The Origins of the Seder
< Continued from page 1
II) The Seder Rituals and Vocabulary
Entrails
The ?hero? of Mishnah Pesahim, Chapter 10, is the shamash, the servant, who mixed the wine with water and served it, brought in the matzah, hazeret and haroset, and more. According to the Tosefta (10:5), ?the Shamash dipped the entrails [in salt water] and served the guests?, while ?The Banquet? of Philoxenes of Cythera (5th-4th century B.C.E.) relates that ?the slave set before us...sweetest morsel of entrails? (Stein, p.
28).
Reclining
According to the Mishnah (10:1), even a poor person may not eat on Erev Pesah ?until he reclines? on a couch. Athenaeus relates that in Homer?s time ?men still feasted sitting, but gradually they slid from chairs to couches, taking as their ally relaxation and ease? (Stein, p. 17). Furthermore, according to the Talmud (Pesahim 108a), one must recline on one?s left arm while eating. This too was the practice at symposia as seen in many ancient illustrations. (6)
Many Cups of Wine
According to the Mishnah (10:1), a person must drink four cups of wine at the Seder. The Greeks too drank many cups of wine at the symposium. Antiphanes (4th century B.C.E.) said that one should honor the gods to the extent of three cups of wine (Stein, p. 17).
Netilat Yadayim
According to Tosefta Berakhot (4:8, ed. Lieberman p. 20), the servant poured water over the hands of those reclining at a Jewish banquet. The Hebrew term is ?natelu v?natenu layadayim? (literally: ?they picked up and poured water on the hands?).
Both Stein (p. 16) and Bendavid say that this is a translation of a Greek idiom which means ?to take water on the hands?. (7)
Hazeret
According to the Mishnah (10:3), the servant brings hazeret, which is lettuce (8), before his master, who dips it in salt water or other liquids until the main course is served. Indeed, the Talmud relates (Berakhot 57b = Avoda Zara 11a) that Rabbi Judah the Prince, who was very wealthy and well-versed in Hellenistic culture, ate hazeret all year long. Similarly, Athenaeus (ca. 200 C.E.), Rabbi Judah?s contemporary, mentions lettuce seven times in his ?Learned Banquet?, an encyclopedic compilation about Greek and Roman food and drink (Stein, p. 16).
Haroset
According to the Mishnah (10:3), the servant serves haroset with the meal. The tanna kamma (=the first or anonymous rabbi in the mishnah) says it is not a mitzvah, while R. Eliezer bar Zadok says it is a mitzvah. The first tanna was no doubt correct because the Mishnah itself (2:8) says that haroset was eaten at banquets all year long with flour. Once again, Athenaeus describes similar dishes at length, and discusses whether they should be served before or after dinner. Heracleides of Tarentum, a physician of the first century B.C.E., recommended eating these dishes as appetizers rather than as dessert (Stein, p. 16).
Hillel?s ?Sandwich?
According to the Talmud (Pesahim 115a) and to the Haggadah itself, Hillel the elder used to eat a ?sandwich? of the paschal lamb, matzah and marror. Similarly, the Greeks and Romans used to eat sandwich bread with lettuce (Stein, p. 17).
Afikoman
According to the Mishnah (10:8), ?one may not add an afikoman after the paschal lamb?. The Tosefta, Bavli and Yerushalmi give three different interpretations of this word. In 1934, Prof. Saul Lieberman proved that the correct meaning is ?one should not stand up from this eating group and join that eating group? (Yerushalmi Pesahim 10:4, fol. 37d). He refers to the Greek word epikomon ? at the climax of the symposium the revelers used to leave their house and barge into another house and force the family to join in their merry-making. The mishnah is saying that this particular Hellenistic custom may not be done after eating the paschal lamb. (9) Rabbi Professor David Golinkin II) The Seder Rituals and Vocabulary
Entrails
The ?hero? of Mishnah Pesahim, Chapter 10, is the shamash, the servant, who mixed the wine with water and served it, brought in the matzah, hazeret and haroset, and more. According to the Tosefta (10:5), ?the Shamash dipped the entrails [in salt water] and served the guests?, while ?The Banquet? of Philoxenes of Cythera (5th-4th century B.C.E.) relates that ?the slave set before us...sweetest morsel of entrails? (Stein, p. 28).
Reclining
According to the Mishnah (10:1), even a poor person may not eat on Erev Pesah ?until he reclines? on a couch. Athenaeus relates that in Homer?s time ?men still feasted sitting, but gradually they slid from chairs to couches, taking as their ally relaxation and ease? (Stein, p. 17). Furthermore, according to the Talmud (Pesahim 108a), one must recline on one?s left arm while eating. This too was the practice at symposia as seen in many ancient illustrations. (6)
Many Cups of Wine
According to the Mishnah (10:1), a person must drink four cups of wine at the Seder. The Greeks too drank many cups of wine at the symposium. Antiphanes (4th century B.C.E.) said that one should honor the gods to the extent of three cups of wine (Stein, p. 17).
