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Michael A. Ellis, Aaron S. Perlstein, and Rivka B. Kern Ulmer
Passover – Pesach
The Jewish Festival of Universal Freedom
Catalogue of an Exhibition
Bertrand Library, Bucknell University
March 3-31,2003
Title page: Hieroglyphic Inscription
An inscription of Merneptah (1213-1203 B.C.E.), successor of Ramesses II
(1279-1213), mentions the name Israel for the first time in an Egyptian text and
definitely places it somewhere in Canaan. More recent excavations in the Temple
of Karnak (Luxor/Egypt) have confirmed this information. “Ramesses” is the
only Pharaonic name mentioned in the bible (Genesis 47:11; Exodus 1:11;
Exodus 12:37; Numbers 33:3,5). Ramesses, r`-ms-sw (Ra` is he who has borne
him), fits the description of the “Pharaoh of the Oppression” of the bible.
Incidentally, his firstborn son died. In Hieroglyphic writing the name of the
biblical Moses is similar to that of Ramesses.
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Preface
The Passover holiday is based on the exodus of the Jews from the rule of
the Egyptian Pharaoh. After hundreds of years in slavery where the Jews were
forced to do hard manual labor, the Pharaoh became scared that the Jews would
try to overthrow the kingdom. In order to prevent this he made a decree that all
Jewish newborn males be killed. The Jews awaited their savior to take them out
of their struggles in Egypt, and Moses was to be this savior.
As the story goes, Moses was placed in a basket and floated down the Nile
River where he was discovered by the Pharaoh’s daughter. The princess rescued
Moses and he was raised as the son of a princess. When Moses was older he
received the call from God from a burning bush, in which God told Moses to tell
the Pharaoh “Let My People Go!” At first Moses was reluctant to take on the
responsibility, but he could not ignore the call. With the help of his brother,
Aaron, he eventually went to the Pharaoh and delivered the message, “Let My
People Go!” Of course the pharaoh was not going to just give up his slaves to the
‘invisible God of Israel’ and he refused Moses request.
In turn, Moses brought the ten plagues upon the land of Egypt, which were:
1) the Nile turned into blood, 2) frogs, 3) vermin (lice and flies), 4) wild beasts, 5)
cattle disease, 6) boils on all of the people, 7) hail, 8) locusts, 9) darkness. The
pharaoh still did not give into Moses’ demand to release the Hebrews, so the 10 th
and final plague was the most gruesome. Every Jewish household was to
‘sacrifice a lamb and smear the blood of the lamb on the doorposts of the house.’
During the night the ‘Angel of Death’ went over every house and killed the first
born male Egyptian child and “passed over” the Jewish houses, hence the name
Passover.
After the final plague the pharaoh decided to let the Hebrews leave Egypt
and they were led by Moses into the desert where they ate matzah, unleavened
bread, because they did not have time to let the dough rise. As the Jews were
leaving Egypt, the Pharaoh changed his mind and sent his army after them to
bring them back. The Jews reached the Red Sea, otherwise known as ‘The Sea of
Reeds,’ and they became surrounded by the Egyptian army. They needed a
miracle, so Moses called out to God and the waters split and the Jews passed
through. The waters came crashing down on the Egyptian army killing them and
the Jews continued on into the Sinai desert where they ‘received God’s law and
onto the Promised Land of Israel.’
Jews around the world commemorate these events in the celebration of the
Passover Seder. This holiday begins in the evening of the 14th day of the Jewish
month of Nissan, which is usually in March or April, and lasts for seven or eight
days. In the days leading up to Passover, all chametz, or leaven, is removed from
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the house. It can be either consumed or sold to a non-Jewish neighbor. On the
first evening of the holiday, a final search is conducted for any chametz that may
be remaining in the house. Special silverware and cooking utensils are also used
during Passover so that they can be sure to not be contaminated by chametz.
The ceremonial meal, or Seder, is conducted on the evening of the first
night of Passover. This is a very special meal full of rituals and symbolism.
Matzah, or unleavened bread, is eaten during the meal as well as bitter herbs that
represent the bitterness of slavery. These herbs are often dipped in salt water
before being eaten, symbolizing the tears of the Israelites. During this meal,
everyone takes part in reading the hagaddah, learning the story of the Exodus and
Passover. There are often many parts of the Seder that include young children so
as to kindle interest in the holiday. Several symbolic cups of wine are drunk
during the meal and several prayers are spoken. In all, it is a joyous occasion to
be spent with family and friends.
The Passover Seder is always being slightly changed or added to by
different families. Nowadays, many people include more feminist rituals in theirs
Seders. It is a holiday that teaches Jews about their history and praises the many
great Jews in history.
Aaron Perlstein and Michael Ellis
Acknowledgements
I wish to thank my students in the course entitled “Judaism” for their
efforts in respect to researching concepts related to the Jewish festival of
Passover. This intellectual component of the exhibition is part of an
undergraduate class in Judaic Studies taught at Bucknell University in Lewisburg,
Pennsylvania, in the Spring Semester 2003. In class my students presented oral
presentations about the components of Passover. These oral presentations were
written into research papers. The students had to rewrite these long and
substantial research topics into short captions for the exhibition and to submit the
captions to peer-reviews by their classmates. Additionally, each student had to
describe one Haggadah – a book that is read during the family Passover meal. The
descriptions of the Haggadot had to be rewritten into captions as well. The
Haggadah (“Retelling”) of Passover contains some very old textual material that
goes back to the time of the Second Temple (destroyed in 70 C.E.).
There is a common misconception that the Jewish religion is defined by the
Hebrew bible (often referred to as "Old Testament"), however, Judaism
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established itself through the interpretation of the bible. The Hebrew bible was
interpreted by the Sages. Most of these interpretations are found in the midrashic
literature of rabbinic Judaism which flourished in the first six centuries of the
Common Era and continued into the Middle Ages. The rabbis of the Midrash
visualized Egypt and painted dramatic scenes of the Israelite experience in Egypt.
These textual images can be compared to scenes from Ancient Egyptian culture.
If we focus on Egypt in Midrash, in particular, how the rabbis envisioned and
interpreted the land of Egypt, we may study one of the major experiences of
Judaism in this fascinating body of literature.
