As a somewhat belated followup to an earlier discussion at my AJHistory blog (z”l), I would like to add the following to the list of interesting-academic-footnotes:

There is something reminiscent of Jorge Luis Borges in the seemingly infinite series of translations represented in [Azariah] de Rossi’s Hebrew translations of the Latin translation of the Greek account of the Greek translation of the Hebrew Bible, made only more dizzying by Joanna Weinberg’s English translation of de Rossi’s Hebrew translation of the Latin translation of the Greek account of the Greek translation of the Hebrew Bible.

Source: Deena Aranoff, “In Pursuit of the Holy Tongue: Jewish Conceptions of Hebrew in the Sixteenth Century,” (unpublished PhD dissertation, Columbia University, 2006), 129 (n.4).

Haggadah shel Pesach:
Reflections on the Past and Present
by Eliezer Brodt

Perhaps the topic which has engendered the most commentary in Jewish literature is the Haggadah shel Pesach. There are all kinds, in all languages, and with all types of commentary, pictures, etc. Whatever style one can think of, not one, but many Haggadahs have been written. So, whether it’s derush, kabbalah, halakha, mussar or chassidus there are plenty of Haggadahs out there. Then, there are people who specialize in collecting haggadahs although they do not regularly collect seforim. In almost every Jewish house today one can find many kinds of Haggadahs. In 1901 Shmuel Wiener, in A Bibliography of the Passover Haggadah, started to list all the different printings of the Haggadah. Later in 1960, Abraham Yaari, in his work titled A Bibliography of the Passover Haggadah, restarted the listing and reached the number 2700. After that, many bibliographers added ones which Yaari omitted. In 1997, Yitzchak Yudlov printed his bibliography on the Haggadah, entitled The Haggadah Thesaurus. This thesaurus contains a beautiful bibliography of the Pesach Haggadahs from the beginning of printing until 1960. The final number in his bibliography listing is 4715. Of course ever since 1960 there has been many more printed. Every year people print new ones; even people who had never written on the Haggadah have had a Haggadah published under their name, based on culling their other writings and collecting material on the Haggadah. When one goes to the seforim store before Pesach it has become the custom to buy at least one new Haggadah; of course one finds themselves overwhelmed not knowing which to pick!

Every year, besides for the new Haggadahs being printed, old ones are reprinted, some in photo off-set editions, others with completely retype set. One such Haggdah that has been reprinted and retype-set is the Haggadah Marbeh Lesaper. The author is R. Yididiah Tiyah Weil the son of R. Nesanel Weil, the author of the well-known commentary on the Ro”SH – the Korbon Nessanel. This Haggadah was first printed in 1791 and until 2002 it was never reprinted. See Yudolov, The Haggadah Thesaurus pg. 32 #355). Others point out an interesting bibliographical note, specifically that there is no mention of the author on the title page. There is, however, a haskamah (letter of approbation) from Reb Yididiah Weil to the sefer. However, we know that aside from giving a haskamah, he is also the author. R. Eliezer Fleckeles in his sefer Teshuva MeAhavah (vol. 2 siman 239) writes that Reb Yididiah Weil is the author. R. Fleckeles points out that in the Haggadah, the author cites from his father the Korbon Nessanel. Additionally, today we can be certain that R. Yididiah is the author as we have the original manuscript of this work in R. Yedidyah’s handwriting is sitting at the Jewish National and University Library on the Givat Ram campus of the Hebrew University of Jerusalem (Ms. Heb. 8°2744).

A bit of biographical information about R. Yedidiah. He was born in 1722 and died in 1806 at the age of 84. He was a student of both his father the Korban Nesanel, and R. Yonason Eibyshutz, and served as the Rav of Karlsruh, and as the Rosh Yeshiva. He wrote much, however, aside for this Haggadah nothing else of his was printed until 1977.[1] And, although some has been published, much of his work remains in manuscript as is apparent here.

