DOCSLIB.ORG

Shabbat-B'shabbato – Parshat Metzora (Hagadol) No 1620: 8 Nissan 5776 (16 April 2016)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Shabbat-B'shabbato – Parshat Metzora (Hagadol) No 1620: 8 Nissan 5776 (16 April 2016) Shabbat-B'Shabbato – Parshat Metzora (Hagadol) No 1620: 8 Nissan 5776 (16 April 2016) AS SHABBAT APPROACHES Redemption, Prayer, and Torah Study - by Esti Rosenberg, Head of the Midrasha for Women, Migdal Oz In the introduction to his book "The Time of our Freedom" Rabbi Soloveitchik describes the mystic charm of the Seder night: "As a child I would stand and I was enthralled... I was hypnotized by this night... bright with the light of the moon, enveloped in beauty and glory... I was excited and filled with inspiration... Silence, quiet, peace, and a feeling of calm surrounded me. I became used to surrender to a flow of abundant joy and excitement." The Seder night incorporates within it an abstract of our entire religious world, and every Jewish family has the privilege of passing on the tradition of the generations from father to son and from mother to daughter. There are three main elements in the Seder night: The first element is the "story of the Exodus." The historical record is passed down from one generation to the next. Every generation tells the next one in line about the experience of redemption, about the matzot and the packages on the backs of the people, about leaving in the middle of the night, and about the emotional experience of moving from slavery to freedom. It is a first-person account, a true record of what happened to my own ancestors. The emphasis in the story is on personal experience, on faith, and on how the Holy One, Blessed be He, chose us as His nation. "Tell your son the following: G-d acted for me because of this when I left Egypt." [Shemot 13:8]. A second element of the night of Pesach is the joint study of the halachot of the holiday. "You shall also tell him – Nothing is to be eaten after the serving of the Afikoman, in memory of the Pesach Sacrifice." [Haggadah, reply to the Wise Son]. During the Seder every father and mother teaches the children the laws of Pesach – the significance of the Exodus from Egypt. "You shall worship G-d on this mountain" [Shemot 3:12]. The Exodus is significant because of our acceptance of the yoke of the mitzvot, and the Seder night serves as a place of study where everybody in the family has the privilege of studying Torah together. However, the high point of the Seder is the third element. "We begin with our detriment and end with praise... in the end we tell about the miracles and wonders that were performed for us, and about our freedom." The recital of the full version of Hallel and other prayers in the second half of the Seder provides an opportunity to praise the Holy One, Blessed be He, for His daily acts of kindness and for His great miracles at the time of the redemption and at Mount Sinai. The stories of the redemption and the receiving of the mitzvot which are repeated and experienced throughout the long night lead to an outburst of joy and thanksgiving to the Almighty for all the good that He has done for us. During the Seder every family is privileged to pray together – father and daughter, mother and son. They all sing together and recite the Hallel from the depths of their hearts. This is a unique opportunity that comes once every year, as the family joins together to greet the face of the holy Shechina. These three facets of the Seder are indeed exhilarating, each in its own right, but they are even more exciting when they take place within the family. This is a combination of a faithful framework of family tradition together with Torah study and the great power of prayer and giving praise to the Holy One, Blessed be He. 1 All of these elements combine to make up the essence of the Seder night, and the essence of our religious world. POINT OF VIEW A Public Defense of MK Betzalel Smutrich and the Maternity Wards - by Rabbi Yisrael Rozen, Dean of the Zomet Institute By the time you read this article, you may well have forgotten about this subject, so let me remind you: About a week and a half ago, all the men and their wives fell all over MK Betzalel Smutrich and his wife in reaction to their declaration that they prefer to have Jewish maternity wards and not be placed in mixed company with Arab women (the specific complaint about "partying" is a code for the fact that the cultures of the two peoples are foreign to each other). I am no expert about the working of the media, and just how they managed to get from the couple such a "juicy" quote in the interests of making a tumult. But it is clear that any journalist can