Judaism is the religion of the dual Torah, Written and Oral. The Oral Torah
evolved alongside the Written Torah that was given to Moses on Mount Sinai.
One can understand Judaism only by knowing how Jews interpret the words of
scripture. Contrary to the popular misconception, Judaism is not the “religion of
the Old Testament.” One would gain very little knowledge of the beliefs and
practices, ethics and virtues of Judaism simply by reading the bible. One would
have to experience how Jews read and interpret scripture. For example, the
Written Torah prescribes the death penalty for some offenses. Jewish legal
procedures outlined in rabbinic interpretation and understanding of the bible
make it almost impossible to carry out the death penalty. The most ancient
sources in the Hebrew bible often speak of collective and general punishment for
sin, while Judaism is remarkable in its great respect for the individual. Judaism
teaches individual responsibility and a very personal conception of repentance
and atonement for sin. A religion of “Old Testament vengeance,” in which an
angry God denies all forgiveness and grace, never existed in actuality. Judaism
reads the bible through the eyes of the Jewish Oral tradition, finding in the
Hebrew bible a tender God who tempers justice with mercy.
The Hebrew bible demonstrates an enormous intellectual and religious
engagement with Egypt which was one of the dominant cultures and powerful
empires of the ancient world. In the biblical stories of Abraham and Sarah Egypt
figures as a place of refuge. Similarly, in the Joseph legends the main character,
Joseph, is saved by living in Egypt. There he rises to enormous power. Joseph's
family is also welcomed to Egypt. Due to a famine in the Land of Canaan they
settle in Goshen, an area in Egypt that is given to them by the Egyptian king.
Overall, the bible paints a fairly accurate picture of the cultural milieu of Ancient
Egypt. One may even detect a certain amount of acculturation between Egypt and
biblical culture. Thus, biblical Hebrew contains many Egyptian loan words, for
example the word for "reed" and the word for "magician." The descendants of
Joseph, who are called the "Hebrews" in the Books of Genesis and Exodus, live
peacefully in Egypt until a new Egyptian king comes into power. According to
the bible, this new king did not know Joseph and his offspring. Subsequently, the
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Hebrews become slaves and their children are in mortal danger because Pharaoh
is told by his magicians that a savior will be born to the Hebrews. When the bible
is depicting this turn of events, the formerly positive or neutral view of Egypt
changes and Egypt becomes a detestable entity. According to the Hebrew bible,
the future leader and law-giver of the Hebrews, Moses, was born under
miraculous circumstances and raised in Egypt at the court of Pharaoh. However,
the biblical story has many gaps that are filled in by the Jewish "oral tradition"
that is found in the interpretative texts of the early rabbis.
Generally, after the Exodus, Egypt was viewed as the land of slavery. The
Pharaohs are depicted as tyrants who oppressed the Hebrews. However, in
Midrash we may perceive a broader perspective of and in many cases a
rehabilitation of Egypt. It is recognized that the nation of the "Israelites" was born
out of Egypt, and that only former slaves could really appreciate the potential of
freedom. Moreover, Judaism defined its identity by disintegrating itself from
Egypt and returning to its ancestral god who had made a covenant with Abraham.
Without the Egyptian experience, whether real or theological, and the subsequent
"inversion" of Egyptian cultural and religious ideas, Judaism would not have
developed some of its major concepts. This interdependency has been recognized
by Egyptologists, for example the famous scholar Jan Assmann states: “The
principle of normative inversion consists in inverting the abominations of the
other culture into obligations and vice versa.”1 Even the Jewish concept of one
invisible god can be viewed as an "inversion" of the Egyptian practice of having
statues of multiple gods.
Jewish bible interpretation utilized the events, people, and historical
settings surrounding Israel's sojourn in Egypt and reinterpreted the biblical verses.
In the alternative, Midrash recalled ancient oral traditions and complimented the
biblical stories. It is remarkable that Jewish bible interpretation filled in many
gaps in the Egyptian story. For example, the daughter of Pharaoh who saved the
infant Moses does not have a name in the bible. She is one of the many unnamed,
depersonalized women in the bible. That Moses might receive the treatment at
court usually accorded to an Egyptian prince, Bithya, Pharaoh’s daughter,
pretended that she was pregnant for some time before she brought Moses into the
royal palace. His royal foster mother caressed him constantly. The Jewish bible
interpretation also provides us with a description of the child Moses, an aspect
that is not included in the bible. Midrash also fills in details of Moses' education
at the Egyptian royal court. In Midrash the child Moses is depicted as an
intelligent child; his teachers observed that he disclosed keener comprehension
than is usual for young children. All his actions in his infancy promised greater
1
Assman, J., Moses the Egyptian. (Cambridge: Harvard University Press, 1998).
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ones in his life. The child Moses is said to have taken the crown form the king’s
head, and placed it on its own. This playful action was interpreted by the seer
Balaam in the following way: “Remember now, O my lord and king, the dream
which thou didst see many days ago, and how thy servant interpreted it to thee.”2
In Midrash the daughter of Pharaoh is named "Bithya" (the daughter of god) and
she is given full credit for rescuing and raising the Hebrew child, Moses. In
Midrash, Joseph is shown in Potiphar's house and the story of the temptation by
his master's wife is elaborated upon by providing a theatrical depiction of her
appearance in her private chambers. The slaying of the firstborn is depicted in the
following text which also reveals that Pharaoh himself was a firstborn:
“[At midnight ... the Lord smote all the firstborn]… from the firstborn of
Pharaoh (Ex. 12:29). From this verse it follows that Pharaoh himself was a
firstborn. All the firstborn gathered around their fathers and said to them:
Now that Moses has said, All the firstborn [in the land of Egypt] shall die
(Ex. 11:5), and all that he had said before in respect to the people
[Egyptians] has befallen them, we must act and get these Hebrews out of
our midst. Otherwise this people [the Egyptians] will die. The [fathers]
said: Each one of us has ten sons; let one of them die, just so [freedom]
shall not be given to the Hebrews. The [firstborn] said: There is a way to
settle the matter: let us go to Pharaoh who himself is a firstborn and who
may take pity upon himself and let these Hebrews get out of our midst.
