few in number; and became there a nation, great, mighty, and populous. 6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 7. And we cried unto the LORD,the God of our parents, and the LORDheard our voice, and saw our affliction, and our toil, and our oppression. 8 And the LORDbrought us forth out of Egyptwith a strong hand and an outstretched arm,and with great terribleness, and withsigns, and with wonders.")
The Haggadah explores the meaning of those verses, and embellishes the story. This telling describes the slavery of the Jewish people and their miraculous salvation by God. This culminates in an enumeration of theTen Plagues:
- Dam(blood) – All the water was changed to blood
- Tzefardeyah(frogs) – An infestation of frogs sprang up in Egypt
- Kinim(lice) – TheEgyptianswere afflicted bylice
- Arov(wild animals) – An infestation of wild animals (some say flies) sprang up in Egypt
- Dever(pestilence) – A plague killed off the Egyptian livestock
- Sh'chin(boils) – An epidemic ofboilsafflicted the Egyptians
- Barad(hail) – Hail rained from the sky
- Arbeh(locusts) – Locusts swarmed over Egypt
- Choshech(darkness) – Egypt was covered in darkness
- Makkat Bechorot(killing of the first-born) – All the first-born sons of the Egyptians were slain by God
With the recital of the Ten Plagues, each participant removes a drop of wine from his or her cup using a fingertip. Although this night is one of salvation, the sages explain that one cannot be completely joyous when some of God's creatures had to suffer. Amnemonicacronymfor the plagues is also introduced: "D'tzach Adash B'achav", while similarly spilling a drop of wine for each word.
At this part in the Seder, songs of praise are sung, including the songDayenu,which proclaims that had God performed any single one of the many deeds performed for the Jewish people, it would have been enough to obligate us to give thanks. After this is a declaration (mandated by Rabban Gamliel) of the reasons of the commandments concerning thePaschal lamb,matzah,andmaror,with scriptural sources. Then follows a short prayer, and the recital of the first two psalms ofHallel(which will be concluded after the meal). A long blessing is recited, and the second cup of wine is drunk.
Rachtzah(ritual washing of hands)
[edit]The ritual hand-washing is repeated, this time with all customs including a blessing.[34]
Motzi Matzah(blessings over the Matzah)
[edit]Two blessings are recited.[35]First one recites the standard blessing before eating bread, which includes the words "who brings forth" (motzi in Hebrew).[36]Then one recites the blessing regarding the commandment to eat Matzah. An olive-size piece (some say two) is then eaten while reclining.
Maror(bitter herbs)
[edit]The blessing for the eating of themaror(bitter herbs) is recited and then it is dipped into thecharosetand eaten.[36][37]
Koreich(sandwich)
[edit]Themaroris placed between two small pieces of matzo, similarly to how the contents of a sandwich are placed between two slices of bread, and eaten.[38]This follows the tradition ofHillel,who did the same at his Seder table 2,000 years ago (except that in Hillel's day the Paschal sacrifice, matzo, andmarorwere eaten together.)
Shulchan Orech(the meal)
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/b/b7/A_Seder_table_setting.jpg/300px-A_Seder_table_setting.jpg)
The festive meal is eaten.[39]Traditionally it begins with the charred egg on the Seder plate.[40]
Tzafun(eating of theafikoman)
[edit]Theafikoman,which was hidden earlier in the Seder, is traditionally the last morsel of food eaten by participants in the Seder.[41]
Each participant receives an at least olive-sized portion of matzo to be eaten asafikoman.After the consumption of theafikoman,traditionally, no other food may be eaten for the rest of the night. Additionally, no intoxicating beverages may be consumed, with the exception of the remaining two cups of wine.
Bareich(Grace after Meals)
[edit]The recital ofBirkat Hamazon.[42]
Kos Shlishi(the Third Cup of Wine)
[edit]The drinking of the Third Cup of Wine.
Note: The Third Cup is customarily poured before theGrace after Mealsis recited because the Third Cup also serves as aCup of Blessingassociated with the Grace after Meals on special occasions.
In many traditions, the front door of the house is opened at this point.Psalms79:6–7 is recited in both Ashkenazi and Sephardi traditions, plusLamentations3:66 among Ashkenazim.
Most Ashkenazim have the custom to fill a fifth cup at this point. This relates to a Talmudic discussion that concerns the number of cups that are supposed to be drunk. Given that the four cups are in reference to the four expressions of redemption in Exodus 6:6–7, some rabbis felt that it was important to include a fifth cup for the fifth expression of redemption in Exodus 6:8. All agreed that five cups should be poured but the question as to whether or not the fifth should be drunk, given that the fifth expression of redemption concerned being brought into the Land of Israel, which—by this stage—was no longer possessed of an autonomous Jewish community, remained insoluble. The rabbis determined that the matter should be left until Elijah comes (in reference to the notion that Elijah's arrival would precipitate the coming of the Messiah, at which time all halakhic questions will be resolved) and the fifth cup came to be known as theKos shel Eliyahu( "Cup of Elijah" ). Over time, people came to relate this cup to the notion that Elijah will visit each home on Seder night as a foreshadowing of his future arrival at the end of the days, when he will come to announce the coming of theJewish Messiah.