The style of this Haggadah is not limited to peshat, rather he includes much in the style of derush and remez. It has many original and interesting explanations on the Haggadah. He also quotes a few things from his father the Korbon Nessanel. Additionally he cites to “old manuscripts” which he found as well.

I would like to give a few samples of the many interesting points I found throughout this Haggadah not specifically related to Pesach. He brings that he heard Jews have one more tooth then non-Jews, 16 on top and 16 on bottom (pg. 33). While discussing if there was the plague of lice afflicted even the Jews, as it appears from the well known Midrash that Yaakov did not want to be buried in Egypt as he didn’t want his body affected by the lice plague. R. Weil wants to suggest that in fact the lice did enter even Goshen, however, this was limited to the animals and did not affect the people themselves. (pg 58). He has an interesting explanation regarding the Midrash that says Yishai, the father of Dovid haMelech, had planned a relationship with his handmaid which supposedly should have resulted in Dovid haMelech’s birth; Dovid’s mother having switched places with the handmaid resulted in Dovid haMelech being a suspect mamzer in his father’s eyes. [2] (pg 100) He brings from an “old manuscript” that the author of Nishmas was ר’ שמעון בן כיפא . (pg 114).[3] Another point which he cites to an “old manuscript” is that Shlomo Hamelech wrote ישתבח.(pg 121).[4] He writes that on Yom tov there is a נשמה יתירה although we do not make a מיני בשמים after Yom Tov (pg 115). He also says there are two types of נשמה יתירה on shabbos, although not everyone gets them (pg 115). He brings an interesting discussion from his uncle R. Avraham Brodie about the possibility that Sarah’s pregnancy with Yitzchak lasted 12 months (pg 124- 125).[5] He says that he heard the פיוטים חד גדיא ואחד מי יודע were found on a manuscript from the Beis Medrash of the R. Elazar Rokeach (pg 140 and pg 151).[6] He writes that many do not like to say הרחמן הוא יקים לנו סוכת דוד הנופלת on Shabbos and Yom tov because the Beit Hamikdash can not be built on shabbat and Yom Tov. However he writes they are mistaken because Rashi and Tosafot both write (see Rosh Hashanah 30a) that the third Beit Hamikdash will be built by Hashem Himself, which could be even on shabbat and Yom Tov (pg 138). He poses an interesting question in regard to the minhag brought down in the Shulhan Arukh. On Pesach the custom is to use fancy flatware as well as other fancy utensils. The rest of the year, however, we refrain from doing so due to zecher le-churban. Why then, on Pesach can we ignore the concept of zecher l’churbon. He answers from his father that this is the hidden meaning behind חד גדיא, that we remember the churban of both batei mikdash. He then goes on to explain exactly how it is hidden (pg 148).

Feldheim Publishers is to be commended for their choice in investing to reprint this valuable Haggadah, and making it accessible to the Torah community. I heard the sefer has recently gone out of print; my hopes are that Feldheim will see to make the sefer available once again.