immediately see the explosive potential which has been provided to him or her, including the massive cannonballs that will soon come into their grasp, engraved with such words as: "prejudice... Nazis... international damage... harm to our delicate relationships... yet another statement by the murderous rightists... He should quit! Fire him!..." And so on... I am not an attorney for Betzalel and Revital Smutrich. If I were familiar with the original context and the platform on which this declaration was made, perhaps my reaction would be that we have a case of a lack of tact and even a possibly foolish remark on their part, since now there will be a rush to block off what the others claim is a breach of ethics. However, now that the subject has come up, I want to discuss the matter in principle, well above the level of the media and the knee-jerking political reactions that are being so skillfully staged. "The Desire of a New Mother" The Smutriches did not say a single word about the level of treatment and service that patients should receive. Nor have they said anything at all beyond the matter of separation of hospital beds in a maternity ward. But we all know that all the hospitals are in a never-ending search for women who are giving birth, since this is considered "good money," paid straight by the National Insurance Institute (Bituach Leumi). There are hospitals which invest in accessories for greater comfort, others take a special interest in nutrition, and some hospitals arrange for close contact between the new baby and the family. Various hospitals have hired advisors to come up with ideas as to how to market the maternity wards to different sectors of the population and how to heap upon them and their families benefits that fit their specific desires. The main thing that they want is for the women to come back for additional births! I have only admiration for the one who identified the demand and raised the idea of offering separate rooms by mutual consent, as yet another attraction on the social or national level. Every Arab woman who gives birth and wants to be in a room where all the women speak the same language and every Jew who wants to be in a room that is exclusively Jewish will have their desires fulfilled. And anybody who does not make an explicit request will be put in a shared room. For the life of me, I cannot figure out what is wrong with such a consensual arrangement. It does not have even a hint of any desire for racism. And there is no hint of any fear that the physicians and nurses will give a lower level of treatment to women who are not of their own nationality. In any case, the principle of mutuality is being conserved. And the entire arrangement is one of mutual consent. I am not innocent, and I know what will be said by those who oppose my approach: "Where will all this end?" Why don't we begin to separate rooms based on religion/irreligion, sector, or political viewpoint (put them on the left or the right of the corridor...), as long as the women agree to such an arrangement? Well, I have two answers to this: (1) We cannot manage our entire lives constrained by the fear of a "slippery slope" and the claim, "Where will this lead?" We cannot cancel any and all actions that are 2 reasonable in themselves just because "unrespectable people" will distort the matter. (2) And we can also look in greater detail at this imaginary fear: There is no way that maternity rooms will be divided up by consent on a basis of politics or sector. On the other hadnd, a separation based on religion or a lack of religion might be reasonable, but only on Shabbat. How pleasant it would be to know that mothers who have given birth would be able to join their families in singing Shabbat "zemirot" and not be disturbed by a radio or television on the holy day. However, I find it hard to believe that even such a separation can be organized in a fair way, and it is harder to believe that any such agreement can be achieved in a public hospital. * * * * * * "A Gentile Charity Collector and A Jewish Charity Collector" In past issues of Techumin, the annual collection of practical halachot published by Zomet Institute, there have been quite a few articles about the proper status of Gentiles who live in our midst. I wrote an article in Volume 4 (5744 – 1984) with the title, "Gentiles in the Jewish State – Autonomy or Dispersed Living?" It was reprinted in my recent book, "Bechatzotzerot Beit Hashem." At the end of the article I quote from the Talmud Yerushalmi: "If a city has both Jews and Gentiles, a Gentile charity collector and a Jewish charity collector are appointed, and collections are made from the Gentiles and from the Jews.
Load more

Recommended publications
  • Temple Israel Library
    NEWELAZAR07252011 Introduction TEMPLE ISRAEL LIBRARY Is organized according to the Elazar Classification Scheme The Elazar classification scheme, first drafted in 1952 for use in the Library of the United Hebrew Schools of Detroit, Michigan, passed through several revisions and modifications and was originally published in 1962, The National Foundation for Jewish Culture assisting with the circulation of the incipient draft for comment and criticism. Wayne State University Libraries provided a grant-in-aid which prepared the manuscript for publication. The Second Edition, which was published in 1978, was revised on the basis of comments by the members of the Association of Jewish Libraries of Southern California. Rita B. Frischer and Rachel K. Glasser of Sinai Temple Blumenthal Library, and the Central Cataloging Service for Libraries of Judaica (CCS) in Los Angeles, assisted in the preparation and revision of the Third Edition. (See David H. Elazar, and Daniel J. Elazar, A Classification System for Libraries of Judaica, Northvale, N.J.: Jason Aronson Inc, 1997.) Its use has spread widely throughout the United States, Israel, and other parts of the Jewish world. Libraries of all kinds, in synagogues and community centers, in Hebrew schools. On college campuses and in research institutions, have adopted the scheme and worked with it. The system is structured around The following ten classes: 001-099 Bible and Biblical Studies 100-199 Classical Judaica: Halakhah and Midrash 200-299 Jewish Observance and Practice 300-399 Jewish Education 400-499 Hebrew, Jewish Languages and Sciences 500-599 Jewish Literature (including Fiction and Children‟s Literature) 600-699 The Jewish Community: Society and the Arts 700-799 Jewish History, Geography, Biography 800-899 Israel and Zionism 900-999 General Works ELAZAR CLASSIFICATION SYSTEM 001---099 Bible and Biblical Studies Torah, Apocrypha, Pseudepigrapha 001 Complete Bible .1 Art, Rare, Special Editions .2 Hebrew with translation .5 Polyglot Bibles .8 Combined “Old Testament” and “New Testament” The Holy Scriptures.
    [Show full text]
  • Archetype and Adaptation: Passover Haggadot from the Stephen P
    Archetype and Adaptation: Passover Haggadot from the Stephen P. Durchslag Collection The week-long, springtime Jewish holiday of Pesach, or Passover, is beloved for its symbolic meaning and joyous customs. Passover marks the freeing of the Israelites from slavery in Egypt, a narrative with universal appeal as a paradigm for collective and, according to some traditions, personal liberation. The Haggadah (plural: Haggadot), or “telling,” is the collection of prayers, legends, and stories recited on the eve of Passover. The basic text derives from the biblical instruction to retell the story of the Exodus each year during Passover in conjunction with a ritual meal called the Seder, or “order” (Exodus 13:8). Over the centuries songs and illustrations have been added to engage children, to whom the story was to be told, and some passages are given added prominence when they resonate with contemporary concerns. Illustrations in medieval manuscripts depict scenes from Exodus, the life of Moses, and Jewish Patriarchs. Many of these scenes continue to appear in early printed Haggadot, but the emphasis shifts to passages drawn directly from the text. The Haggadah has shown remarkable stability and flexibility: thousands of editions in all languages testify to its central role in Jewish life and its ability to incorporate new themes and respond to changing conditions. This exhibition is drawn entirely from the private collection of Stephen P. Durchslag, the largest known collection of Haggadot in private hands. “Archetype and Adaptation” explores the enduring influence of early printed Haggadot as well as the ability of modern versions to reflect political and social developments such as the Holocaust, Zionism, gay rights, and feminism.
    [Show full text]
  • Haggadah and History Fordham University
    Fordham University DigitalResearch@Fordham Faculty Publications Jewish Studies 2019 Haggadah and History Fordham University Follow this and additional works at: https://fordham.bepress.com/jewish_facultypubs Part of the History Commons, and the Jewish Studies Commons Haggadah and History Highlights from Fordham’s Collection April 16th-May 31st, 2019 O’Hare Special Collections, Walsh Family Library Fordham University Haggadah and History Highlights from the Fordham Collection April 16th-May 31st, 2019 Curated by Emma Fingleton FCRH’19 Margaret Keiley FCRH’21 Zowie Kemery FCRH’19 Magda Teter, The Shvidler Chair in Judaic Studies with a contribution from Sarit Kattan-Gribetz, Department of Theology O’Hare Special Collections Walsh Family Library, Fordham University Haggadah and History 1 Passover and the Haggadah 2 Haggadah as Art—Creation of an Iconographic Vocabulary 5 Haggadah and History—Responding to Historical Events 21 Haggadot as a Mirror of Cultural Diversity 31 Haggadot in Commercial Spaces 40 Haggadah and History In 1975, Yosef Hayim Yerushalmi, published his masterful volume Haggadah and History, a visual history of the Haggadah since the early decades of printing until the year his book appeared. The Haggadah, as Yerushalmi noted, is “the most popular and beloved” of Jewish books. What is remarkable about the Haggadah is its historical adaptability. As Jews around the world each year during Passover recount the story of Exodus from Egypt, they make it relevant to their own lives, reflecting on the meaning of the story to their own times. Haggadot, therefore, often reflect not only the historical changes in Jewish culture but also the cultural diversity of Jews across the globe.