They went to Pharaoh and said to him: Since Moses has said, All the
firstborn in the land of Egypt shall die (Ex. 11:5) and since all that he said
concerning the people has befallen them, rise up and let these Hebrew get
out of our midst. Pharaoh said, Go and beat them! My life or the lives of
the Hebrews! And you talk like that!" (Midrash Pesikta Rabbati)3
In our class, Passover served as a paradigm for the study of other Jewish
Holy Days and Jewish ethical concepts such as freedom, charity, hospitality, and
concern for the environment. We also learned that Judaism promotes nonviolence and peace in remembering slave-hood, in actively improving the world,
2
Ginzberg, L., Legends of the Bible. (Philadelphia: The Jewish Publication Society, 1975).
3
The translation is based upon my edition of this midrashic work. (Ulmer, R., A Synoptic
Edition Of Pesiqta Rabbati Based Upon All Extant Hebrew Manuscripts And The Editio
Princeps. Vol. I, Atlanta: Scholars Press, 1997; Vol. II, Atlanta: Scholars Press, 1999; Vol. III
and Index, Lanham, MD: University Press of America, 2002).
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finding rootedness and not succumbing to ease. Only the liberated person is the
one who learns to accept the daily challenges of existence as the expressions of
self-fulfillment and responsibility. Overall, Passover states Judaism’s goal, which
is defined by hope. For the Jewish householder Passover is the most complicated
and challenging Jewish Festival because of the numerous laws, rituals, and food
requirements.
The following questions may be asked: What is the purpose of displaying
artifacts and books in respect to a vibrant religious celebration? Are we reducing
the rituals to some lifeless artifacts? Can we as a class share our learning
experience with our fellow Bucknellians? – Well, we have I tried!
I am indebted to the editors of the catalogue, Mike and Aaron, who are
majoring in Electrical Engineering and Management respectively. Their
organizational skills kept my feet on the ground. To all my (new) students from
different backgrounds here at Bucknell University I would like to mention the
following statement from the Talmud: “I learned much Torah from my teachers.
More than from them I learned from my colleagues and the most I learned from
my students.” (Babylonian Talmud, Makkot 10a) This statement was followed by
the German-Jewish philosopher Franz Rosenzweig in his approach to teaching
Judaism. I wish to thank Bucknell University for providing financial support for
programming endeavors in Judaic Studies through the John D. and Catherine T.
MacArthur chair program fund.
Adar I, 5763 – March, 2003
Rivka B. Kern Ulmer
The John D. and Catherine T. MacArthur Chair in Judaic Studies
Assistant Professor of Religion.
8
Haggadot
#1
The Haggadah of Passover translated and edited by Abraham Regelson.
Illustrated by Siegmund Frost. (New York: Scharfstein, 1941). This Haggadah
was printed during World War II. [Gerald Funderburg]
#2
“My Haggadah” from Temple Emanuel Religious School in Great Neck, N.Y.
Written by W.H. Plaut, Rabbi, and L. Lister, Principal. This Haggadah was used
by students at the Temple Emanuel School in their studies to learn about the
festival of Passover. The cover illustration shows several aspects of Passover such
as the 4 cups, the 3 matzah, and the shankbone. Additionally, all the blessings for
Passover are included as well as explanations as to why Passover is special from
every other ordinary day. [Maura Hobson] Rabbi Gunther Plaut from Germany
became a leading rabbi of the 20th century Reform Movement in the USA and
Canada; his Torah commentaries are still in use. [R.U.]
#3
Passover Haggadah A Religious Arts Production copyright M.G. 1968. On page
13 there is a picture of the Seder plate with descriptions of the various symbolic
foods that are on the plate. The page describes the Seder table, including festive
floral center piece as well as the lit candles. The Seder plate includes: three
matzot placed in the three separate sections of a Matzah cover, a roasted shank
bone, a roasted egg, bitter-herbs cut into small pieces or ground horseradish,
charoset (a mixture of nuts, apples, and cinnamon finely chopped and mixed with
a little bit of wine), and Karpas (which is a green vegetable usually parsley,
lettuce, or water cress that are cut into small pieces). One or more dishes of salt
water are placed on the table depending on the number of participants. The wine
goblets for the four cups of wine and Elijah's cup are also placed on the table.
[Schuyler Pierce]
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Illustration # 1
10
11
Illustration # 2
12
#4
The “Babad Haggadah.” This Haggadah is based on illustrations of the 1712
Amsterdam Haggadah, and it is written completely in Hebrew. The picture on the
cover is of Moses and Aaron who were the main characters in the story of the
exodus. [Aaron Perlstein]
#5
The “Sarajevo Haggadah” [facsimile of a page]. This Haggadah of Spanish
origin was copied in the Middle Ages. It consists of 142 parchment folios and is
richly decorated. Jews were expelled from Spain in 1492. This Haggadah was
owned by the Jewish Community in Sarajevo. [R.U.]
#6
The Family Haggadah. (Brooklyn, NY: Mesorah Publications, 1981). It was
translated to English by Rabbi Nosson Scherman. The marginal notes were
written by Rabbi Arie Gold. It was designed and produced by Sheah Brander. It
is used on Passover each year. P. 19 shows a display of the Seder. [Jacob A.
Moss]
#7
Haggadah shel pesah. (Tel-Aviv: Yediot Aharonot, 1961). Hebrew. Illustrated
Haggdah by Arthur Schick. Illustrations: Instruction of children; drowning of
Pharaoh’s chariots in the Sea of Reeds. [R.U.]