Sources:
[1] See the Introduction to R. Weil’s Hiddushe Rabbi Yedidiah Weil: Masekhet Niddah (Machon Ahvat Shalom, 2003).
[2] Yalkut Mechiri 118:28. See also Birkei Yosef O”Ch 240:4, Siddur HaYaavetz; Siddur HaShL”H to Hallel, and Pesach Einayim to Sotah 10b and Shivli hamaneuh pg 61; Sefer Kushiyot pg 115 and the notes there and Alpha Bet Kadmitah D’Shumuel Zeira from R. Shmuel Ashkenazi pg 239 and onwards.
[3] See also Elbogen, Ha-Tefillah b’Yisrael, pg 86- 87; M. Bar Ilan, Sisrei Tefilah pg 84 and onwards; Mo’adim l’Simcha volume 5 pg 206 – 209 and the Mispacha, Kulmos, issue 34.
[4] See also the Siddur Rokeach pg 233; Siddur R. Shlomo M’Germazia pg 75 and Abudraham (with pairush Tehilah l’Dovid) pg 153 who say the same thing. See the Sha’ar HaKollel (chap. 6, no. 13) and Siddur Tzlusa d’Avraham (vol 1 pg 238) who bring others that argue. However I found that R. Yitzchak Sagi Nohar (the blind) who was the son of the Raavad writes in his pamphlet titled Sod HaDlakas Neros Chanukah at the end (printed in Sefer Zicharon to Rav Yitzchak Hunter and reprinted in back of the Shvut Yitzchak on Chanukah) that Avraham Avinu was the author. See also Ha-Tefillah b’Yisrael pg. 67 and Mo’adim l’Simcha volume 5 pg 210.
[5] see also the lengthy discussion in the recently printed Sefer Amaros Tohros Chitzonis U’Pnimis from R. Yehuda Ha’Chasid in the miluim at the end of the sefer from R. Stal, #6, pg 328-332.
[6] see also R. Yosef Zechariah Stern in his Haggadah Zecher Yosef (pg 30) who writes that he did not find this piut printed before the Sefer maseo Hashem. See also the Haggadah Shelaimah ad. loc.; Assufot, vol 2 pg 201-226; Mo’adim l’Simcha volume 5 chapter 11; Y. Tabory, Pesach Doros, pg. 341-342 and the note on pg 379.

Many of the haggadot that we have mentioned previously as well as many other interesting ones are available for free in there entirety at the JNUL’s site here. All you need is a printer (just make sure to switch to landscape printing for the double paged ones) and you too can have a copy of 1482 haggadah, 1526 Prague haggdah (first fully illustrated haggadah), Venice Ladino haggadah, 1833 English translation, or the 1844 haggadah printed in Calcutta, India to name but a few.

One of the most beautifully done haggadot is that of the Amsterdam, 1695. This haggadah for the first time used copperplate instead of woodcuts to produce the illustrations. Consequently, the illustrations are sharper and more intricate. The illustrator, Avrohom bar Ya’akov mimispchto shel Avrohom avenu, as is apparent from his name, was a convert. Before converting he was a preacher.

His edition of the haggadah was special not only for the copperplate and the illustrations, but for a specific illustration, one of the earliest Hebrew maps of Israel (the map on top, you can click to see a zoomable view). This haggadah included a fold out map (it was rather large) of the travels of the Jews through the desert and into Israel. Many (Yerushalmi and Yaari) incorrectly assert this was actually the first Hebrew map, however, as we will see in a moment that is wrong. But this map and the haggadah was rather popular and was reprinted four times in a little over one hundred years. [It was reprinted this year, however, the reprint is terrible. It seems they photocopied it and then had a three-year-old add color. The map is included in this reprint, not a fold out page, but as the end papers of the binding.]

The map itself has north on the right and east on the right as was common for maps of that time a compass is supplied in the bottom middle of the map. The legend on the top reads “This will allow every person to see the route of the forty year journey . . . ” And in keeping with previous Jewish books there is a nude in the lower right hand corner perhaps representing an Egyptian(?).

This was not the first Hebrew map of Israel. Instead, that milestone goes to a book with its own interesting history. The Biurim on Rashi was published in 1593 in Venice and attributed to R. Nathan Shapiro. This work includes two illustrations. The first is of the menorah (reprinted many times to this day) and the second is a map of Israel. This is the first Hebrew map. However, although on the title page this book is supposedly written by R. Shapiro, this was not the case. Instead, R. Shapiro’s son published his fathers comments on Rashi in 1697 in a work titled Imrei Shefer. In the introduction he explains why there are two books from his father both on the same topic.

