{ "clip_details": { "clip": { "is_admin": 0, "is_owner": 0, "handle": "kadesh-1", "title": "Kadesh", "author": "Jeff", "author_handle": "jzw112", "author_initials": "JE", "covertext": "Kadesh Here we are, ready to perform the mitzvah of the first cup of wine and to dedicate this whole evening \"to telling...", "user_image": "", "user_image_original": "", "body": "<h1><span>Kadesh</span></h1>\n<p>Here we are, ready to perform the mitzvah of the first cup of wine and to dedicate this whole evening \"to telling the story of miracles and wonders that were performed by our ancestors in Egypt on the night of the 15th of the month of <em>Nisan</em>, more than 3200 years ago. This recalls God's promise of redemption to the people of Israel, as it says, \"Remember the day of your Exodus from Egypt\" (Exodus 13:3).</p>\n<p> <em>Fill the first cup of wine</em> </p>\n<p>We are gathered here tonight to affirm our continuity with the generations of Jews who kept alive the vision of freedom in the Passover story. For thousands of years, Jews have affirmed that by participating in the Passover Seder. We not only remember the Exodus, but actually relive it, bringing its transformative power into our own lives.</p>\n<p>The Hebrew word for Egypt, <em>Mitzrayim</em> , means \"narrow straits.\" Traditionally, <em>Mitzrayim</em> has been understood to mean a spiritual state, the \"narrow place,\" a place of confusion, fragmentation, and spiritual disconnection. The way out of <em>Mitzrayim</em> is through <em>chesed</em>, through attempting to understand those who seem so different from us and through translating our responsibility to others into genuine concern and meaningful acts on their behalf.</p>\n\n<p><img src=\"http://www.michaeldorf.com/seder/images/hebrew2.jpg\" alt=\"hebrew2.jpg\" /><img src=\"http://www.michaeldorf.com/seder/images/hebrew3.jpg\" alt=\"hebrew3.jpg\" /></p>\n<p>Drink the first cup of wine.</p>\n<h1> </h1>\n", "cliptype": "text", "clipsource": "Downtown Seder (modified)", "featured": 0, "featuredIn": null, "is_public": 1, "is_published": 1, "media": { "image": null, "audio": null, "video": null }, "thumbnail": null, "clip_section": [ { "haggadah_section": "Kadesh", "slug": "kadesh" } ], "likes": 0, "downloads": 236, "tags": [], "themes": [], "language": "0", "is_bookmarked": "0", "is_liked": 0, "meta_tags": { "title": "Kadesh | Passover haggadah by Jeff", "description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. Find artwork, family", "keywords": "", "og:type": "article", "og:url": "https://www.haggadot.com/clip/kadesh-1", "og:title": "Kadesh | Passover haggadah by Jeff", "og:description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. Find artwork, family", "og:image": "" } } }, "contributed_by": { "author": "Jeff", "handle": "jzw112", "author_initials": "JE", "total_books": 1, "total_clips": 4, "total_followers": 0, "is_following": 0 }, "user_book": null, "clips_by_author": [ { "clip": { "is_admin": 0, "is_owner": 0, "handle": "introduction-3", "title": "Introduction", "author": "Jeff", "author_handle": "jzw112", "author_initials": "JE", "covertext": "INTRODUCTION Seders are weird. I am reminded of that every Passover when I watch the non-Jewish guests flip through the...", "user_image": "", "user_image_original": "", "body": "<p><b><span>INTRODUCTION</span></b></p>\n<p>Seders are weird. I am reminded of that every Passover when I watch the non-Jewish guests flip through the haggadah in polite disbelief. “What are we <em>doing</em> here?” the youngest child ritually inquires. “We’re telling the story of the Exodus!” we ritually reply. But we aren’t. We’re saying blessings, talking about food, drinking glass after glass of wine, singing what sound suspiciously like drinking songs, and playing children’s games. The one time we’re supposed to be telling a story to our children—during the <em>maggid—</em> we’re actually explicating bits of text in the whimsical fashion beloved of the ancient rabbis, rather than recounting the details of the flight from Egypt. No child or outsider will ever learn the flow of the Exodus narrative from a seder.</p>\n<p>Ah, but Judaism’s <em>like</em> that, we say with pride. Labyrinths of text. Allusions to allusions. You can’t just blunder in. You have to master the rules of Jewish rhetoric. But the haggadah is weird even by Jewish standards. What other liturgical text instructs us to recline like aristocrats and discuss at length the fine points of flat bread, parsley, and eggs? What other service requires us to drink to excess and eat a sandwich for an appetizer?