Digging with Darren » Haggadah

Celebrate Tu Bishvat!

Darren — Thu, 06 Jan 2011 15:50:27 +0000

What do wheat, barley, grapes, figs, pomegranates, olives, honey and/or dates and this month have in common? Two weeks from today is a minor holiday called Tu Bishvat. Tu Bishvat means the 15th (ו + ט) of the Hebrew month of Shevat. A few years ago our family started celebrating Tu Bishvat, and it has been a unique and fun time for the family to remember the provision of Hashem in our lives, as well as to do something for Him in a practical way.

So, you don’t understand Tu Bishvat and are not sure why you should celebrate it? First Fruits of Zion has just released two new resources to help believers both understand and celebrate this yearly event in a meaningful way, fully centered on Messiah Yeshua.

Since the second Temple, Tu Bishvat is a day that has been designated to demarcate time in regard to how the tithe from the produce of trees was given (I won’t go into the details now, but it is an interesting study). Since the destruction of the Holy Temple, this date has lost much of its significance. However, during the Middle Ages there was a resurgence which made the celebration of Tu Bishvat once again significant and meaningful. Once again, this date is being restored, but to believers.

PLANT, FFOZ’s first booklet, is designed to help you learn:

that the fifteenth of Shevat (Tu Bishvat) was recognized in Temple times as an important day in Temple worship
that Yeshua was aware of this day, and perhaps even taught about it
the evolving history of its observance post-Temple
activities and ideas about how to celebrate Tu Bishvat
stories and encouraging testimonies from believers in the land of Israel about modern observances

BLOOM is a Tu Bishvat Haggadah, similar to a Passover Haggadah, which will walk you through enjoying a Tu Bishvat seder in your home with family and friends. It is the most recent addition to the Vine of David “branch” of FFOZ.

BLOOM is inspired by the story of the early pioneers of the modern State of Israel. This seder reflects upon the dreams of a Jewish national homeland in the Promised Land throughout the centuries and its culmination with Zionism in the nineteenth and twentieth centuries. Bloom is simple and not deeply mystical. It focuses the modern return of the Jewish people to their land as a part of the broader plan of world redemption.

Contemplate our Master Yeshua’s heart of thankfulness for the land and his lament as he perceived its destruction. Share in the vision of the Messianic Jewish luminaries who longed to see that hope restored in the State of Israel, the “beginning of the sprouting of our redemption.”

Since all of the observances related to Temple worship are not currently in effect, modern Tu Bishvat has observances similar to Arbor Day in which trees are planted in Israel, often in memory of a loved one. This year, we have a special goal. We want to send the funds to Israel to plant a sapling in the name of our unborn child we recently lost. Maybe you have a similar situation and would like to remember a loved one. The Jewish National Fund is a great place to accomplish this.

Tu Bishvat for 2011 is Thursday, January 20th

If you’ve never experienced Tu Bishvat, this year can be your first. Don’t delay. Order these resources today so that you will have them in time for your seder. Experience something unique and special with your family while making a difference in the world.Similar Posts:

J-BOM: JPS Commentary on the Haggadah, Pt. 2

Darren — Thu, 08 Apr 2010 23:44:29 +0000

April’s J-BOM Book: Visions of the Fathers by Rabbi Abraham Twerski

The JPS Commentary on the Haggadah

Joseph Tabory

The Jewish Publication Society, 2008

Ordering Info

This, the second half of my review of The JPS Commentary on the Haggadah, unfortunately, I have run out of time to highlight all of the interesting information which Tabory puts forth in this succinct volume. We are well into April, and I need to focus my attentions on the April J-BOM review (Visions of the Fathers by Rabbi Abraham Twerski – one of my favorite commentaries on Pirkei Avot). There is, however, one last thing I want to make sure I hit.