ואתם קדושי עליון אל תתמהו על החפץ שזה שתנים ימים יצא בדפוס איזה ביאורים הנקראים על שם הגאון אדוני אבי ז”ל, כי המציאוהו אנשים, אנשי בלי עול מלכות שמים, חיבור אשר מצאו, ומי יודע המחבר אם נער כתבו ורצו לתלותו באילן גדול אדני אבי ז”ל, חלילה לפה קדוש להוציא מפיו דברים אשר אין בהם ממש, כי הכל תוהו ובוהו ומזויף מתוכו, כלו עלו קמשונים כסו פניו חרולים. וכאשר הגיעו הספרים ההם בגלילות אלו הכרוז בהסכמת כל רבני ורשאי המדינות שלא ומכרו ויהיו בבל יראה ובבבל ימצא בכל ארצות אלו. ואשר קנו מהם יחזר להם המעות ולא ימצא בביתך עולה

[“Do not wonder why I am publishing what was published just two years ago, the Biurim, in my father’s name. As wicked people, people who found a book, a book which may have been written by a child. However, they wanted to use my father’s good name to publish their work. But, my father would never say such stupidities which appear in that book, their book is worthless and a forgery. When this was discovered all the Rabbis agreed that this book [Biurim] should be under a ban, no one should be allowed to keep it. Whomever purchased it should have their money returned, they should not allow a stumbling block into their home.”]

So this book was actually a forgery and not really from R. Shapiro however, it still did provide the first map, albeit a crude one. In the Imrei Shefer there is no map.

His son was not the only one to question the authenticity of the Biurim. R. Yissachar Bear Ellenburg in his Be’er Sheva and in his Tzedah L’Derekh states unequivocally that R. Shapiro did not write the Biurim.

Sources: A. Yaari Maps of Israel in the Haggadah, Machanyim, 55 (1971) 152-159; (for more on converts in printing see Yaari, Mehker Sefer, 245-55); Introduction Imrei Sefer, Lublin 1697 (on differences in the printings of the Imrei Shefer see Yudolov, Areshet, 6 (1981) 102 no. 7); Biurim, Venice 1693; R. E. Katzman, “Rabbi Nathan Nata Shapiro – Ha-Megaleh Amukot” in Yeshurun 13 (Elul 2002) 677-700; Introduction [R. E. Katzman]Seder Birkat HaMazon im pirush shel R. Noson Shapiro, 2000 Renaissance Hebraica, 1-10; Yeushalmi, Haggadah and History, plate 69.

As part of the hagadah there is an extensive discussion where various verses are discussed in depth. One of the verses, Devarim 26:7, says that “God heard our pain” (וירא את ענינו), this is interpreted in the hagadah as refraining from martial relations. In the Venice 1629 edition of the hagadah this is illustrated by having husband and wife sleeping in separate beds.

[As you can also see, for some reason the text of this edition has two yuds in the word ענינו I don’t know why.]

Also, you can see in the top left hand corner of the illustration (click on the picture for a more detailed view) a lamp is lit as well. I assume this was also to show the lack of marital relations. The law on Yom Kippur is that one needs to have a light on, according to one understanding this is so one will not come to have relations with ones wife. Perhaps this was used here for the same effect. This understanding is bolstered by the fact the Talmud in Yoma learns the prohabition against marital relations on Yom Kippur from the Eygptian slavery. (Yoma, 74b)

According to one scholar, Israel Yuval, this understanding of the verse is polemical in nature. He explains that when the Jews were prohibited from martial relations this was “pain” as this “counteracts the claim of Jesus’ miraculous birth.” If one could have a child born through miraculous means, then it would mitigate the effect of abstinence. Consequently, we are emphasizing the Jewish view is that such abstinence is harmful.

[However, some have questioned Yuval’s emphasis on finding Christological elements in the hagadah.]

Sources: Yerushalmi, Haggadah and History, plate 50; Joshua Kulp, The Origins of the Seder and Haggadah, Currents in Biblical Research, 4.1(2005) 109-134 (discussing Yuval and summarizing the state of the current literature); Safrai and Safrai, Haggadah of the Sages, 136-138.