YUDLOV HAGGADAH THESAURUS Bibliography JEWISH BOOK Judaica PASSOVER Hebrew

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YUDLOV HAGGADAH THESAURUS Bibliography JEWISH BOOK Judaica PASSOVER Hebrew:
$115.00

DESCRIPTION :Here for sale isthe original vintage Jewish \"HAGGADAH THESAURUS\" ( OTZAR HA\'HAGGADAH ) of Isaac YUDLOW , Being \"BIBLIOGRAPHY of Passover HAGGADOT from the BEGINNING of HEBREW PRINTING until 1960\" , One of a LIMITED EDITION of only 1200 COPIES . Together with the older and less updated YAARI thesaurus - The ULTIMATE bibliography and GUIDE of JEWISH HAGGADOT shel PESSACH. Published by Magness Press in JERUSALEM Eretz Israel . The ultimative MUST for every HAGGADAH collector . Original LUXURIOUS cloth HC. Giant edition.10 x14 \" .402 pp + Additional SC supplement . PRISTINEcondition. Perfectly clean and intact ( Pls look at scan for accurate AS IS images ) .Will be sent inside a protective rigid envelope .
PAYMENTS : Payment method accepted : Paypal .SHIPPMENT : SHIPP worldwide is $29 ( It\'s a GIANT extremely heavy book ) .Will be sent inside a protective envelope .Handling within 3-5 days after payment. .

The Haggadah (Hebrew: הגדה‎, \"telling\") is a Jewish religious text that sets out the order of the Passover Seder. Reading the Haggadah is a fulfillment of the scriptural commandment to each Jew to \"tell your son\" about the Jewish liberation from slavery in Egypt as described in the Book of Exodus in the Torah. (\"And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt. \" Ex. 13:8) According to Jewish tradition the Haggadah was compiled during the Mishnaic and Talmudic periods (c. 200 CE-500 CE), although the exact date is unknown. As of 2006[update], the oldest complete readable manuscript of the Haggadah is found in a prayer book compiled by Saadia Gaon in the 10th Century CE. By the end of the sixteenth century, only twenty-five editions had been printed. This number increased to thirty-seven during the seventeenth century, and 234 during the eighteenth century. It is not until the nineteenth century, when 1,269 separate editions were produced, that a significant shift is seen toward printed Haggadot as opposed to manuscripts. From 1900–1960 alone, over 1,100 Haggadot were printed.[1]While the main portions of the text of the Haggadah have remained mostly the same since their original compilation, there have been some additions after the last part of the text. Some of these additions, such as the cumulative songs \"One Kid\" (\"חד גדיא\") and \"Who Knows One?\" (\"אחד מי יודע\"), which were added sometime in the fifteenth century, gained such acceptance that they became a standard to print at the back of the Haggadah. In more recent times, attempts to modernize the Haggadah have been undertaken primarily to revitalize a text seen by some as \"no longer expressing their deepest religious feelings nor their understanding of the Passover festival itself\".[2] However, it should be noted that Orthodox Judaism does not approve of this \"modernization\" and still uses the historical texts.[3]Sephardi and Oriental Jews also apply the term Haggadah to the service itself, as it constitutes the act of \"telling your son.\" According to Jewish tradition the Haggadah was compiled during the Mishnaic and Talmudic periods, although the exact date is unknown. The Haggadah could not have been written earlier than the time of Rabbi Yehudah bar Elaay (circa 170 CE) who is the last tanna to be quoted in the Haggadah. According to most Talmudic commentaries Rav and Shmuel argued on the compilation of the Haggadah,[4] and hence it wasn\'t completed by then. Based on a Talmudic statement, it was completed by the time of Rav Nachman (mentioned in Pesachim 116a). There is a dispute however to which Rav Nachman, the Talmud was referring. According to some commentators this was Rav Nachman bar Yaakov[5] (circa 280 CE) while others maintain this was Rav Nachman bar Yitzchak (360 CE).[6]However the Malbim,[7] along with a minority of commentators believe that Rav and Shmuel were not arguing on its compilation but on its interpretation and hence was completed before then. According to this explanation; the Haggadah was written during the lifetime of Rav Yehudah haNasi,[8] the compiler of the Mishna. The Malbim theorizes that the Haggadah was written by Rav Yehudah haNasi himself. As of 2006[update], the oldest complete readable manuscript of the Haggadah is found in a prayer book compiled by Saadia Gaon in the tenth century. The earliest known Haggadot (the plural of Hagaddah) produced as works in their own right are manuscripts from the thirteenth and fourteenth centuries such as \"The Golden Haggadah\" (probably Barcelona c. 1320) and the \"Sarajevo Haggadah\" (late fourteenth century). It is believed that the first printed Haggadot were produced in 1482, in Guadalajara, Spain; however this is mostly conjecture, as there is no printer\'s colophon. The oldest confirmed printed Haggadah was printed in Soncino, Italy in 1486 by the Soncino family. Although the Jewish printing community was quick to adopt the printing press as a means of producing texts, the general adoption rate of printed Haggadot was slow. By the end of the sixteenth century, only twenty-five editions had been printed. This number increased to thirty-seven during the seventeenth century, and 234 during the eighteenth century. It is not until the nineteenth century, when 1,269 separate editions were produced, that a significant shift is seen toward printed Haggadot as opposed to manuscripts. From 1900–1960 alone, over 1,100 Haggadot were printed.[9]Published in 1526, the Prague Haggadah is known for its attention to detail in lettering and introducing many of the themes still found in modern texts. Although illustrations had often been a part of the Haggadah, it was not until the Prague Haggadah that they were used extensively in a printed text. The Haggadah features over sixty woodcut illustrations picturing \"scenes and symbols of the Passover ritual; [...] biblical and rabbinic elements that actually appear in the Haggadah text; and scenes and figures from biblical or other sources that play no role in the Haggadah itself, but have either past or future redemptive associations\".[10]While the main portions of the text of the Haggadah have remained mostly the same since their original compilation, there have been some additions after the last part of the text. Some of these additions, such as the cumulative songs \"One Kid\" (\"חד גדיא\") and \"Who Knows One?\" (\"אחד מי יודע\"), which were added sometime in the fifteenth century, gained such acceptance that they became a standard to print at the back of the Haggadah. In more recent times, attempts to modernize the Haggadah have been undertaken primarily to revitalize a text seen by some as \"no longer expressing their deepest religious feelings nor their understanding of the Passover festival itself\".[11] However, it should be noted that Orthodox Judaism does not approve of this \"modernization\" and still uses the historical texts. ******** The Passover Seder (Hebrew: סֵדֶר, seðɛɾ, \"order\", \"arrangement\") is a Jewish ritual feast held at the beginning of the Jewish holiday of Passover.[1] The Seder is an intergenerational family ritual prescribed according to Jewish law and based on the interpretation of the Biblical verse commanding Jews to retell the story of the Exodus from Egypt: \"And you shall tell it to your son on that day, saying, \'Because of this God did for me when He took me out of Egypt.\'\" (Exodus 13:8) Traditionally, families and friends gather in the evening to read the text of the Haggadah, an ancient work derived from the seder service prescribed by the Mishnah (Pesahim 10)[2][3] including the narrative of the Israelite exodus from Egypt, special blessings and rituals, commentaries from the Talmud, and special Passover songs. Seder customs include drinking of four cups of wine, eating matza and partaking of symbolic foods placed on the Passover Seder Plate. With a Haggadah serving as a guide, the Seder is performed in much the same way by Jews all over the world.Jews generally observe one or two seders: in Israel, one seder is observed on the first night of Passover; in the Diaspora communities other than Reform and Reconstructionist Jews hold a seder also on the second night.While many Jewish holidays revolve around the synagogue, the Seder is conducted in the family home, although communal Seders are also organized by synagogues, schools and community centers, some open to the general public. It is customary to invite guests, especially strangers and the needy. The Seder is integral to Jewish faith and identity: as explained in the Haggadah, if not for divine intervention and the Exodus, the Jewish people would still be slaves in Egypt. Therefore, the Seder is an occasion for praise and Thanksgiving and for rededication to the idea of liberation. Furthermore, the words and rituals of the Seder are a primary vehicle for the transmission of the Jewish faith from grandparent to child, and from one generation to the next. Attending a Seder and eating matza on Passover is a widespread custom in the Jewish community, even among those who are not religiously observant. Some Sephardi and Oriental Jews call the service the Haggadah, as it constitutes the act of narrating. The full name for the ceremony is Seder Haggadah, \"the order of narration\"; the word \"Seder\" is applicable to any ceremony with a set order, for example Seder Leil Shabbat (the Friday night service) or Seder Rosh Hashanah (the service for the eve of the Jewish New Year). The Seder table is traditionally set with the finest place settings and silverware, and family members come to the table dressed in their holiday clothes. There is a tradition for the person leading the Seder to wear a white robe called a kittel.[4][5] For the first half of the Seder, each participant will only need a plate and a wine glass. At the head of the table is a Seder Plate containing various symbolic foods that will be eaten or pointed out during the course of the Seder. Placed nearby is a plate with three matzot and dishes of salt water for dipping. Each participant receives a copy of the Haggadah, which is often a traditional version: an ancient text that contains the complete Seder service. Men and women are equally obligated and eligible to participate in the Seder.