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550 The Jewish Quarterly Review.
THE RITUAL OF THE SEDER AND THE AGADA
OF THE ENGLISH JEWS BEFORE THE EX-
PULSION.
Jacob b. Jehuda of London, the author of that valuable
contribution to the literary side of Anglo-Jewish history,
the Talmudical compendium Etz Chaim, so providentially
rescued and preserved for us, never dreamt, when he noted
down, in the year 1287, the Ritual and Agada of the
Seder Nights according to English usage, that he was fixing
a permanent picture of what was doomed to destruction,
and was recording not a mere portion of the liturgy, but a
page of Jewish history. Faithfully copying his great proto-
type, Maimonides, the English Chazan also embodied in
his work the texts of the Recitations on the Seder Nights
in the form customary among his countrymen, and ap-
pended the correlated rites according to Minhag England.
The Hagada has hitherto been considered the piece, par
excellence, common to all the liturgies, and bearing the least
and fewest marks of national differentiation. The exami-
nation of our MS. shows, however, that this part of the
Service reflects as clearly and unmistakably the charac-
teristic independence of the English liturgy, already noted
in a previous article, as the rest of the prayers. Notwith-
standing its small bulk, several variations distinguish and
mark it off from the French ritual. Thus, for example, the
repetition, in the vernacular, of the first two pieces, before
and after the second cup — which, we learn from Rashi's
Pardess was the French usage — was not customary in Eng-
land.' Had it been so, how valuable would the English
' Solomon b. Jehuda, the saint of Dreuae (see Gross, Mevne deg Etudes
Jvives, XIIl, 46, No. 3), followed this custom of translating the Hagada
The JRitual of the Seder and the Agada. 561
renderings from the pre-expulsion period have been to us.
Or, perhaps, they too would have been in French. The
single non-Hebraic term which R. Jacob gives in his Ritual
of the Seder, cer/euil, the name of the vegetable handed
round after the first cup, is French, and is met with in
authorities of French origin or descriptive of the French
ritual, e.g., in the Mac/izor Vitry (ed. Hurwitz, p. 294 :
^"iB-ixn }o np'i).
In the third part of his Hilchot Pesach, R. Jacob gives
detailed instructions for the preparation of charoseth. But
we look in vain in his work for a translation of the terra,
though such is given in Zidkiah b. Abraham's tapVn "hlitf
(ed. S. Buber, p. 184).
The directions for the preparation of the mixture are as
follows: — np' ing'ins nasi o^e^ idt onsiD nano hj'n nonn
p"?!!!! tbnoi foin Da 1""' Pi^i tViox in nnanj in onon
'Dnns'n n»B> ^b> nn»B ^do iniK'r^ emoa nsdji f^ana t3»D 'oa
fiom fpn !?» Dtfn npe^ anptj' fi'DVi man tun jiibt njNn mon
6B^"i»ai B»o^ nat a»i i»nnn i3-nii«? nian^ ^DT nvp [i^Dim l.]
ineny id'b^b' Emaibio bS^ "o^ trh lat pn iniB'rb nnv nb 'a»N
noai noa ♦mi ppK'o ia t»3nij ^lata ncB'ai n^nna ay. We need
but compare this with Zidkiah b. Abraham's recipe, to
notice the difference of national usage, even in this trifling
detail. In England, all the fruits named in the Song of
Songs — dates, tigs, pomegranates, nuts and apples — were
crushed with almonds and moistened with vinegar. In
Italy, spices, vegetables, blossoms, and even a sprinkling of
lime formed some of the ingredients of the paste. R. Moses
of London, quoted in this connection, appears here as an
unquestioned authority for the Seder ritual. For the first
time, an English Rabbi, a master in Halacha and an authority
in traditions, confronts us as a living personality and not
into the vernacular, so Samuel of Falaise reports, as quoted by R. Isaac,
Or Sarua, II., 119ff, 13*?ia IV t'V^a nOI^ b'JT H'H B'VmD CnpHI
paiDD.
' Or Sarua, II., 119 J.
552 The Jetcish Quarterly Revieie.
merely a nominis umbra. R Moses' decisions were recognised
even when opposed to the pronouncements of such great
French teachers as the famous R Isaac b. Abraham=Isaac
of Dampierre, brother of R. Simson of Sens, who, by the
way, was known in England by the abbreviation N"i3n, not
K3n or K3xn. As in France, they relied for their knowledge
of the Seder ceremonies on such revered teachers as R.
Solomon b. Isaac of Troyes, R Joseph Tob Elem and others,
who worked out arrangements of the Seder ritual, in prose
and verse ; so R. Moses of London stood out as the central
authority in tradition for the whole of England. Most
probably he also left a compilation of the rules appertain-
ing to this service, which Jacob b. Judah possessed in
manuscript, just as he left compilations of other ritual laws,
e.g.: — NKTiiji^o Mon DiiD "iK'to D»3nn ^31 "rs fin^^D no^n
n'a'J'n (Bodleian Library, codex 882).