I have often been troubled over the last decade or so of celebrating the seder meal in regard to the seeming absence of the answers to the Four Questions in the Maggid. Tabory makes a connection between the mandate of R. Gamliel and the questions. Gamliel requires the “mention” (in context, the “discussion”) of three things at the seder meal: pesach (referring to the meat of the Pesach offering), matzah and maror. He states,

Examination of the best manuscripts of the Mishnah and early haggadot show that there were originally only three questions, which may be summarized as “Why do we eat only matzah? Why do we dip (referring to the dipping of the maror)? Why do we eat only roasted meat?” Thus it seems to be a reasonable assumption that R. Gamliel’s explanations of the significance of Pesach, matzah, and maror are the answers to the three questions, although distanced from them in the haggadah.¹

In essence, the original three questions were changed over the centuries to deal with the change of custom (particularly the absence of the pesach after the destruction of the Second Temple), but the answers continued as a type of curious provocation which were not explicit in their connections to the new questions. I feel this is a reasonable explanation which tends to put in a missing piece of the puzzle surrounding the haggadah.

I’m sure I’m not the only one who has struggled to try and make some kind of connection between the Questions and the answers. In my Greek-oriented mind (which has to have a clear connection of all the dots), when I created my own haggadah, I attempted to make a clear connection of a question with its answer. Rather than maintaining the mystique and encouraging questioning, I have formulaically given both the problem and the solution. But this is what we are accustomed. Rather than chewing our own food, we have someone else chew it for us. Although this particular example is innocuous, the overarching snapshot is that this is a sad commentary on our culture and the spiritual state of the majority of believers.

There are also a few instances in which Tabory actually rejects interpretations of the text which have traditionally been thought to be written as anti-Christian polemic. It is interesting to hear his opinions on this, because he appears to be unbiased in his approach (he takes the opposition position a time or two as well). The two examples he gives (and defends as not being anit-Christian in origin) are: 1) the de-emphasis of Moses as the redeemer, and 2) the re-interpretation of the Afikomen as the “bread of distress/affliction.” In both cases, Tabory looks at the earliest historical sources (including Philo, an interesting source considering the topic) and refutes (or cast serious doubt on) the interpretation.

Lastly, the listing of the various differences between haggadot across cultural and linguistic lines is fascinating and much attention has been spent in tedious comparisons between them. Tabory does a masterful job at presenting these with fine granularity in the areas that are significant enough for examination. If you’re interested in this type of examination of one of the most central texts of Judaism, The JPS Commentary on the Haggadah is a welcome addition to your bookshelf.

Page 14. ↩

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J-BOM: JPS Commentary on the Haggadah, Pt. 1

Darren — Thu, 25 Mar 2010 13:00:00 +0000

The JPS Commentary on the Haggadah

Joseph Tabory

The Jewish Publication Society, 2008

Ordering Info

I have officially jumped on the J-BOM wagon, and I appreciate the call to action by fellow-blogger, Derek Leman. If you are not sure of what this “J-BOM” thing is about, Derek explains it for you here. This is my first installment of my review on the JPS Commentary, be sure to check back for subsequent posts, as well as posts reviewing a new book each month.

The JPS Commentary on the Haggadah from the Jewish Publication Society is the first book for all of us J-BOMmers to review. It was very nice to be able to know about this resource prior to Passover this year, as I believe it will enhance my personal experience of Passover.

Let me begin by saying that this commentary is not for the average person wanting to find out how to better celebrate Passover. It is for those who have celebrated the feast for several years and have wondered about the origins of all of the strange rites, traditions and expressions found within the haggadah. However, even within this group, it is probably not a blanket recommendation for addition to your reading list. This commentary is a scholarly approach at peering beneath our current text of the haggadah through textual & higher criticism, comparing our current text to many early variations of the text that, although extant, are not in use. Tabory makes note that “the earliest sources that help us understand the modern seder are those found in talmudic literature” (p.1). And although he does make reference to arguments regarding Christian scholarship regarding many related topics, including the Last Supper, he does not consider the Gospels of the New Testament a valid source from which we can learn anything regarding the earliest seder expressions. Maybe this is due to the fact that his position is somewhat opposed to any kind of interpretation of the seder experience from the believing community. Maybe this is due to his not considering the Last Supper of Jesus to be a seder meal, as many have reasonably argued¹. Whatever the case, rabbinic literature is his primary source, and the majority of these works appear to come from the Cairo Genizah (in the case of what Tabory terms the “Eretz Yisra’el” tradition) or sources such as the siddurs of R. Amram Gaon and R. Saadiah Gaon (both from the 9th century, and follow the “Babylonian” tradition).