    [Show full text]
  • New-Generation-Of-Haggadah-Art.Pdf
    A NEW GENERATION OF HAGGADAH ART FIVE MODERN ARTISTS REINTERPRET THE EXODUS STORY TO INCLUDE EGGED BUSES, STRAY CATS, THE GEORGE WASHINGTON BRIDGE AND MORE... BY SARAH BREGER // n every generation a person is obligated to see him/herself as if he/she had journeyed out of Egypt,” the Haggadah dictates. Since the first known illuminated Haggadah appeared in the 14th century, the story of the Jews’ liberation from bondage has been visualized in innumerable and sometimes surprising ways. For example, the Bird’s Head Haggadah depicts humans with birds’ heads and pronounced beaks. Created in southern Germany, it’s the oldest surviving illuminated Ashkenazi Haggadah, dating to around 1300, and most of its illustrations are found in the margins of the text. On the other hand, the famed Sarajevo Haggadah, produced in Barcelona around 1350, features fall-page illustrations of biblical stories. It is one of many lavish manuscripts from the Middle Ages, when wealthy Jews commissioned Haggadahs for use at their Seders. Manuscript production declined with the rise of the printing press, but Haggadah art flourished. The 1526 Prague Haggadah includes woodcut borders enlivened with the figures of Adam and Eve, Samson and Judith with the head of Holfernes, as well as the Bohemian coat-of-arms. In the 1560 Mantua Haggadah, Abraham crosses the Euphrates in a gondola, and o “OT} the Wise Son is a replica of Michaelangelo’s “Jeremiah” from the Sistine o CO Chapel. One device that would become standard in later Haggadahs 2 o Cl originated in the Venice Haggadah of 1609: 13 separate woodcuts o CO illustrating the order of the Seder.
    [Show full text]
  • What's Inside
    JewishTHE Georgian Volume 28, Number 3 Atlanta, Georgia March-April 2016 FREE WHAT’S INSIDE A Mensch at the Helm On July 1, Rabbi Ari Leubitz will become Atlanta Jewish Academy’s new head of school. Page 7 Farber on Film Funnyman Jerry Farber gets laughs and gets serious in a new short film. Page 13 Remember the Children This year’s Yom HaShoah Commemor- ation, at Greenwood Cemetery, will honor the children of the Holocaust—those who died and those who survived. By Harold Kirtz Page 40 Artists Among Us Atlanta is home to several accomplished members of the American Guild of Judaic Art. Page 16 A Telling Collection Rabbi Tobias Geffen’s 2007 donation of 99 Haggadot to Emory University’s Pitts Theology Library has inspired more donations and acquisitions. By M. Patrick Graham Page 9 Davis Expansion In less than a year, The Davis Academy will have a new performing arts center, Lower School cafeteria, and more. Page 22 Page 2 THE JEWISH GEORGIAN March-April 2016 have lived, we, somehow, did maintain Coldwell Banker elements of shared interest. #1 TEAM Metro Atlanta Communal continuum Having the foundation of a common of individual humans, but rather it is a history and elements of shared interests many-faceted community. Regardless of are critical components that have provided how some people may wish to define and the communal linkage. But these do not BY Marvin constrict their affiliation, their Jewishness and will not stand alone and require the does impart a unique tint to their universe. shared support for the common good.