[5][6] In many homes, each participant at the Seder table will recite at least critical parts of the Haggadah in the original Hebrew and Aramaic. Halakhah requires that certain parts be said in language the participants can understand, and critical parts are often said in both Hebrew and the native language. The leader will often interrupt the reading to discuss different points with his or her children, or to offer a Torah insight into the meaning or interpretation of the words. In some homes, participants take turns reciting the text of the Haggadah, in the original Hebrew or in translation. It is traditional for the head of the household and other participants to have pillows placed behind them for added comfort. At several points during the Seder, participants lean to the left - when drinking the four cups of wine, eating the Afikoman, and eating the korech sandwich.[5]Themes of the Seder Slavery and freedom The rituals and symbolic foods associated with the Seder evoke the twin themes of the evening: slavery and freedom. The rendering of time for the Hebrews was that a day began at sunset and ended at sunset. Historically, at the beginning of the 15th of Nisan at sunset in Ancient Egypt, the Jewish people were enslaved to Pharaoh. After the tenth plague struck Egypt at midnight, killing all the first-born sons in the land, Pharaoh let the Hebrew nation go, effectively making them freedmen for the second half of the night. Thus, Seder participants recall the slavery that reigned during the first half of the night by eating matzo (the \"poor man\'s bread\"), maror (bitter herbs which symbolize the bitterness of slavery), and charoset (a sweet paste representing the mortar which the Jewish slaves used to cement bricks). Recalling the freedom of the second half of the night, they eat the matzo (the \"bread of freedom\" and also the \"bread of affliction\") and \'afikoman\', and drink the four cups of wine, in a reclining position, and dip vegetables into salt water (the dipping being a sign of royalty and freedom, while the salt water recalls the tears the Jews shed during their servitude). The Four Cups There is an obligation to drink four cups of wine (or pure grape juice) during the Seder. The Mishnah says (Pes. 10:1) that even the poor are obligated to drink the four cups. Each cup is imbibed at a specific point in the Seder. The first is for Kiddush (קידוש), the second is for \'Magid\' (מגיד), the third is for Birkat Hamazon (ברכת המזון) and the fourth is for Hallel (הלל). The Four Cups represent the four expressions of deliverance promised by God Exodus 6:6-7: \"I will bring out,\" \"I will deliver,\" \"I will redeem,\" and \"I will take.\" The Vilna Gaon relates the Four Cups to four worlds: this world, the Messianic age, the world at the revival of the dead, and the world to come. The Maharal connects them to the four Matriarchs, Sarah, Rebeccah, Rachel, and Leah. (The three matzot, in turn, are connected to the three Patriarchs, Abraham, Isaac, and Jacob.) The Abarbanel relates the cups to the four historical redemptions of the Jewish people: the choosing of Abraham, the Exodus from Egypt, the survival of the Jewish people throughout the exile, and the fourth which will happen at the end of days. Therefore it is very important. Seder Plate The Passover Seder Plate (ke\'ara) is a special plate containing six symbolic foods used during the Passover Seder. Each of the six items arranged on the plate have special significance to the retelling of the story of the Exodus from Egypt. The seventh symbolic item used during the meal—a stack of three matzot—is placed on its own plate on the Seder table. The six items on the Seder Plate are: Maror and Chazeret; Two types of bitter herbs, symbolizing the bitterness and harshness of the slavery which the Jews endured in Ancient Egypt. For maror, many people use freshly grated horseradish or whole horseradish root. Chazeret is typically romaine lettuce, whose roots are bitter-tasting. Either the horseradish or romaine lettuce may be eaten in fulfillment of the mitzvah of eating bitter herbs during the Seder. Charoset; A sweet, brown, pebbly mixture, representing the mortar used by the Jewish slaves to build the storehouses of Egypt. Karpas; A vegetable other than bitter herbs, usually parsley but sometimes something such as celery or cooked potato, which is dipped into salt water (Ashkenazi custom), vinegar (Sephardi custom) or charoset (older custom, still common amongst Yemenite Jews) at the beginning of the Seder. Z\'roa; A roasted shank bone, symbolizing the korban Pesach (Pesach sacrifice), which was a lamb offered in the Temple in Jerusalem and was then roasted and eaten as part of the meal on Seder night. Beitzah; A roasted egg, symbolizing the korban chagigah (festival sacrifice) that was offered in the Temple in Jerusalem and was then eaten as part of the meal on Seder night.