#8
The Passover Haggdah “For Our Friends” is not well-known and is used only by
a single congregation. This congregation, Temple of Aaron, is located in Saint
Paul, Minnesota. It was published by a grant from Honey and Larry Zelle in
memory of David Silberman, a member of the congregation. [Megan Multack]
#9
A Family Haggadah by Shoshana Silberman (Rockville, Maryland: Kar-Ben
Copies, 1987). Illustrated by Katherine Kahn. This Haggadah is designed for use
of families with young children so that every seder participant can follow along
easily. [Tamara Lapman]
13
# 10
The Women’s Haggadah by E.M. Broner with Naomi Nimrod (San Francisco:
Harper, 1977). Hebrew translations by Efrat Freiman. This book is for Jewish
feminists. Broner provides the text of the Haggadah from the feminist Seder that
she created. It can serve as a great set of guidelines for those interested in creating
their own feminist Seder, or simply in understanding a different perspective on
the Passover tradition. [Evan Gropper]
# 11
“The Hagada of EL AL,” 1971. This traditional and illustrated Haggadah was
published by EL AL, Israel’s airline company. As the State of Israel continually
strives for redemption, EL AL hopes to facilitate the process by allowing Israelis
freedom of the skies. [Samantha Tucker]
# 12
Hagaddah Shel Pesach. Printed in New York City. This Hagaddah is illustrated
by children in arts and crafts classes in the General Israel Orphan’s Home in
Jerusalem. This is a very nice way to get kids involved in the Passover tradition.
On p. 3 is an informative illustration in terms of Jewish culture. The family is
wearing traditional religious clothing and is searching for leavened bread with a
wooden spoon and a feather. [Alyssa Schneebaum]
# 13
Passover Haggadah: A Faithful Rendering by A. Regelson. Illustrated by S.
Frost (New York: Shulsinger Bros., 1966).This Haggadah was produced as a gift
to the friends and supporters of the General Israel Orphans’ home for girls in
Jerusalem. [Rachel Laskow]
# 14
The Passover Haggadah with a new translation by Saadyah Maximon and
illustrations by Paul K. Freeman (New York: Shulsinger Brothers, 1960), at the
Press of General Israel Orphans’ Home for Girls, American Office: 154 Nassau
Street, New York #38. P. 25, a colored illustration showing that the exodus began
at sundown. [Emily Resnick]
14
# 15
Service for first two nights of Passover with Music, Music arranged by Henry A.
Russotto (Hebrew Publishing Company, New York: 1912). This Haggadah was
published for the Rabbi Jacob Joseph School in Manhattan. [Mike Ellis]
# 16
Hagadah. The subtitle specifically mentions “Passover Seder Service.” This
book is very old and peculiar looking. It is a very small, green paperback book
about 50 pages long. This book was written in 1935 compliments of Maxwell
House Coffee Company. Since this coffee is kosher for Passover, this product is
well respected and highly popular. The book was very informative on the subject
of Haggadah. It gives a sense about how important Passover is to the Jewish
religion. The text on the title page is written in Hebrew as well as English. There
are some pictures to help describe the story. [Jon Scharf]
# 17
Die Pessach-Hagada (Basel: Goldschmidt, 1981, reprint of the 19th century
Heidenheim edition, Roedelheim, Germany). Bilingual. This German Haggadah
is used by observant German Jews. Illustration: Passover celebration (from a 17 th
century print). [R.U.]
# 18
The New Haggadah For the Pesah Seder ... Revised Edition ... Edited by
Mordecai M. Kaplan, Eugene Kohn, and Ira Eisenstein for the Jewish
Reconstructionist Foundation ... Illustrated by Leonard Weisgard. Selection and
editing of music by Judith K. Eisenstein (New York: Behrman House, 1941).
Revised, 1942. Twentieth Printing, 1967. This Haggadah is the first publication of
the Jewish Reconstructionist movement, founded in the early 20 th Century by
Rabbi Mordecai Kaplan. This Haggadah is written in both English and Hebrew. It
includes explanatory text, Seder songs (lyrics and music), and illustrations
(depictions of Jewish men, women, and children celebrating Passover and
depictions of Biblical scenes); p. 31 shows the Israelites bowing to Pharaoh which
represents the oppression of the Israelite people. [Dominic Puccio]
15
Illustr. 16
16
Illustration # 16
17
# 19
The Exodus Haggadah from Tyranny to Freedom. A Celebration (United Jewish
Appeal Rabbinic Cabinet, 1990). Editor: Rabbi David Wortman. Illustrator: Mark
Podwal. This prayer book was formed to supplement, rather than replace, a more
traditional Haggadah. It correlates the Egyptian Exodus described in the Torah
with the contemporary Operation Exodus. This movement seeks to transport
persecuted Jews from the Soviet Republics to Israel, where they may live more
freely. As such, traditional practice and symbols, like the Urchatz (washing of
hands) and Karpas (green vegetable) are made to represent present crises. [Adam
Kaufman]
# 20
“Sulzbach Haggadah” (1755) [Facsimile]. Hebrew. Sulzbach, a town in southern
German, was widely known for the many Hebrew books which were printed there
by permission of the liberal Duke Christian August. [R.U.]
# 21
Valley Beth Shalom Haggadah, edited by Rabbi Harold Schulweis (Encino,
California, 2002). The commentary by this famous contemporary rabbi addresses
fundamentalist literalism and the negations of literal scientism. This Haggadah
was used in a community Seder. [R.U.]
# 22
The Koren Haggada, printed by The Jerusalem Tenach Inc., attempts to balance
tradition with modernity through bilingual publication. With the left pages in
“New Hebrew typeface,” and the right in English, The Koren Haggada is a
perfect guide for the learning and the learned. [Caralyn K. Desautels]
18
Illustration # 18
19
Illustration # 19
20
Illustration # 20
21
# 23
Passover Haggadah: For the Services of the First Two Nights of Passover (New
York:
Hebrew Publishing Company, 1921). This Haggadah was made
specifically courtesy of the Yeshivah of Bensonhurst. The title lets the casual
reader understand that there are, in fact, more than two nights of Passover. This
Haggadah seems to be stained, probably by wine, showing the observer that the
Haggadah is more than just read, but in fact utilized during the ceremony. The
Haggadah should seemingly be understood as more of an active than passive tool
of worship and celebration. [Matt Draper]
# 24
A Passover Haggadah by Elie Wiesel. (New York: Touchstone Books, 1993).