    [Show full text]
  • HERALD Pages 11-20 the Only English-Jewish Weekly in Rhode Island and Southeastern Massachusetts
    Rhode Passover Greetings --HERALD Pages 11-20 The Only English-Jewish Weekly in Rhode Island and Southeastern Massachusetts VOLUME LXXVII, NUMBER 19 THURSDAY, APRIL S, 1990 35< PER COPY Will Our Grandchildren Be Jewish? Commission Looks at Jewish Education __________ by Andrew S ilow Carroll educatio n organiza1ions, Mandel lengc n umber one." from city to city. but starting for families. Washington J e"·ish Week has assembled a 47-mcmbcr T he North American Jewish salaries for J..: wish day school "Teachers don't feel they're WASHINGTON (lTA) - comm ission of philanthropists community already spends some teachers arc o ften $5,000 less held in high regard," said Rabbi Mon on Mandel is of that genera­ and educators with hopes of $ 1 billion on Jewish education, than for public sch0ol teachers. ('hanina Rabinowitz. principal tion of North America n Jews revolutio nizing the way North accord ing to Schiffs estimates. "You're not going to a11ract of the North Shore Hebrew who achieved the kind o f mate­ American Jews regard Jewish That figure includes the more teachers into the field when the Academy in Grca1 Neck. 'Td rial and social success 1hcir par­ education. than $500 million spcn1 in tui­ most they can earn after 10 to 15 like 10 sec additional profession-· ents and grandparents only This June. when 1hc commis­ tio n 10 Jewish day schools. $175 )"Cars. with a master's degree. is al I raining tha t not only wouldn't dreamed about. sion announces 1he results of million in Sunday schools and $35.000 a year.
    [Show full text]
  • The Pesach Feast1 by Erich Töplitz, Frankfurt A. M. the Illustrations Are
    The Pesach Feast1 by Erich Töplitz, Frankfurt a. M. The illustrations are from the exemplary sample collection of the Gesellschaft zur Erforschung jüdischer Kunstdenkmäler, Frankfurt am Main The Pesach or Passover feast is celebrated for eight (in Palestine only seven) days starting on the 15th of Nissan in remembrance of the Jewish homes being passed over during the slaying of the firstborn in Egypt and of the subsequent liberation from suppression in Pharaoh’s country. Because of the hasty exodus, it was not possible to leaven the bread for the journey and, hence, the unleavened bread, “matzah,” was kept as the feast’s symbol. At the time of the Temple, the Pesach sacrifice was at the center of the ceremonies; in the wake of its destruction, a domestic celebration evolved, the Seder (order), which is accompanied by various symbolic activities and by the savoring of symbolic dishes. It takes place on the first two evenings (in Palestine only on the eve) of the feast and is observed by reciting the story of the exodus from Egypt and various psalms and prayers that are read from a small book, the Haggadah (narration). * The Seder Table and its Utensils Among the utensils, the Seder plate, on which the three matzoth are placed, must be mentioned above all. This round flat dish is usually made from conventional pewter, similar to the Purim plate, with which it is frequently confused. Like the latter, it is covered with an abundance of engravings; Seder keywords, important sentences from the Haggadah, pictures of the exodus from Egypt, the Ten Plagues, and the four questioning children, the Passover lamb, and the baking of the matzoth, the story of the little lamb, etc.