In the late 1980s, Jewish feminists introduced the idea of placing a "Cup of Miriam" filled with water (to represent the well that existed as long asMiriam,Moses' sister, was alive in the desert) beside the Cup of Elijah. Many liberal Jews now include this ritual at their seders as a symbol of inclusion.[43]
Hallel(songs of praise)
[edit]The entire order of Hallel which is usually recited in the synagogue on Jewish holidays is also recited at the Seder table, albeit sitting down.[44]The first two psalms,113and114,are recited before the meal. The remaining psalms115–118,are recited at this point (in theHallelsection, afterBareich).Psalm 136(the Great Hallel) is then recited, followed byNishmat,a portion of the morning service for Shabbat and festivals.
There are a number of opinions concerning the paragraphYehalelukhawhich normally follows Hallel, andYishtabakh,which normally followsNishmat.Most Ashkenazim reciteYehalelukhaimmediately following the Hallel proper, i.e. at the end of Psalm 118, except for the concluding words. After Nishmat, they reciteYishtabakhin its entirety. Sephardim reciteYehalelukhaalone after Nishmat. Theminhagof the French Jews in the Middle Ages, as well as Italian Jews until fairly recently was to recite both blessings.[45]
Afterwards the Fourth Cup of Wine is drunk and a brief Grace for the "fruit of the vine" is said. In some Ashkenazic communities following in the tradition of RabbiMeir of Rothenburg,the fourth cup is not drunk until after the recitation of some of the piyyutim of Nirtzah.[46]
Nirtzah
[edit]The Seder concludes with a prayer that the night's service be accepted.[47]A hope for the Messiah is expressed: "L'Shana Haba'ahb'Yerushalayim!– Next year in Jerusalem! "Jews inIsrael,and especially those inJerusalem,recite instead "L'shanah haba'ah b'Yerushalayim hab'nuyah!– Next year in the rebuilt Jerusalem! "
Although the 15 orders of the Seder have been completed, the Haggadah concludes with additional songs which further recount the miracles that occurred on this night in Ancient Egypt as well as throughout history. Some songs express a prayer that theBeit Hamikdashwill soon be rebuilt. The last song to be sung isChad Gadya( "One Kid [young goat]" ). This seemingly childish song about different animals and people who attempted to punish others for their crimes and were in turn punished themselves, was interpreted by theVilna Gaonas anallegoryof the retribution God will levy over the enemies of the Jewish people at the end of days.
Following the Seder, those who are still awake may recite theSong of Songs,engage in Torah learning, or continue talking about the events of the Exodus until sleep overtakes them.
See also
[edit]References
[edit]- ^"Pesachim 116a:11".sefaria.org.Retrieved3 April2024.
- ^"Pesachim 116a:12".sefaria.org.Retrieved3 April2024.
- ^SeeTosafotBava Batra 46b, who states that every time the Talmud says Rav Nachman it is Rav Nachman bar Yaakov
- ^SeeRashi
- ^Taub, Jonathan; Shaw, Yisroel (1993).The Malbim Haggadah.Targum Press.ISBN978-1-56871-007-5.
- ^Pesachim 116a
- ^Pesachim 34b
- ^Lauterbach, Jacob Z,"The Mekhilta: Halakhic Midrash on Exodus",My Jewish Learning,retrieved12 March2022
- ^Farber, Zev (2019),"The Four Sons: How the Midrash Developed",thetorah,retrieved12 March2022
- ^Hagadah Ḳaraimtsa ṿe-Rustsa = Povi͡estvovanīe na Paskhu po-karaimski i po-russki, Abraham Firkowitsch, Vilʹna: Tip. I. T͡Sīonsona, 1907
- ^Passover Haggadah according to the custom of the Karaite Jews of Egypt / [Hagadah shel Pesaḥ: ke-minhag ha-Yehudim ha-Ḳaraʼim] = Passover haggadah: according to the custom of the Karaite Jews of Egypt, edited by Y. Yaron; translation by A. Qanai̤, Pleasanton, CA: Karaite Jews of America, 2000
- ^זבח קרבן הפסח: הגדה של פסח, נוסח שומרוני (Samaritan Haggada & Pessah Passover / Zevaḥ ḳorban ha-Pesaḥ: Hagadah shel Pesaḥ, nusaḥ Shomroni = Samaritan Haggada & Pessah Passover), Avraham Nur Tsedaḳah, Tel Aviv, 1958
- ^Mann, Vivian B., "Observations on the Biblical Miniatures in Spanish Haggadot", p.167, inExodus in the Jewish Experience: Echoes and Reverberations,Editors, Pamela Barmash, W. David Nelson, 2015, Le xing ton Books,ISBN1-4985-0293-8,978-1498502931,google books
- ^Yerushalmi pp. 23–24
- ^Cohen, Anne (23 March 2013)."101 Years of the Maxwell House Haggadah".Forward.Retrieved17 April2016.