In regard to this vast sea of literature, Tabory appears to have a knack for pouring over massive volumes of historical & rabbinic works and compressing the essentials into a very small space. He makes many assertions about the origins of the haggadic elements, however, which may be problematic for the average reader. Yet in his pulling on the sacred threads, he is deeply reverent and respectful of traditional interpretation and understanding. Tabory does a thorough job at peeling back layer upon layer of text to uncover the earliest records of the Passover tradition in a way that is both curious and rewarding.

I plan on posting several insights and thoughts brought up by Tabory, but one of the things I would like to note first is regarding the historic nature of the haggadah. In regard to this we can be certain of one thing: The haggadah has never been a static text. Although our present text represents the current and definitive expression of the seder experience, it has not been without challenge or modifications historically. It has been a very dynamic text; one which has changed throughout the centuries in order accommodate the every-changing circumstances of each generation in order that one may be able to regard himself as though he actually left Egypt, as it says: “He brought us out from there in order to bring and give us the land which He had promised to our ancestors” (Deut. 6:23). Although many might view this as a corruption, or paganizing of the service, it can also be viewed as proof that the haggadah has ever been a living organism, bent on elucidating the purpose of redemption in each generation. Tabor notes that “the Torah does not prescribe exactly how the post-Exodic paschal meal should be eaten nor does it prescribe any ceremony connected with it” (p. 4). This is noteworthy in that each generation and community have adapted this ritual in some way or another throughout the centuries, not re-creating it as some would have us do², but adapting it. Personally, I think this fortifies a Messianic position in that we should be able to produce Messianic versions of the haggadah unapologetically, without feeling we have tipped any sacred cows. We are only adapting to our needs to express Hashem’s redemption according to our understanding, the same as each of the previous generations.

With that said, let me begin my actual commentary with an interesting note regarding the traditional four cups of wine. In his overview of the seder and its history, Tabory makes an observation regarding these cups. He states, “The texts of the second cup, which embodies the story of the Exodus, and those of the fourth cup, Hallel or songs, are unique to this evening. Some of these texts belong to the tannaitic stratum of the haggadah, having been added between the destruction of the Second Temple (c. 70 C.E.) and the redaction of the Mishnah (c. 220 C.E.), while other were added even later” (p. 7). Although here, Tabory speaks of texts in association to the additional cups³, I believe we might also be able to deduce that these cups may not have been in use during this time either. Thus, we have a better explanation of why it appears that during the Last Supper Yeshua only drinks from two cups, rather than the traditional four.

Another interesting note that seems obvious, but I have failed to recognize it until he brought it out, is the fact that the Maggid (the telling of the Exodus) and the Shulchan Orech (the actual Passover meal) are really not connected. The Maggid actually takes place prior to the meal, rather than surrounding or in relationship to the meal. This is due to the post-Temple era in which the modern seder evolved. Since there was no lamb to be the focal point of discussion for the evening, the discussion naturally shifted to the expressions of redemption that could be represented tangibly in the evening. Hence the four cups representing the four⁴ expressions of redemption found in Exodus 6:6-7.

This is all I have time for now. I will post more soon…

But Tabory cannot be faulted for this. Take for instance the argument of Jonathan Klawans in the Biblical Archaeology Review: http://www.bib-arch.org/e-features/jesus-last-supper.asp ↩
Some Messianic or Christianized haggadot stray very far from the traditional text in order to “fix” it. However, I believe a book such as this would help their understanding of the elements of the haggadah to become more mature. ↩
Tabory notes that the first and third cups are traditional cups associated with festive meals, to which the houses of Hillel and Shammai took issue in regard to interpretation. ↩
Although many have seen not less than five expressions, the fifth found in Exodus 6:8, “And I will bring you to the land I swore.” The debate surrounding this fifth cup lead to the Cup of Elijah. ↩

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Moses, The Alabaster Jar and the Haggadah

Darren — Tue, 09 Mar 2010 12:25:18 +0000

What do these three things have in common? Scripture says that wherever the Gospel is preached, the story of the woman with the alabaster jar will be told, “in memory of her.” (Mark 14:1-9) However, her name is never mentioned. You would think if the event was that important her name would be mentioned to add to this memorial. This is where the Moses & the Haggadah come in.