Netilat Yadayim
According to Tosefta Berakhot (4:8, ed. Lieberman p. 20), the servant poured water over the hands of those reclining at a Jewish banquet. The Hebrew term is ?natelu v?natenu layadayim? (literally: ?they picked up and poured water on the hands?). Both Stein (p. 16) and Bendavid say that this is a translation of a Greek idiom which means ?to take water on the hands?. (7)
Hazeret
According to the Mishnah (10:3), the servant brings hazeret, which is lettuce (8), before his master, who dips it in salt water or other liquids until the main course is served. Indeed, the Talmud relates (Berakhot 57b = Avoda Zara 11a) that Rabbi Judah the Prince, who was very wealthy and well-versed in Hellenistic culture, ate hazeret all year long. Similarly, Athenaeus (ca. 200 C.E.), Rabbi Judah?s contemporary, mentions lettuce seven times in his ?Learned Banquet?, an encyclopedic compilation about Greek and Roman food and drink (Stein, p. 16).
Haroset
According to the Mishnah (10:3), the servant serves haroset with the meal. The tanna kamma (=the first or anonymous rabbi in the mishnah) says it is not a mitzvah, while R. Eliezer bar Zadok says it is a mitzvah. The first tanna was no doubt correct because the Mishnah itself (2:8) says that haroset was eaten at banquets all year long with flour. Once again, Athenaeus describes similar dishes at length, and discusses whether they should be served before or after dinner. Heracleides of Tarentum, a physician of the first century B.C.E., recommended eating these dishes as appetizers rather than as dessert (Stein, p. 16).
Hillel?s ?Sandwich?
According to the Talmud (Pesahim 115a) and to the Haggadah itself, Hillel the elder used to eat a ?sandwich? of the paschal lamb, matzah and marror. Similarly, the Greeks and Romans used to eat sandwich bread with lettuce (Stein, p. 17).
Afikoman
According to the Mishnah (10:8), ?one may not add an afikoman after the paschal lamb?. The Tosefta, Bavli and Yerushalmi give three different interpretations of this word. In 1934, Prof. Saul Lieberman proved that the correct meaning is ?one should not stand up from this eating group and join that eating group? (Yerushalmi Pesahim 10:4, fol. 37d). He refers to the Greek word epikomon ? at the climax of the symposium the revelers used to leave their house and barge into another house and force the family to join in their merry-making. The mishnah is saying that this particular Hellenistic custom may not be done after eating the paschal lamb. (9)
II) The Seder Rituals and Vocabulary
Entrails
The ?hero? of Mishnah Pesahim, Chapter 10, is the shamash, the servant, who mixed the wine with water and served it, brought in the matzah, hazeret and haroset, and more. According to the Tosefta (10:5), ?the Shamash dipped the entrails [in salt water] and served the guests?, while ?The Banquet? of Philoxenes of Cythera (5th-4th century B.C.E.) relates that ?the slave set before us...sweetest morsel of entrails? (Stein, p.
28).
Reclining
According to the Mishnah (10:1), even a poor person may not eat on Erev Pesah ?until he reclines? on a couch. Athenaeus relates that in Homer?s time ?men still feasted sitting, but gradually they slid from chairs to couches, taking as their ally relaxation and ease? (Stein, p. 17). Furthermore, according to the Talmud (Pesahim 108a), one must recline on one?s left arm while eating. This too was the practice at symposia as seen in many ancient illustrations. (6)
Many Cups of Wine
According to the Mishnah (10:1), a person must drink four cups of wine at the Seder. The Greeks too drank many cups of wine at the symposium. Antiphanes (4th century B.C.E.) said that one should honor the gods to the extent of three cups of wine (Stein, p. 17).
Netilat Yadayim
According to Tosefta Berakhot (4:8, ed. Lieberman p. 20), the servant poured water over the hands of those reclining at a Jewish banquet. The Hebrew term is ?natelu v?natenu layadayim? (literally: ?they picked up and poured water on the hands?).
Both Stein (p. 16) and Bendavid say that this is a translation of a Greek idiom which means ?to take water on the hands?. (7)
Hazeret
According to the Mishnah (10:3), the servant brings hazeret, which is lettuce (8), before his master, who dips it in salt water or other liquids until the main course is served. Indeed, the Talmud relates (Berakhot 57b = Avoda Zara 11a) that Rabbi Judah the Prince, who was very wealthy and well-versed in Hellenistic culture, ate hazeret all year long. Similarly, Athenaeus (ca. 200 C.E.), Rabbi Judah?s contemporary, mentions lettuce seven times in his ?Learned Banquet?, an encyclopedic compilation about Greek and Roman food and drink (Stein, p. 16).
Haroset
According to the Mishnah (10:3), the servant serves haroset with the meal. The tanna kamma (=the first or anonymous rabbi in the mishnah) says it is not a mitzvah, while R. Eliezer bar Zadok says it is a mitzvah. The first tanna was no doubt correct because the Mishnah itself (2:8) says that haroset was eaten at banquets all year long with flour. Once again, Athenaeus describes similar dishes at length, and discusses whether they should be served before or after dinner. Heracleides of Tarentum, a physician of the first century B.C.E., recommended eating these dishes as appetizers rather than as dessert (Stein, p. 16).
Hillel?s ?Sandwich?
According to the Talmud (Pesahim 115a) and to the Haggadah itself, Hillel the elder used to eat a ?sandwich? of the paschal lamb, matzah and marror. Similarly, the Greeks and Romans used to eat sandwich bread with lettuce (Stein, p. 17).
Afikoman
According to the Mishnah (10:8), ?one may not add an afikoman after the paschal lamb?. The Tosefta, Bavli and Yerushalmi give three different interpretations of this word. In 1934, Prof. Saul Lieberman proved that the correct meaning is ?one should not stand up from this eating group and join that eating group? (Yerushalmi Pesahim 10:4, fol. 37d). He refers to the Greek word epikomon ? at the climax of the symposium the revelers used to leave their house and barge into another house and force the family to join in their merry-making. The mishnah is saying that this particular Hellenistic custom may not be done after eating the paschal lamb. (9) Rabbi Professor David Golinkin II) The Seder Rituals and Vocabulary
Entrails
The ?hero? of Mishnah Pesahim, Chapter 10, is the shamash, the servant, who mixed the wine with water and served it, brought in the matzah, hazeret and haroset, and more. According to the Tosefta (10:5), ?the Shamash dipped the entrails [in salt water] and served the guests?, while ?The Banquet? of Philoxenes of Cythera (5th-4th century B.C.E.) relates that ?the slave set before us...sweetest morsel of entrails? (Stein, p. 28).
Reclining
According to the Mishnah (10:1), even a poor person may not eat on Erev Pesah ?until he reclines? on a couch. Athenaeus relates that in Homer?s time ?men still feasted sitting, but gradually they slid from chairs to couches, taking as their ally relaxation and ease? (Stein, p. 17). Furthermore, according to the Talmud (Pesahim 108a), one must recline on one?s left arm while eating. This too was the practice at symposia as seen in many ancient illustrations. (6)
Many Cups of Wine
According to the Mishnah (10:1), a person must drink four cups of wine at the Seder. The Greeks too drank many cups of wine at the symposium. Antiphanes (4th century B.C.E.) said that one should honor the gods to the extent of three cups of wine (Stein, p. 17).
Netilat Yadayim
According to Tosefta Berakhot (4:8, ed. Lieberman p. 20), the servant poured water over the hands of those reclining at a Jewish banquet. The Hebrew term is ?natelu v?natenu layadayim? (literally: ?they picked up and poured water on the hands?). Both Stein (p. 16) and Bendavid say that this is a translation of a Greek idiom which means ?to take water on the hands?. (7)
Hazeret
According to the Mishnah (10:3), the servant brings hazeret, which is lettuce (8), before his master, who dips it in salt water or other liquids until the main course is served. Indeed, the Talmud relates (Berakhot 57b = Avoda Zara 11a) that Rabbi Judah the Prince, who was very wealthy and well-versed in Hellenistic culture, ate hazeret all year long. Similarly, Athenaeus (ca. 200 C.E.), Rabbi Judah?s contemporary, mentions lettuce seven times in his ?Learned Banquet?, an encyclopedic compilation about Greek and Roman food and drink (Stein, p. 16).
Haroset
According to the Mishnah (10:3), the servant serves haroset with the meal. The tanna kamma (=the first or anonymous rabbi in the mishnah) says it is not a mitzvah, while R. Eliezer bar Zadok says it is a mitzvah. The first tanna was no doubt correct because the Mishnah itself (2:8) says that haroset was eaten at banquets all year long with flour. Once again, Athenaeus describes similar dishes at length, and discusses whether they should be served before or after dinner. Heracleides of Tarentum, a physician of the first century B.C.E., recommended eating these dishes as appetizers rather than as dessert (Stein, p. 16).
Hillel?s ?Sandwich?
According to the Talmud (Pesahim 115a) and to the Haggadah itself, Hillel the elder used to eat a ?sandwich? of the paschal lamb, matzah and marror. Similarly, the Greeks and Romans used to eat sandwich bread with lettuce (Stein, p. 17).
Afikoman
According to the Mishnah (10:8), ?one may not add an afikoman after the paschal lamb?. The Tosefta, Bavli and Yerushalmi give three different interpretations of this word. In 1934, Prof. Saul Lieberman proved that the correct meaning is ?one should not stand up from this eating group and join that eating group? (Yerushalmi Pesahim 10:4, fol. 37d). He refers to the Greek word epikomon ? at the climax of the symposium the revelers used to leave their house and barge into another house and force the family to join in their merry-making. The mishnah is saying that this particular Hellenistic custom may not be done after eating the paschal lamb. (9)
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