Podwal, Mark (Illustrator). As the Haggadah is read, there is commentary by
Nobel Prize Winner E. Wiesel. The cover shows the collapse of the Egyptian
soldiers into the Red Sea. It also shows the telling of the story of the liberation of
the Israelites coming out of Egyptian slavery. [Ellen Kurkowski]
# 25
On Wings of Freedom: The Hillel Haggadah for the Nights of Passover
Edited and Translated by Rabbi Richard N. Levy (B’nai B’rith Hillel Foundations
in association with Ktav: Hoboken, NJ 1989). This Haggadah is used to celebrate
Passover at universities. [Brian Reeves]
# 26
Offenbacher Haggadah. German with some Hebrew (Wiesbaden: Harrossowitz,
1960, commissioned by Dr. Guggenheim, Flushing, NY). Illustrated. This
Haggadah is the second, expanded, edition of the liberal German Haggadah of the
1920-1930’s. The commentaries were written by famous German Reform rabbis
(Baeck, Dienemann, Nobel, Seligmann, and others). Illustration: Israel in Egypt.
[R.U.]
22
Illustration # 27
23
# 27
Haggadah for the American Family. Written by Martin Berkowitz, 1958.
Contains an add for Chase & Sanborn Coffee. All the artwork is done in the plain
black and white 1950s style with pictures of a family eating at the Seder table,
how the table should be arranged, etc. Contains detailed description of what
should be on the Seder table and how the Seder should take place. The Haggadah
is written in both English and Hebrew. [Ben Turits]
# 28
The Ashkenazi Haggadah. A Hebrew Manuscript of the Mid-15th century from the
Collections of the British Library … Written and Illuminated by Joel ben Simeon
called Feibush Ashkenazi … With a commentary attributed to Eleazar ben Judah
of Worms. [Facsimile] (London: Thames & Hudson, 1985). Eleazar of Worms
(1176?-1238) was a talmudic scholar as well as a kabbalist (mystic). This
oversized Haggadah was probably used in a community Passover Seder in
medieval Worms, Germany. Illustration: Passover celebration in the Middle
Ages. [R.U.]
# 29
Hagadah shel pesah. Illustrated by Natan Tal (1960s).This Haggadah was used
by Kibbutz Shefayim in Israel. It follows the socialist ideals of the kibbutz
movement and has almost no religious content. [R.U.]
# 30
The Haggadah of Passover translated and edited by Abraham Regelson.
Illustrated by Zalman Klein. (New York: Schulsinger Bros., 1965). [R.U.]
# 31
The Haggadah of Passover translated and edited by Abraham Regelson.
Illustrated by Siegmund Frost. (New York: Scharfstein, 1949). [R.U.]
# 32
Haggadah, new edition, published by Maxwell House, Coffee Company, before
1934. White cover. [R.U.]
24
# 33
Haggadah, new edition, published by Maxwell House, Coffee Company, before
1934. Blue cover. [R.U.]
# 34
Offenbach Haggadah (1722). Facsimile. [R.U.]
# 35
Hagadah shel pesah be-otiyot gedolot revised and edited by David Stern (New
York: Hebrew Publishing Co., n.d.). This beautiful art nouveau cover was often
reproduced, see # 23 and # 36). [R.U.]
# 36
Hagadah le-leyl shemurim … with music … arranged by Henry A. Russoto …
new edition (New York: Hebrew Publishing Co., 1912). [R.U.]
Religious Concepts and Rituals in Respect to Passover
Egyptian Bondage
After Jacob’s death, the Israelites fell under the strong power of the Egyptian
Pharaoh, although while any of the sons of Jacob was alive, the Egyptians did not
attempt to approach the Israelites with evil intent. Upon the death of Levi, the
suffering began. In fear of the Israelites turning against them, the Egyptians
became hostile. They deprived the Israelites of their fields, vineyards, and the
gifts that Joseph had provided to his people. They were forced to build
extravagant cities and even children were subjected to strenuous labor. This
treatment continued until Moses came to their rescue and the Israelites finally
escaped from Egypt and the physical and spiritual bondage they suffered there.
[Tamara Lapman and Schuyler Pierce]
Ramesses II (1279-1213). Replica of a statue (s. title page).
25
Illustration # 14
26
Tomb of Khnum-hotep, 1890 B.C.E., in Beni Hasan, Egypt. Semitic caravan
arriving in Egypt. [R.U.]
Picture of Egyptian mud-bricks. [R.U.]
Exodus, 1964. Print of a gouache by Marc Chagall. A tapestry based upon this
work of art adorns the Knesset (Parliament) in Jerusalem. [R.U.]
Moses
The story of Moses and Passover is a very famous story that describes what an
interesting life Moses lead. His life was spared when the Pharaoh’s daughter took
him out of a basket in the Nile. She took him in and cared for him and the
Pharaoh looked at Moses as a nephew. Moses lashed back at an Egyptian soldier
for beating a Jew and then Moses killed the solider. He left Egypt and then came
back to lead the Jews out of Egypt and through the desert. Moses’ journey shows
how strongly you must believe in God just for a chance at being saved. Moses
had tremendous perseverance in his journey that lasted almost two hundred years.
What Moses did for the Jews forever changed the way of their life. [Jon Scharf
and Jake Moss]
Illuminated Haggadah from 1728/29 by Nathan ben Simson of Mezirici
[Facsimile page]. Illustration: The discovery of Moses. The Nile is set in a
romantic Bohemian landscape showing a contemporary realism with 18th century
costumes and architecture. [R.U.]
Illustrations from the “Golden Haggdah”(Catalonia, Spain, 1320-50) [Facsimile
page]. Illustration: Moses and the Burning Bush (top, right); Moses taking his
wife and sons to Egypt and meeting his brother Aaron(top, left); Moses showing
the serpent rod (bottom, right); Moses and Aaron in front of Pharaoh (bottom,
left). [R.U.]
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Illustration # 14
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Illustration # 14
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Ten Plagues
During the original Passover, the Israelites living in Egypt were slaves to
Pharaoh, and God sent plagues on the Egyptian people to force Pharaoh to free
the Jews. By sending the ten plagues both the Israelites and Egyptians learned
that nature has a physical and spiritual level to it -- both of which are controlled
by God. The plagues affected every aspect of the physical world starting at the
most basic and moving higher. The first plague turned the most basic life-giving
source, water, into blood. Next, He sent a plague of frogs: animals that begin in
the water but then move onto dry land. Then the lice infested the dirt, and then a
higher from of animal, the wild beasts. Then the pestilence hit the cattle: animals
that are used by humans. Then came the boils, which covered the skin of the
people. Hail is the next level, bringing the sky to the land, and then the locusts
that come from the sky. Then the darkness affects the basis of life, and finally, the
killing of every firstborn takes the soul. By sending an escalating set of ten
plagues God showed his power over all that is in the world -- including man’s
heart as he hardened Pharaoh’s heart. [Dianne Hennelly] The Ten Plagues,
according to the Book of Exodus, were visited upon Egypt as part of God’s effort
to free his people, the Israelites, from the oppression they suffered at the hand of
Pharaoh and the Egyptians. There are different interpretations of this Biblical
story; for example, some scientists believe that the Ten Plagues were caused by
an ancient ecological disaster, and explain the miracles in a rational, scientific
way. [Dominic Puccio]
Some present-day Jewish households utilize a commercial “Passover Bag of
Plagues.” These families keep the Seder participants awake and involved by
playfully throwing “frogs,” “hail,” “Nile monsters,” etc. at their loved ones
(Mitch and Shari Steinhorn, Buffalo, NY, 2001). Other communities re-enact the
Crossing of the Red Sea (Santa Monica, CA, 1995). [R.U.]
Midrash
Midrash serves to “flesh out” the Bible, to make it more understandable, to make
its characters more human. It draws meaning from the simple, concise text, and
teaches lessons based on the text. It was created to teach the Bible in a simple,
folksy way, to tell stories and offer moral lessons. It was the sermons, the ethical
lessons drawn from the biblical text of their time. Some of these stories give more
insight to Passover such as Moses at the burning bush, the relationship between
the Pharaoh’s daughter and Moses, and the lessons of the plagues. [Evan
Gropper]
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illustration
31
Illustration
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Midrash is a genre of rabbinic literature that flourished in the formative period of
Judaism (1st-6th century of the Common Era). Midrash is the rabbinic approach to
the Hebrew bible. Midrash is a major hermeneutic enterprise in late antiquity and
the early middle ages that has influenced modern and post-modern literary
criticism. Midrash is often referred to as a method of scriptural exegesis. The
Passover Haggadah contains midrashic material and utilizes the midrashic
approach to text; it is often referred to as a “Midrash.” [R.U.]
Passover in the Talmud
Passover law encompasses over 600 pages of the Mo’ed, the book of Talmudic
commentary dealing with religious holidays. In ten chapters, ancient rabbinical
scholars debated the present-day traditions of the Passover celebration: how/when
to rid the house of leavened bread, how the Seder dinner should progress and
exactly what items are permissible to consume and possess. [Adam Kaufman]
“Searching for Leaven Kit.” Ktav Publishing Inc., Hoboken, NJ, presented this kit
to their authors. This kit contains a wooden spoon for burning the leaven, a
feather which is used for sweeping the leaven onto the spoon, a candle with which
to search for leaven. [R.U.]
Talmud bavli (Reprint of the famous Vilna: Romm, 1860-66 edition of the
Babylonian Talmud). This is one of sixteen volumes. The page contains the
following text, in the middle column of the page:
(1) MISHNAH. ON THE EVENING [OR] OF THE FOURTEENTH [OF
NISAN] A SEARCH IS MADE FOR LEAVEN2 BY THE LIGHT OF A LAMP.
EVERY PLACE WHEREIN LEAVENED BREAD IS NOT TAKEN DOES
NOT REQUIRE SEARCHING, THEN IN WHAT CASE DID THEY RULE,
TWO ROWS OF THE WINE CELLAR [MUST BE SEARCHED]?
[CONCERNING] A PLACE WHEREIN LEAVEN MIGHT BE TAKEN, BETH
SHAMMAI MAINTAIN: TWO ROWS OVER THE FRONT OF THE WHOLE
CELLAR; BUT BETH HILLEL MAINTAIN: THE TWO OUTER ROWS,
WHICH ARE THE UPPERMOST.
(2) GEMARA. What is OR? — R. Huna said: Light [naghe]; while Rab Judah
said: Night [lele].
(3) Now it was assumed [that] he who says light means literally light; while he
who says night means literally night.
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(4) An objection is raised: As soon as the morning was light [or], the men were
sent away, which proves that ‘or’ is day? —
(5) Is it then written, The ‘or’ was morning: [Surely] ‘the morning was or’ is
written, as one says, Morning has broken forth. And [this verse is] in accordance
with what Rab Judah said in Rab's name. For Rab Judah said in Rab's name: A
man should always enter [a town] by day, and set out by day.
(6) An objection is raised: As the light of [or] the morning, when the sun riseth,
which proves that ‘or’ means the daytime? —
(7) Is it then written, ‘or is morning’: surely it is written, ‘as the light of [or] the
morning’, and this is its meaning: ‘and as the light of the morning’ in this world
so shall the rising of the sun be unto the righteous in the world to come.
(8) An objection is raised: And God called the light [or] Day which proves that or
is daytime? — This is its meaning: the advancing of light He called Day. If so,
‘and the darkness He called Night’ means [similarly], the advancing of darkness
He called Night: but surely it is an established principle that it is day until the
appearance of the stars? Rather this is its meaning: The Merciful One summoned
the light and appointed it for duty by day, and He summoned the darkness and
appointed it for duty by night.
(9) An objection is raised: Praise him all ye stars of light [or], which proves that
‘or’ is evening? — This is its meaning: praise him all ye stars which give light. If
so, are only the stars that give light to praise [Him], while those which do not give
light need not praise — yet surely It is written, Praise ye him, all his host? Rather
he [the Psalmist] tells us this: the light of the stars too is [designated] light.
(10) What is its practical bearing? In respect of one who vows [not to benefit]
from light. For it was taught: If one vows [not to benefit] from light, he is
prohibited the light of stars. [R.U.]
Talmud yerushalmi [Portable edition of the Palestinian Talmud] (Warsaw, 1888.
Reprint Jerusalem, 1975). Passover. [R.U.]
Mishneh Torah (a code of Jewish law written by Maimonides in 1180 in Egypt).
An illuminated manuscript page in respect to the laws of Passover from the
famous Kaufmann Collection of Hebrew Manuscripts in Budapest, Hungary.
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Table XLII of the Facsimile edition entitled A Májmúni Kódex by Alexander
Scheiber (Budapest: Corvina, 1980). Maimonides was a physician at the Court of
Salah ad-din in Cairo, a philosopher, and a community leader (1135-1204); he
included the Haggadah in his code. [R.U.]
Song of Songs
This book is part of the Hagiographa section of the bible called “scrolls”
according to the Jewish tradition. There are five small books contained in The
Scrolls. Each of these five books is read on each of the five great occasions of the
Jewish tradition. Song of Songs is a book that is made up of eight chapters and
117 verses that are structured in an allegorical manner. Some bible scholars
interpret the Song of Songs as an allegory that explains the love between God and
Israel. [Gerald Funderburg]
Song of Songs, which is essentially a love poem, is read on the Intermediate
Sabbath of Passover because Passover celebrates the deliverance of G-d’s
beloved people. The contents of the book are also suited to the season of the year,
for it is primarily a spring song: For lo the winter is past, the rain is over and
gone. The flowers appear on the earth, the time of the singing of the birds is
come, And the voice of the turtle is heard in our land. Some commentators regard
the comparison of the ‘loved one’ in the Song to a ‘company of horses in
Pharaoh’s chariot’ as adequate reason for its inclusion in the Passover synagogue
service. They compared the Sabbath to a bride and the Song is essentially a
dialogue of lovers. The Zohar, the medieval mystical Book of Splendor, mentions
that “the Song comprises the whole Torah. It is a song in which those who are
above and those who are below participate; a song formed in the likeness of the
world above which is the heavenly Sabbath.” [R.U.]
Gebetbuch fűr das Pessachfest. (Basel: Goldschmidt, 1982). Prayer book for the
Passover synagogue service. This is a reprint of a famous edition from
Roedelheim, nowadays a suburb of Frankfurt am Main. [R.U.]
Mahzor le-pesah (New York: Hebrew Publishing Company, 1935). Prayer book
for the Passover synagogue service. [R.U.]
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Illustration
Candlesticks
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Candlesticks hold a special place in the Passover ceremony. They are lit before
the meal, and interestingly enough are always lit by the matriarch of the family.
This is one of the few times in Judaism where women take on an active role in
ceremonial practice. [Matthew Draper and Caralyn Desautels]
Candle sticks (Germany, early twentieth century). [R.U.]
Candle sticks (Italy, 1969). [R.U.]
Seder Plate
The Seder plate is a vital part of the Seder meal, which begins after the synagogue
services have ended on the first night of the Passover celebration. The Seder
plate traditionally contains five, but sometimes six foods, which are
representative of the Israelites in Egypt and their coming out of slavery. The food
on the plate consists of a roasted egg, which represents the continuity of life and
the remembrance of the sacrifices made at the temple. Another food is the roasted
shankbone, which may contain some meat at the time of the meal. This bone is
used in the remembrance of the sacrifice of the lamb made by the Israelites as the
Passover offering. The third food is the karpas, which is a green vegetable such as
celery or parsley. The karpas is dipped in salt water to represent the tears of the
Israelites. The fourth food is the maror, or the bitter herbs. The maror is usually
horseradish, and when eaten, it allows the participant to taste the slavery forced
upon the Israelites. The fifth food is the charoset, which consists of a mix of
chopped apples, dates or nuts, and wine. This food represents the clay used by
the slaves of Egypt when constructing the pyramids of Egypt. Finally, the sixth
food is the chazeret. The chazeret is another bitter herb, such as a bitter lettuce
which is eaten along with the maror. [Ellen Kurkowski]
Illustrations: Seder Plates (19th century Israel and 15th century Spain). [R.U.]
Seder plate. Jerusalem Glass (Israel, 1980’s). [R.U.]
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Illustration # 14
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Illustration # 23
Reclining
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Reclining while eating is an act of remembrance and celebration. In Egypt, it was
customary for free people to recline while they ate, lounging and enjoying their
meals. Enslaved people, such as the Israelites, were required to sit upright in
uncomfortable postures. In modern times, Jews recline in commemoration of their
freedom. It is customary to recline to the right, as this is thought to be good luck.
[Matthew Draper and Caralyn Desautels]
Passover Meal (Illuminated Manuscript, 15th century Italy). [R.U.]
Apron. Blue cloth (Designs by Brenda, USA, 1993). The inscription: “Why is this
night different from all other nights? DON’T ASK!” pokes fun at the challenges
of Passover cooking. [R.U.]
The Passover Table by S. R. Friedland (New York: Harper Perennial, 1994).
First edition. A cookbook for Passover. The cover page shows the Seder Plate,
Matzot, and a cup of wine. [R.U.]
Matzah
Jews eat matzah on Passover to remember their ancestor's exodus from Egypt,
when the Jews did not have enough time to let their bread rise. Strictly
unleavened bread can be eaten during Passover, and a thorough search for any
leavened bread must be made before Passover begins. [Alyssa Schneebaum]
Matzot. Box of unleavened bread (The B. Manischewitz Company, Jersey City,
NJ). [R.U.]
Matzah cover (Carmel, Israel, 5752=1993). [R.U.]
Afikoman
On the Seder table there are three symbolic matzahs covered with a cloth.
Following the text of the haggadah, the leader breaks the middle matzah into two.
The larger part is the afikoman, which is a symbolic reminder of the destruction
of the temple. The afikoman is supposed to be the last thing eaten for the whole
night so that the taste of the matzah remains in ones mouth. In order to keep the
children awake and attentive, it is customary for them to "steal" it and refuse to
give it back unless the parents promise them a small gift. Other times, the parents
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hide it and offer a reward to the child who finds it. This gift or reward is usually
a small toy or a small amount of money. [Ben Turits and Brad Humphrey]
The four cups of wine
The mitzvah (good deed) of drinking four cups of wine is dictated from the Sages
to the Jewish people and is a symbol of freedom. Each cup is drunk during
separate parts of the Seder: 1) the Kiddush (blessing over the wine), 2) 2 cups
during the reading of the Haggadah, 3) Hallel (prayers at the end of the dinner).