When the Exodus event is mentioned, what main character comes to mind? None other than Moses. However, what main character is mysteriously absent from the Passover Haggadah? Moses.

Why is this so? It is to teach us that the story of redemption is not about this person or that. It is about the plan of Hashem to redeem mankind. Too many times we are miffed when we are not recognized for what a great mitzvah we performed. We’ve done something really great (like holding our tongue when all of our soul is screaming out inside), and yet no one really cares. As a matter of fact, they expect more and push all of our buttons in just the wrong spots.

This is where remembrance becomes the key to our redemption. It’s not about me. It’s not about you. It’s about Hashem and His Messiah. If we have done our part, all we can hope to merit is saying, “We are unworthy servants; we have only done our duty” (Luke 17:10). “He must become greater; I must become less” (John 3:30).Similar Posts:

Tuesday Last Day for Ordering Haggadot

Darren — Mon, 30 Mar 2009 12:45:42 +0000

Just wanted to say that if you plan on ordering any Haggadot (plural of Haggadah), you will need to do so today or tomorrow at the very latest to receive it in time for Pesach/Passover, unless we arrange for an alternate shipping method. The response to the Haggadot offering has been well received, for which I am thankful I can contribute to the community of Messiah.

Please keep in mind that you can still download it freely (this link has been updated 3/17/10) if you so desire.

Thank you for your support of this site! Early Chag Sameach!Similar Posts:

Messianic Passover Haggadah Available for Purchase

Darren — Wed, 18 Mar 2009 04:25:48 +0000

My Cup of Redemption Passover Haggadah is now available for purchase. The price is $12 per copy or $10 each for a 5-pack, and includes the following features:

Full color cover & back
52 pages
Spiral bound (to lay flat when reading)
Messianic implications of Passover
English, Hebrew & Transliteration for key blessings
Easy-to-read typesetting & layout

This year, the first Seder will be Wednesday night, April 8 (5769/2009). Order today to make sure you have yours in time for Pesach!Similar Posts:

Announcing the Cup of Redemption Haggadah

Darren — Tue, 17 Mar 2009 10:51:14 +0000

Thanks to everyone who gave me input on deciding what to name my Messianic haggadah. Special thanks to Aaron Eby for choosing the “winning” title, “Cup of Redemption.” I wracked my brain with numerous options for titles, but landed on “Cup of Redemption” as the title, because it conveyed my point of connecting the Exodus and the Last Seder of our Master, Yeshua, plus it has great imagery attached to it. Thanks, Aaron for the great suggestion!

You have two options for getting your hands on this haggadah. You can either download it for free as a pdf doc (Adobe® Reader), or if you’re like me and want the “full effect,” you can purchase a physical copy, complete with a full-color cover and spiral binding—so that it lays flat at the Seder table as you are reading from it. I’ll have the physical version available this afternoon, but in the meantime you can download the pdf and check it out.

Update: The Haggadah has been updated as of March 14, 2010! Physical copies are available for shipping now.

Download: Cup of Redemption Haggadah (PDF)Similar Posts:

Haggadah for Pesach

Darren — Fri, 06 Mar 2009 11:49:36 +0000

FYI – In the next few days I plan on making available my Passover Haggadah for sale on the site for anyone who might want to use it for this year’s Passover Seder. It will include a full-color cover, spiral binding (so that it will lay flat at the Seder table), and approximately 62 pages of original content (well, as original as you can get without straying from the basic text). I will also include some audio to go along with it. I will also re-post the electronic version in PDF format for free download for those who would like to print their own. I am in the process of making the final edits & corrections now. If you are interested in this resource, I would really like to hear from you.Similar Posts: