A facsimile was produced in 1965 with a preface by Lawrence Marwick. The Amsterdam editions also inspired several illustrated Haggadot by 18th-century German Jewish manuscript artists, some of whom even improved on the original. ", Some modern Haggadahs mention "children" instead of "sons", and some have added a fifth child. In many Haggadot the passage “Pour out Thy wrath upon the nations that know Thee not” (Psalm 79:6) is an invitation to eschatological illustration. The earliest known edition of the Haggadah to be printed separately was produced in Spain at Guadalajara about 1482, on 12 pages in double column. The best-known later commentators are: R. Jacob Emden, R. Elijah b. Solomon Zalman of Vilna, Jacob of Dubno, Jacob b. Jacob Moses Lorberbaum (of Lissa), and Moses Sofer (Schreiber) who wove their homiletic compositions round and into the Passover Haggadah. 6. Fun holiday crafts for the whole family. [14] Then one recites the blessing regarding the commandment to eat Matzah. Following an influx of Jews expelled from Germany, a new group of Italo-Ashkenazi Haggadot emerged in which, though the style is Italian, the script and layout are Ashkenazi. Thousands of years ago, according to the Old Testament, the Jews were slaves in Egypt. Meant to accompany the Passover eve service and festive meal, it was also a status symbol for its owner in 14th-century Spain. 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. The simple son, who asks, "What is this?" Existing manuscripts do not go back beyond the thirteenth century. BIRDS’ HEAD HAGGADAH (Israel Museum, Jerusalem, Ms. 180/57). It explains the significance of the Passover sacrifice, the unleavened bread, and the bitter herbs. It appears to be a folk composition which was added to the seder liturgy after the destruction of the Temple. There are two main groups; the earlier one places ritual and biblical illustrations, literal representations of the text, adjoining the passages they interpret. Passover, or Pesach, is told in the Old Testamentâs book of Exodus, and itâs a central part of the broader Jewish story told in the holy text of the Torah (which is ⦠Joel b. Simeon of Bonn was responsible for many illuminated Haggadot, both in Germany and in Italy; his best in the German style is the one in the British Museum. The third type of Haggadah, the Italian, may have been the earliest of the three and the model for the others. It was discovered in 1946 by Mordekhai Narkiss. R. Isaac Abrabanel in Zevaḥ Pesaḥ (Venice, 1545; figure 3) poses 100 questions which he answers at length. Or. 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 to manuscripts. The ritual illustrations are for the most part didactic, beginning with the preparations for Passover – the baking of the matzot, the killing of the paschal lamb, and the cleansing of the house and the dishes. Its decoration contained initial-word panels, a few fully framed borders, and Heroines tapestries” or frescoes showing Hebrew, pagan, and Christian worthies. The Haggadah contains ancient rituals, some of which may have been practiced as early as the second century A.D., though the full script exists in later, medieval manuscripts. Photo: Public Domain via Wikimedia Commons. DARMSTADT HAGGADAH is an early 15th-century manuscript preserved in the Darmstadt Landesbibliothek (Cod. 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 the Kos shel Eliyahu ("Cup of Elijah"). The “wise son” and the “son who could not ask,” for example, come from an engraving of Hannibal sacrificing before the altar, while the scene of the sages celebrating at Bene-Berak is reproduced – with some alterations – from Merian’s picture of the feast given by Joseph to his brethren. [11], Four verses in Deuteronomy (26:5â8) are then expounded, with an elaborate, traditional commentary. The text illustrations are elaborate and contain, besides the usual rabbis, four sons, matzah, and maror, some repetitions of the biblical episodes depicted in the full-page miniatures, such as the labor of the Israelites (fol. These tunes vary from family to family and constitute a still unexplored treasure of folklore. The psalms of the Hallel are usually intoned to the ancient patterns of psalmody (see Jewish Music) and sung with great enthusiasm; already in the Gemara a proverb is quoted which says that singing the Hallel “cracks the ceiling” (TJ and TB, Pes. The illustrations were, however, much improved by being engraved on copper. Following the Seder, those who are still awake may recite the Song of Songs, engage in Torah learning, or continue talking about the events of the Exodus until sleep overtakes them. 136). However, followers of Rambam or the Gaon of Vilna do recite a blessing. Although illustrations had often been a part of the Haggadah, it was not until the Prague Haggadah that they were used extensively in a printed text. ), The Women’s Passover Companion (2003); idem, The Women’s Seder Sourcebook (2003). The observance of the precepts at the seder – the eating of the pesaḥ (the paschal sacrifice), matzah (“unleavened bread”), and maror (“bitter herbs”); the drinking of arba kosot (“four cups of wine”); and the recital of the story of the exodus from Egypt (the narrative of the Haggadah) were integrated into this banquet celebration. WASHINGTON HAGGADAH (Library of Congress in Washington, D.C.) consists of 39 vellum leaves, 6 by 9 in. The full-page miniature is the adaptation of medieval Christian iconography for the purposes of illustrating the importance of study and discussion in the celebration of the Passover Seder. Textual difficulties in the Haggadah called for the annotation of the text. After the 15th century, the commentators included material of their own in their expositions, both as an elaboration on the narrative and as a discussion of philosophical and theological concepts. The continuous record of the illustrated printed Haggadah begins with the Prague edition of 1526. 1–50); and piyyutim and Torah readings for Passover week (fols. They were not concerned with the investigation of the historical aspect of the Haggadah and did not refer to the sources of its different texts. Where the four sons are illustrated in the Haggadah, this son has frequently been depicted as carrying weapons or wearing stylish contemporary fashions. In the passage we bless Gâd four times, corresponding to the four Torah passages that instruct us to retell the Exodus. Other hymns introduced are just folk songs composed for the entertainment of children, e.g., Addir Hu (“Strong is He”); Eḥad Mi Yode’a (“Who Knows One?”); Ḥad Gadya (“One Only Kid”). In post-Talmudic times, during the era of the Geonim, selections from midrashim were added; most likely Rabbi Amram Gaon (c. 850) was the originator of the present collection, as he was the redactor of the daily liturgy in the siddur. 7:12). [14][15], The maror (bitter herb) is placed between two small pieces of matzo, similarly to how the contents of a sandwich are placed between two slices of bread, and eaten. The pattern, system, and choice of subject in the illuminated Haggadot were influenced by Greek and Latin illuminated manuscripts, chiefly psalters, of a type common in the princely courts of Europe. This short passage from the Haggadah has given hope to Jews over the centuries, particularly in times of oppression. Four sons, four children, four prototypes, four personalities. It is believed that the first printed Haggadot were produced in 1482, in Guadalajara, Spain; however, this is mostly conjecture, as there is no printer's colophon. 130; Mekh., Pisḥa 16). Its name is imprecise because the artist uses other methods of human distortion, such as a boy with a bulbous nose, angels with blank faces, and Egyptians in helmets with lowered visors. 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 as Miriam, Moses' sister, was alive in the desert) beside the Cup of Elijah. 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