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.

2 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 10th 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

3 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 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.).

4 There is a common misconception that the Jewish religion is defined by the Hebrew bible (often referred to as "Old Testament"), however, Judaism 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

5 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 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 1 Assman, J., Moses the Egyptian. (Cambridge: Harvard University Press, 1998).

6 than is usual for young children. All his actions in his infancy promised greater 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 non- violence 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).

7 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]

9 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 17th 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 20th 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]

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]

-Caralyn K Desautels#16 # 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.]

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.]

24 Haggadah, new edition, published by Maxwell House, Coffee Company, before 1934. White cover. [R.U.]

# 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]

25 Ramesses II (1279-1213). Replica of a statue (s. title page).

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.]

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.]

29 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,

30 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]

illustration

31 Illustration

32 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.

33 (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.

34 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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Candlesticks

36 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.]

Reclining

39 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

40 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]

41 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

42 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 so- called “Darmstadt Haggdah”]. Illustration: Thanksgiving prayer. [R.U.]

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45 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.]

Illustration # 14

47 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.]

48 Illustration

49 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