- ^"Letter to the Editor".Commentary Magazine.August 1969.Retrieved4 February2012.
- ^"Birds' Head Haggadah, Germany, 1300".Jerusalem: The Israel Museum. Archived fromthe originalon 30 July 2012.Retrieved2 March2012.
- ^"Rylands Haggadah in New York; John Rylands University Library".Library.manchester.ac.uk. 26 March 2012. Archived fromthe originalon 8 May 2012.Retrieved15 August2013.
- ^"Hebrew manuscripts; the John Rylands Library".Library.manchester.ac.uk. Archived fromthe originalon 4 May 2012.Retrieved15 August2013.
- ^Yerushalmi p. 34
- ^"Mercava".Mercava.Retrieved26 April2024.
- ^"Mercava".Mercava.Retrieved26 April2024.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^Maaseh Rav 191.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Judaism 101: Pesach Seder: How is This Night Different".Retrieved21 September2008.
- ^abTalmud Bavli, Pesachim, 116a
- ^It is very probable that already during the confrontation with the pharaoh the case of the four sons was presented: the wicked is by definition the Pharaoh since he does not want to accept neither God nor His word; the wise is clearlyMosheh,defined precisely alsoMosheh Rabbenu,"Mosheh, our Master"; who must be initiated isJob:it is said that Job's fault, precisely in the historical period of the Exodus, was that of having been silent during the rebellion of the Pharaoh against the two leaders of the Jewish people Mosheh andAaron.Thus Aaron: he is simple in that with facilitated investigative capacity...
- ^Bazak, Rav Amnon."The Four Sons".Israel Koschitzky Virtual Beit Midrash.David Silverberg (trans.). Alon Shvut, Israel: Yeshivat Har Etzion. Archived fromthe originalon 18 May 2013.Retrieved12 March2013.
- ^"The Four Children - Jewish Tradition".yahadut.org.Retrieved3 April2024.
- ^"CSJO: Fifth Child".Congress of Secular Jewish Organizations.Retrieved18 October2011.[permanent dead link]
- ^"The Fifth Son".Chabad.org.Retrieved20 March2017.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^abScherman, Nosson; Zlotowitz, Meir, eds. (1994) [1981].The Family Haggadah.Mesorah Publications, Ltd.ISBN978-0-89906-178-8.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Chabad.org: 11. Shulchan Orech – set the table".Retrieved22 September2008.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^Eisenberg, Joyce; Scolnic, Ellen (2006).Dictionary of Jewish Words.Philadelphia, PA, USA: Jewish Publication Society. p. 108.
- ^"Mercava".Mercava.Retrieved28 April2024.
- ^SeeMachzor Kimcha De-Avishunafrom 1540 according to the Italian rite. In modern Italian haggadot, the Ashkenazic practice has been adopted.
- ^See theRodelheim Haggadah.
- ^"Mercava".Mercava.Retrieved28 April2024.
Bibliography
[edit]- Schneerson, Rabbi Menachem M.(1946),Haggadah for Passover with Collected Customs and Reasons:Kehot Publication Society
- Scherman, Rabbi NossonandZlotowitz, Rabbi Meir,Artscroll youth haggadah:Mesorah Publications(ISBN0-89906-232-6)
- Yerushalmi, Yosef Hayim (1974).Haggadah and History.Philadelphia: Jewish Publication Society of America.ISBN978-0-8276-0046-1.
- Mishkin, Edwin (2010).A Haggadah For The Nonobservant.Raleigh: lulu.ISBN978-0-557-28494-8.
External links
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![](https://upload.wikimedia.org/wikipedia/en/thumb/4/4a/Commons-logo.svg/30px-Commons-logo.svg.png)
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- Haggadot: Let's Make Your Passover Haggadah Together
- My Jewish Learning: The Haggadah
- The Hagada – Peninei Halakha, HaRav Eliezer Melamed
- Yale University Haggadah Exhibit–You Shall Tell Your Children
- A Special Collection of Haggadot for Passover at the National Library of Israel
- Several English translations of the Haggadah,hosted bySefaria