    [Show full text]
  • Fund Og Forskning
    FUND OG FORSKNING BIND 59 2020 DET KGL. BIBLIOTEK FUND OG FORSKNING Bind 59 2020 FUND OG FORSKNING I DET KONGELIGE BIBLIOTEKS SAMLINGER Bind 59 2020 With summaries KØBENHAVN 2020 UDGIVET AF DET KGL. BIBLIOTEK Om billedet på smudsomslaget: Illustration fra udgivelsen Nye Billed- og Læsebog for Børn, 1808, af C.C. Boeck, se side 102 Det kronede monogram på kartonomslaget er tegnet af Erik Ellegaard Frederiksen efter et bind fra Frederik 3.s bibliotek. Om titelvignetten se side 35 © Forfatterne og Det Kgl. Bibliotek Redaktion: Claus Røllum-Larsen Artikler i Fund og Forskning gennemgår ‘double blinded peer- review’ for at kunne antages. Undtaget fra denne norm er dog i dette nummer artiklerne under ‘Fund’. Grafisk tilrettelæggelse: Strandbygaard A/S ISSN 0069-9896 Fig. 1: Moses to the right Aron to the left and Kopenhagen in Hebrew capital letters. www.facsimiles.com AN ARTIST IN THE MAKING Yehuda Leib ben Eliyya Ha-Cohen’s Haggadah, Copenhagen, 17691 af Ulf G. Haxen Introduction The revival – or renaissance – of Jewish book painting in the 17th and 18th centuries has been thoroughly documented and researched in the past decades.2 And focus has, for artistic reasons, been on the Bohe- mia-Moravian school of book painting and its ramification into Central and Northern Europe. Scribes and book painters of the Bohemia-Moravian pictorial tradition crisscrossed Central and Northern Europe with their art from Nikolsburg in Moravia to Vienna, and from Vienna to Darmstadt, Bonn and Amsterdam, coming to the ‘three communities’ Hamburg, Altona, Wandsbeck and eventually reaching the Danish capital city, Copenhagen. Among the most prominent artists are Samuel of Dressnitz, Aron Wolf 1 The Haggadah is an illustrated narrative of the dramatic rescue of the Israelites from Egyptian bondage based upon the Biblical book, Exodus 13:8 seq.
    [Show full text]
  • Descriptive Catalogue of Looted Judaica
    Descriptive Cataalogue of Looted Judaica New York Partially Updated Second Edition 2014 First Edition 2009 2 Photo on front page: Offenbach, Germany, Some of the six hundred Torah scrolls that were brought to the Offenbach Archival Depot from all over the American-administered area, 1946. Yad Vashem Photo Archive Archival Signature: 368 Album Number: FA2 73/42 This catalogue represents the results of the current best efforts research of the Claims Conference and is based upon information obtained by the Claims Conference to date. The Claims Conference makes no representation as to its accuracy or completeness and the catalogue should not be relied upon or used as proof, legal or equitable, as to current or past ownership of the items described within. 3 Table of Contents Disclaimer page 5 Foreword page 6 PART A. INTRODUCTION I. Introduction: Goal and Purpose page 7 II. Overview: Historical Background page 10 1.1 Spoliation of Jewish Property page 10 1.2 Restitution Efforts after World War II page 22 III. Selected Bibliography page 38 IV. Archival Records page 66 1.1. Observations and General Information page 66 1.2. Selected Archives page 67 1.3. Online Archival Records page 72 1.4. Claims Conference Sponsored page 72 Archival Projects: The Virtual Reconstruction of the Records of the Einsatzstab Reichsleiter Rosenberg PART B. DESCRIPTIVE CATALOGUE page 74 By Country Albania, Argentina, Australia, Austria, Armenia, Azerbaijan Belarus, Belgium, Bolivia, Bosnia & Herzegovina, Brazil, Bulgaria Canada, Chile, Colombia, Costa Rica, Croatia, Cyprus, Czech Republic This catalogue represents the results of the current best efforts research of the Claims Conference and is based upon information obtained by the Claims Conference to date.
    [Show full text]
  • The Material Culture and Architecture of the Jews of Central Asia 1800-1920
    THE MATERIAL CULTURE AND ARCHITECTURE OF THE JEWS OF CENTRAL ASIA 1800-1920 Universiteit Leiden - Research Master’s in Middle Eastern Studies Maïra Kaye Acknowledgements I would like to thank all those who helped me carry out this research project, namely my advisor Dr. Elena Paskaleva, IICAS director Dimitry Voyakin, Alim Feyzulayev, and all the staff at IICAS. I am grateful to the University of Samarkand (SamDU) for hosting me in their dormitory for three months. I thank Rafael Elnatanov for his great hospitality in inviting me to Shabbat dinners and introducing me to other members of the Jewish community in Bukhara, as well as Valeria Kraeva and Behruz Kurbanov for their help with my research in Bukhara. In the age of working from home (wherever that is), the website of Library Genesis and SciHub are indispensable, so a shout-out to Alexandra Elbakyan, as well as to Brewster Kahle for the fantastic Internet Archive. Free access to knowledge for all! To my family, Mom, Dad, Théo, Tavi, vovó, and, in memoriam, vovô. 2 TABLE OF CONTENTS LIST OF MAPS ................................................................................................................................... 4 ABBREVIATIONS ............................................................................................................................. 4 GLOSSARY ........................................................................................................................................ 4 INTRODUCTION ..................................................................................................................................
