The JPS Commentary on the Haggadah: Historical Introduction, Translation, and Commentary

The Passover Haggadah

The Passover Haggadah A Note About the Translation The translation is a new translation, trying to use modern English, but it does retain some archaic language, based on traditional English translations. Biblical texts are quoted from the NJPS translation, except where the text of the haggadah reflects a different understanding of the biblical passages. In those cases, the translation has been adapted accordingly. The translation ofthe name ofGod has been a problem since antiquity. The unique name of the God of the Jews, who is the God of all humanity, is the Tetragrammaton (YHVH). All the other terms for God, such as Adonai) Elf Elohim) Tzevaot., and so on, are names that are used also for human entities. Their use as terms for God is meant to imply that God is the Supreme Being. However, already in ancient times, it was considered improper to pronounce the Tetragrammaton and the term LORD (Adonai) was substituted for it. The Septuagint consistently translates the Tetragrammaton by kurios (LoRD), using theos (God) to translate Elohim. This is reflected in English translations that use "LORD" as the substitute for the Tetragrammation and "God" for "Elohim." Some early Greek manuscripts used a different method, actually copying the Hebrew letters ofthe Tetragrammaton within the Greek text. I have decided to follow this convention in a more modern form, as practiced in a recent translation of the siddur, transliterating the Hebrew substitute for the Tetragrammaton , Adonai. This enables us to use the term "LORD" as the translation of "Elohim)" which better reflects its true meaning. The translation of"melekh ha-olam" is also problematic as it is not absolutely clear whether "olam" is spatial, and the term should be translated "IZing of the universe," or "olam" is temporal and the term should be translated "Eternal lZing." We have accepted the traditional English translation: lZing of the umverse. Traditional blessings end with a praise of God in a participial form. Thus, for instance, the blessing before eating vegetables ends with "borei pJri haadamah ." This may be translated either as "who creates fruit of the ground" or as "creator of the fruit of the ground." Although traditional translations generally used the first form, I think that the second form reflects more accurately the idea that the sages were trying to convey. 73 IPS COMMENTARY ON THE HAGGADAH Preparing for the Seder Traditional haggadot begin the instructions for the evening with instructions for the preparation ofthe seder plate. The plate has its own history. In the times of the Mishnah and Talmud, people reclined either before small tables or before bases for tables. The food for each course was brought either on a tray that was placed on the table or on a tabletop that was placed on the base. The removal ofthe tray or tabletop after the first dipping was meant to provoke the children to wonder why the food was being removed before they had eaten. When people began to use big tables that were set before the people sat down, they retained the custom ofremoving the food by placing the special foods that were to be used at the seder on a tray or in a basket that could then be brought in and removed as part ofthe ritual. Rav Saadiah Gaon prescribes bringing a table (that is, tray) with only the vegetables and the dip necessary for the first dipping. Mterward, he writes that they should bring the matzah and the other foods on a separate table or they should put these things on the table in front of them. The first one to suggest any particular arrangement for the foods on the table was apparently Maharil (Germany, ?136o-1427). Maharil addressed two issues. His first requirement was that all the special foods should be on the tray that was to be removed. For example, one should not put some of the matzah on the table, rather than on the tray, for then those matzot would not be removed when it was time to remove the food. The second issue was how the foods should be arranged on the tray. Here he merely insisted that the vegetable for the first dipping should be closer to the master of ceremonies than was the matzah. The reason for this was not practical but halakhic. One should not pass over a mitzvah that is in front ofone for the sake ofanother mitzvah. Thus if the matzah were closer...