</p>\n<p>There’s a reason the haggadah feels <em>goyish</em> : Formally speaking, it’s Greek. It’s a Judaicized version of a Greek genre called “symposium literature.” You’ve read other examples in philosophy class. Plato loved the form. So did his fellow student of Socrates, Xenophon. The symposium enshrined the most appealing traits of the Hellenic personality: conviviality, Epicureanism, a love of good conversation.</p>\n<p>Symposia came in many flavors. Some featured communal singing; some began with prayer. But all revolved around table talk, freewheeling discussions of everything from the origins of the world to the peculiarities of different kinds of fish, meat, and  vegetables. These conversations were recorded (or made up), says the Greek historian Plutarch, to further “a deeper insight into those points that were debated at table.” For, he continued, “the remembrance of those pleasures which arise from meat and drink is ungenteel and short-lived … but the subjects of philosophical queries and discussions remain always fresh after they have been imparted.”</p>\n<p>Nowadays, Jewish scholars deny that the haggadah comes from symposium literature. Symposia, they say, were likely to degenerate into bacchanalias; seders are comparatively sober. Ancient Jews ate communal meals too; they didn’t need to model theirs after the Greeks’. Besides, we know why the rabbis came up with the seder. They needed to reinvent Judaism after the destruction of the Temple. We have seders because we can’t offer the sacrifice of the paschal lamb.</p>\n<p>All this may be true without diminishing the likelihood that the rabbis took from the symposium the components that make the seder different from all other Jewish festive meals, namely, the instruction to talk and a mandate to do what it takes to get a good conversation going. And what <em>does</em> it take? Two things: first, the egalitarian ethos of the dinner table, rather than the hierarchical etiquette of the yeshiva or the synagogue. As Plutarch pointed out about the symposium, “Questions should be easy, the problems known, the interrogations plain and familiar, so that they may neither vex the unlearned nor frighten them from the disquisition.” And second, a relatively rare (for the rabbis) spirit of indulgence. As the rabbis themselves put it: On Passover, “it is a commandment to please one’s children and the members of one’s household … with wine. Rabbi Yehudah says, [please] women with what is befitting them and children with what is befitting them.”</p>\n<p>So, this Passover, be sure to drain your glass before you pour the next one; pass the nuts and candy; and let no conversation die before its time, lest you violate both the spirit and the law of the seder.</p>\n\n<p><span>(Judith Shulevitz, 25 March 2010)</span></p>\n", "cliptype": "text", "clipsource": "Judith Shulevitz", "featured": 0, "featuredIn": null, "is_public": 1, "is_published": 1, "media": { "image": null, "audio": null, "video": null }, "thumbnail": null, "clip_section": [ { "haggadah_section": "Introduction", "slug": "introduction" } ], "likes": 0, "downloads": 246, "tags": [], "themes": [], "language": "0", "is_bookmarked": "0", "is_liked": 0, "meta_tags": { "title": "Introduction | Passover haggadah by Jeff", "description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. Find artwork, family", "keywords": "", "og:type": "article", "og:url": "https://www.haggadot.com/clip/introduction-3", "og:title": "Introduction | Passover haggadah by Jeff", "og:description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. Find artwork, family", "og:image": "" } } }, { "clip": { "is_admin": 0, "is_owner": 0, "handle": "four-sons-how-text-changed", "title": "Four Sons: How the text changed", "author": "Jeff", "author_handle": "jzw112", "author_initials": "JE", "covertext": "The Four Sons The “Wicked Son,” we are told by the Haggadah, is to be scolded for asking, “What does this service mean t...", "user_image": "", "user_image_original": "", "body": "<p><b><span>The Four Sons</span></b></p>\n<p><span>The “Wicked Son,” we are told by the Haggadah, is to be scolded for asking, “What does this service mean to you?” (Hebrew lakhem), since by saying “to you” rather than “to us,” he excludes himself from the Jewish community. And yet, right before he makes his appearance we have the “Wise Son” — and what does the Wise Son ask? He asks, “What are the testimonies and the statutes and the judgments which the Lord our God has commanded you?” (Hebrew etkhem), just like the Wicked Son! What’s the difference?</span></p>\n<p><span>Both the Wicked and the Wise Son’s questions (as well as those of the “Simple Son” and the son “who does not know how to ask”) are biblical quotations. The Wicked Son’s quotation comes from Exodus 12:26, the Wise Son’s from Deuteronomy 6:20 and the Haggadah seems to be making the point that although both say “you,” the questioner in Deuteronomy is genuinely interested in the customs of Passover, whereas the questioner in Exodus is dismissive of them.</span></p>\n<p><span>However, the earliest compilers of the Haggadah clearly had in front of them an alternate version of the verse from Deuteronomy whose wording was “… which the Lord our God has commanded <i>us</i>” (Hebrew <i>otanu</i>) rather than “has commanded you.”</span></p>\n<p><span>The evidence for this comes from both rabbinic and nonrabbinic sources. The rabbinic sources are two: the third-and-fourth-century-C.E. Jerusalem Talmud and the Mekhilta of Rabbi Ishmael, a late fourth-or-early-fifth-century halachic text. In both of them, we hear about the same Four Sons who appear in the Haggadah — and in both, the Wise Son says “us” rather than “you.”</span></p>\n<p><span>Were the Jerusalem Talmud and the Mekhilta deliberately emending the biblical verses to strengthen the contrast between the two sons? Apparently not, for our nonrabbinic sources tell us that there were manuscripts of the Bible itself that had “us” and not “you” in the verse from Deuteronomy. There are two of these sources also: the third-and-second-century-BCE Septuagint, a translation of the Bible into Greek, and the fourth-century-C.E. Vulgate, the Church Father Jerome’s translation of the Bible into Latin. The Septuagint has “…. <i>hosa eneteilato Kyrios ho Theos henom hemin,</i>” and the Vulgate, following in its footsteps, “… <i>quae praecipit Dominus Deus noster nobis.</i>” Clearly, both Jerome and the translators of the Septuagint were working with a Hebrew Bible that was different from the one we have now and had wording identical to that in the Jerusalem Talmud and the Mekhilta.</span></p>\n<p><span>Although the Haggadah as a book is not a datable document, having grown into its present form by a process of accretion over the course of many centuries, its oldest sections also date to the first centuries of the Common Era. One of these sections is the passage about the Four Sons — and in it, too, the Wise Son must have originally said “us” and not “you,” thus opposing him more forcefully to the Wicked Son.</span></p>\n<p><span>Why, then, was this version replaced by the less logical one we have now? The answer can only be that the text of the Bible that came to be canonical for Jews, the so-called Masoretic text, codified in Tiberias in the early Middle Ages, had “you” (<i>etkhem</i>) rather than “us” (<i>otanu</i>) in Deuteronomy 6:20, and that copyists (and later, printers) of the Haggadah fell in line with this, not wanting the Haggadah to be at odds with the Bible. And so the Wise Son was made to be less wise-sounding than he should be, and less wise-sounding than he originally was.</span></p>\n\n<p><span>(<i>Philologos</i> column in the Forward, 24 March 2010)</span></p>\n", "cliptype": "text", "clipsource": "Forward", "featured": 0, "featuredIn": null, "is_public": 1, "is_published": 1, "media": { "image": null, "audio": null, "video": null }, "thumbnail": null, "clip_section": [ { "haggadah_section": "-- Four Children", "slug": "four-children" } ], "likes": 0, "downloads": 273, "tags": [], "themes": [], "language": "0", "is_bookmarked": "0", "is_liked": 0, "meta_tags": { "title": "Four Sons: How the text changed | Passover haggadah by Jeff", "description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. Find artwork, family", "keywords": "", "og:type": "article", "og:url": "https://www.haggadot.com/clip/four-sons-how-text-changed", "og:title": "Four Sons: How the text changed | Passover haggadah by Jeff", "og:description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. Find artwork, family", "og:image": "" } } }, { "clip": { "is_admin": 0, "is_owner": 0, "handle": "the-four-sons", "title": "The Four Sons", "author": "Jeff", "author_handle": "jzw112", "author_initials": "JE", "covertext": "The Four Sons The “Wicked Son,” we are told by the