Over time, scholars have debated the issue of the exact fulfillment of the mitzvah.
They argued over the size of the cup, how much one should drink at once, how
much time you have to drink the cup, and over the type of wine. The basic
conclusion they came to, although still open to debate, is that it must be wine, not
grape juice, the majority of the glass must be consumed in one gulp, and the
standard size of the cup is 3 – 4 ounces. Also, Jews around the world are
reminded of the many years of blood libel throughout history by drinking the four
cups of wine. [Aaron Perlstein]
Wine cup (Germany, 1920’s). [R.U.]
Four Questions
The Four Questions are the fifth part of a fifteen part Passover seder and the
youngest child usually asks the questions and the father responds. The Four
Questions are: Why is that on all other nights during the year we eat either bread
or matzah, but on this night we eat matzah? 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 even once, but on this night we dip twice? Why is it
that on all other nights we eat either sitting or reclining, but on this night we eat in
a reclining position? [Rachel Laskow and Emily Resnick]
Four Sons
The four sons, in Jewish tradition, represent four generations of the Jews in exile
and four different attitudes toward the Jewish religion and culture. The Wise Son
is studious and devoted; the Wicked Son is rebellious; the Simple Son has very
limited knowledge; and the Son Who Does Not Know to Ask knows nothing
beyond a three-letter word—Jew. [Dominic Puccio]
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Illustration
There are four types of sons: a wise son, evil son, simple son, and a son who
doesn’t even know how to ask. During Passover Jewish people learn that there is
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a lesson to be taught by each one. The wise son has developed his perspective
skills and has learned to draw distinctions; he does not view the Jewish religion as
a monolithic mass of commandments, but rather as something complex and deep
with many categories. From him Jews learn that one of the keys to freedom is
becoming thoughtful and discerning. [Diane Henelly]
Illuminated Haggadah from Breslau, Germany, 1768 [Facsimile page].
Illustration: The wise son. [R.U.]
Elijah’s Cup
This highly debated 5th cup of wine during the Passover Seder symbolizes the
fifth statement made by G-d in the Torah, “And I will bring you [to the land of
Israel].” Elijah, the ancient Israelite prophet, will eventually come to enlighten us
with the answer of whether or not a fifth cup should be drunk. He will also let us
know that the Messiah is on his way. [Samantha Tucker]
Elijah’s cup. Silver-plate. Late twentieth century, USA (made in India). [R.U.]
Elijah’s cup. Silver (Germany, 1950’s). [R.U.]
Elijah’s cup. Silver (USA, 1950’s). [R.U.]
Miriam’s Cup
A new addition to the Passover Seder in the early 1970’s, Miriam’s Cup is
performed as an honor to great Jewish females throughout history. The ritual is
named after Miriam, the older sister of Moses who saved him from the laws of
the Pharaoh. Miriam also played an important role in the escape of the Israelites
from bondage. [Mike Ellis]
Miriam’s cup. Porcelain (USA, 2003). [R.U.]
Illuminated Haggadah from 15th century Germany [Facsimile page of the socalled “Darmstadt Haggdah”]. Illustration: Thanksgiving prayer. [R.U.]
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Illustration
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Illustration # 18
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One Song (Echad Mi Yodea)
This festive song is usually sung at the end of the Passover seder. It is sung to
teach about Judaism and to get the children involved in the Passover seder. The
songs starts, “Who knows one? One is God, in heaven and on Earth. Who knows
two? Two are the tablets of the covenant.” The song continues up to number
thirteen, “Who knows thirteen? Thirteen are the temperaments of God.” [Rachel
Laskow and Emily Resnick]
A Pessach Song (Chad Gadya …One Goat/Kid)
This is a song that is recited at the conclusion of the Seder service during the
Passover celebration. It is very similar to a child’s nursery rhyme, but portrays a
much deeper meaning. It illustrates how the people of Israel were oppressed and
persecuted by all nations for many centuries, and how Israel survived through it
all. [Brian Raves]
Clock with Passover theme (“Chad Gad Ya Matza Clock”), 1999. Original
artwork by Mordechai Robert Edel, Vancouver, Canada. Text by the artist:
“Time is of essence. The essence of time is The Holy Ancient One. He is at the
heart of all matter all is a matter of time. Passover is Z’man Matan Cherotenu (the
time of the gift of our freedom). It is the gift of time that our Creator shares of
Himself with us. Ultimate freedom and triumph over darkness and adversity is
only a matter of time. It is written, ‘Hu yanahagenu al mus’ interpreted as “just
like triumphant children we will be led to redemption overcoming all adversity
and even death itself”. It is the children who most enjoy singing Chad Gad Ya,
the song that narrates our journey and culminates in ultimate redemption…” [sic].
[R.U.]
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Illustration # 14
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The Last Supper
The Last Supper, is the Passover dinner Jesus had with his disciples on the night
before he was crucified. The Eucharist celebration at the end of each Mass is
celebrated on the Last Supper in remembrance of the suffering of Jesus. The
Eucharist celebration has meal traditions similar to Passover. Both traditions
involve red wine and bread, however, the symbolism is very different. For
Christians the bread symbolizes the body of Jesus and the wine is his blood, and
for the Jews they both represent redemption and slavery of their ancestors.
[Megan Multack and Maura Hobson]
Passover greeting card, 1999. Illustration: Dayenu (“We should have been
content”), a Passover song. Original artwork by Ruth Roberts, Palm Springs,
California. [R.U.]
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Illustration
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List of Contributors:
Desautels, Caralyn K.
Draper, Matthew S.
Ellis, Michael A.
Funderburg, Gerald
Gropper, Evan M.
Hennelly, Diane S.
Hobson, Maura W
Humphrey, Bradford C.
Kaufman, Adam M.
Kurkowski, Ellen J.
Lapman, Tamara H.
Laskow, Rachel L.
Multack, Megan
Moss, Jacob A.
Perlstein, Aaron S.
Pierce, Schuyler C.
Puccio, Dominic M.
Raves, Brian M.
Resnick, Emily A.
Scharf, Jonathan W.
Schneebaum, Alyssa J.
Tucker, Samantha G.
Turits, Benjamin A.
and Rivka B. Kern Ulmer
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