    [Show full text]
  • Barry Lawrence Ruderman Antique Maps Inc
    Barry Lawrence Ruderman Antique Maps Inc. 7407 La Jolla Boulevard www.raremaps.com (858) 551-8500 La Jolla, CA 92037 [email protected] (Seder Haggadah Shel Pasah) (Amsterdam Haggadah with Map) Stock#: 30060 Map Maker: Bar Yaaqov Date: 1695 (1712) Place: Amsterdam Color: Uncolored Condition: VG Size: 19 x 10.5 inches Price: SOLD Description: Good example of Amsterdam Haggadah and map of the Holy Land, the first obtainable map of the Holy Land to utilize entirely Hebrew lettering. Bar Yaaqov's map appeared in Moses Wesel's Amsterdam edition of the Passover Haggadah. For many years, it was believed to be the first map of the Holy Land printed in Hebrew until the recent discovery of a 1621 map described by Nebenzahl (plate 40). Drawer Ref: Case Maps Stock#: 30060 Page 1 of 3 Barry Lawrence Ruderman Antique Maps Inc. 7407 La Jolla Boulevard www.raremaps.com (858) 551-8500 La Jolla, CA 92037 [email protected] (Seder Haggadah Shel Pasah) (Amsterdam Haggadah with Map) The famed Amsterdam Haggadah is a milestone in the history of Hebrew printing and illustration, introducing a whole new iconographic approach to haggadah illustration. Of all the early printed illustrated Passover haggadot, the Amsterdam Haggadah of 1695 had the greatest impact on subsequent editions. The artist Abraham Bar Yaaqov, a convert to Judaism, borrowed most of the illustrations from Mathaeus Merian, a Christian artist whose illustrations for both bibles and history books were widely known throughout Europe. It was from among these engravings that the models for the illustrations in the Amsterdam Haggadah were chosen.
    [Show full text]
  • JPS Commentary on the Haggadah Historical
    IPS Commentary on the Haggadah To our parents) Jean and Michael Best and Rachel 'liT and Allan Zukerman) who imbued us with the centralityt:tlity of Torah) importance of Israel) and a love of the Jewish ppeople;e)- and to our children) Jacob) Noah)) andAri)and Ari) to whom we strive to pass on these values.values_ Jane and Edward Best IPS Commentary on the Haggadah Historical Introduction, Translation, and Commentary Joseph Tabory Foreword by David Stern ----):---.- The Jewish Publication Society Philadelphia 2008 • 5768 JPS is a nonprofit educational association and the oldest and foremost publisher ofJudaica in English in North America. The mission ofJPS is to enhance Jewish culture by promoting the dissemination ofreligious and secular works) in the United States and abroad) to all individuals and institutions interested in past and contemporary Jewish lift. Copyright © 2008 by Joseph Tabory First edition. All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, except for brief passages in connection with a critical review, without permission in writing from the publisher: The Jewish Publication Society 2100 Arch Street, 2nd floor Philadelphia, PA 19103 Design and Composition by El Ot, Israel 08 09 10 II 12 10 9 8 7 6 5 4 3 2 I Library of Congress Cataloging-in-Publication Data: JPS commentary on the Haggadah: historical introduction, translation, and commentary / Joseph Tabory ; foreword by David Stern. - 1st ed. p. cm. Includes the text of the Haggadah in English and Hebrew.
    [Show full text]