Haggadah, is to be scolded for asking, “What does this service mean t...", "user_image": "", "user_image_original": "", "body": "<p><span>The Four Sons</span></p>\n<p><span>The “Wicked Son,” we are told by the Haggadah, is to be scolded for asking, “What does this service mean to you?” (Hebrew lakhem), since by saying “to you” rather than “to us,” he excludes himself from the Jewish community. And yet, right before he makes his appearance we have the “Wise Son” — and what does the Wise Son ask? He asks, “What are the testimonies and the statutes and the judgments which the Lord our God has commanded you?” (Hebrew etkhem), just like the Wicked Son! What’s the difference?</span></p>\n<p><span>Both the Wicked and the Wise Son’s questions (as well as those of the “Simple Son” and the son “who does not know how to ask”) are biblical quotations. The Wicked Son’s quotation comes from Exodus 12:26, the Wise Son’s from Deuteronomy 6:20 and the Haggadah seems to be making the point that although both say “you,” the questioner in Deuteronomy is genuinely interested in the customs of Passover, whereas the questioner in Exodus is dismissive of them.</span></p>\n<p><span>However, the earliest compilers of the Haggadah clearly had in front of them an alternate version of the verse from Deuteronomy whose wording was “… which the Lord our God has commanded us” (Hebrew otanu) rather than “has commanded you.”</span></p>\n<p><span>The evidence for this comes from both rabbinic and nonrabbinic sources. The rabbinic sources are two: the third-and-fourth-century-C.E. Jerusalem Talmud and the Mekhilta of Rabbi Ishmael, a late fourth-or-early-fifth-century halachic text. In both of them, we hear about the same Four Sons who appear in the Haggadah — and in both, the Wise Son says “us” rather than “you.”</span></p>\n<p><span>Were the Jerusalem Talmud and the Mekhilta deliberately emending the biblical verses to strengthen the contrast between the two sons? Apparently not, for our nonrabbinic sources tell us that there were manuscripts of the Bible itself that had “us” and not “you” in the verse from Deuteronomy. There are two of these sources also: the third-and-second-century-BCE Septuagint, a translation of the Bible into Greek, and the fourth-century-C.E. Vulgate, the Church Father Jerome’s translation of the Bible into Latin. The Septuagint has “…. hosa eneteilato Kyrios ho Theos henom hemin,” and the Vulgate, following in its footsteps, “… quae praecipit Dominus Deus noster nobis.” Clearly, both Jerome and the translators of the Septuagint were working with a Hebrew Bible that was different from the one we have now and had wording identical to that in the Jerusalem Talmud and the Mekhilta.</span></p>\n<p><span>Although the Haggadah as a book is not a datable document, having grown into its present form by a process of accretion over the course of many centuries, its oldest sections also date to the first centuries of the Common Era. One of these sections is the passage about the Four Sons — and in it, too, the Wise Son must have originally said “us” and not “you,” thus opposing him more forcefully to the Wicked Son.</span></p>\n<p><span>Why, then, was this version replaced by the less logical one we have now? The answer can only be that the text of the Bible that came to be canonical for Jews, the so-called Masoretic text, codified in Tiberias in the early Middle Ages, had “you” (etkhem) rather than “us” (otanu) in Deuteronomy 6:20, and that copyists (and later, printers) of the Haggadah fell in line with this, not wanting the Haggadah to be at odds with the Bible. And so the Wise Son was made to be less wise-sounding than he should be, and less wise-sounding than he originally was.</span></p>\n\n<p><span>(Philologos column in the Forward, 24 March 2010)</span></p>\n\n", "cliptype": "text", "clipsource": "Philologos- The Forward", "featured": 0, "featuredIn": null, "is_public": 1, "is_published": 1, "media": { "image": null, "audio": null, "video": null }, "thumbnail": null, "clip_section": [ { "haggadah_section": "-- Four Children", "slug": "four-children" } ], "likes": 0, "downloads": 231, "tags": [], "themes": [], "language": "0", "is_bookmarked": "0", "is_liked": 0, "meta_tags": { "title": "The Four Sons | Passover haggadah by Jeff", "description": "Our simple platform allows you to create a custom Passover Haggadah, with access to unique content contributed by our community. 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