But apart from the historical interest of R. Jacob's Agada,
it deserves examination for its deviations from, and addi-
tions to, the textus receptus. In the following pages I have
carefully copied the rubrics which precede the Agada and are
interspersed in it ; and also noted all the essential variants
of the Agadah as contained in the fourth part of the 26th
Book of the Mz Chaim. Thus an idea may be formed of
the text of the Agada which, three years before the expul-
sion, was already accepted by the English Jews as a heir-
loom of the past : —
n» n^nn ^ow n'?iJ3 f» ^'bi [^»b s.] i''t33 pibt' nnon nr Yb
♦ms3E' '03 wpn E'np'i inn ^33 d» 3Dn^ n^»i n3-i3n ^n^^ nntc
ni30i in'rm 3n Nini 'dji^ n^id nnx b nnt?*! B'np nis^ns
kW '•y^ n3'? nisD n»3r3 in bbi u»pn n^ois 'n ^^h& pro rara
KS» 1D13D 103^ npcrn '3m3 DN1 noiD pron n3n365' innwt ti3»
iN»tD» N^tf n^»t33ni »jy nnsoi in» ^omi n»i^3T 3n nne'K' mm
^"iDTS3 jnjtsi nip"i» np»i n^nn ;niK'j)^ iwo-i nrjK' jne' in»
nr iniSD ^nb' p^si nDnn3 k^i n^o »d3 h3t3»i nrnxn s"3 ni3D»
• ne»1 inno, ed. Hurwltz, p. 274, note K. ' /*., p. 278.
The Ritual of the Seder and the Agada. 558
htm rmh "iniD n^D *d nh px dni lona wdd k^d* vh »3B' ^uo
n^NH nip-i»n» nna n»"iv pKi nonna nt ^uo ana 'iD»»oni nau'a
nna bs n^ dn nityaa '-na inn« ina* n^i na»n^ ns »a nr psB'
m»p K»a» na -inNi : n^K nipn»D nnx ^a^ nna nnxo ♦jid'^dhi
"w^ »3»iD »jc5» DHB' *3iD»Dm Nnann 'ini p^^t^an 'ai niXD 'in oy
nmnan 'rana 'ik ^myhvi onn ^ax nvan^ nnxi noa^ nar nnt<
inat^ DN *a nt i^sc k^ nso ^as I'^ib'oi nou '^snt mih
^laN^ unjB' Dipm ''ano ^y *np ntainc jid na^ai 'OKpi 'r^hmfm
'nv i»N naB' ^KVioa hdb ^n t iniN pbiN 13n ps nni? ^aK »W
nin t/'riD entyj dni nac? nnn n"» nran pxn nnw ^'c^an dk *a
♦DH^!? i»»D nnK jntj^ws jnitw^ aruoi nivo 'J nnrpa tr^i "inw n»^
nt'N »i»D^ jnjDi nvn* dni an^^i? ej^ovi *nD»Bn» Nsvn «*aDB' mm
niSD 'in ID nnx ^dmi nn^ pxi n'B'*'?B' nt*Ni n"3K> nt'si hjib'nt
«n 'taN'i n*a tn«» n*sm pip»Bi6 n»vn wvih np^noi njiamn
After the formula Non^ Nna, which corresponds com-
pletely with the ordinary reading, the direction follows : —
\Tim m»pr 'ipoa mypn p!?Doi n-^h n^ton inno na nnxi
p^D^ yyi pxi ^NE**^ ja"? "ran nti vn D'jep D3n^iK> an^D^ae'
n»av N^ BN *nna "^^irv? K>np»a 'na psK* n-irpn jo j»^»e>ann
m»aia nnx ik wa 13^nb>» dni *3E' ma 31To»i nt noa 'ini ^^tfann
: TMnm no : 'on* ^nic px dni 'ia i3»*n anai? 'oxn 3^n»
The form of the questions exhibits no difference what-
ever, except that MTON is used throughout instead of 13K.
In the opening of the response M"n anar we read : —
*^nj Nnioai D^naioai niniNai n*i03 rntai ; a^jpr u^a is want-
ing ; naa^ mvo alone is found.
The passage concerning the night spent in Ben^ Brak,
which is only known from the Agada — its original source
being still undiscovered — arranges the names in the follow-
ing order : — Na^pr ni rtfin* 'am »^k ni nnw ja t»*^k "ia rmm
XVBTKi '-\\. It only reads n'?'^n !?a.
' Petaehim-yWib ; Maehzor Vitry,-p.2&i.
» Ibn Jarchi, mjon Pe^aeh, § 69.
» Machzor Vitry, p. 272. < lb., p. 271, note K.
' L. Hoffmann in BerHner't Magmin, 13,193, not* 1.
554 The Jewish Quarterly Reviete.
The formula D1p»n ^n3 is peculiar and against Reif-
mann's hypothesis, that this piece is of the nature of a
responsorial song. It begins as follows: — ina Dipon "yna
nranN 1333 'ib^ 101;^ min \Tm Kin •\\-\i idb> 'na i*«in.
The wise son says, in contradistinction to his wicked coun-
terpart: — S|N1 wniN 13»nW '♦* niV IK'N, as, indeed the Mechilta
and all ancient texts of the Agada read (comp. Hoffmann in
Berliner's Magazin, 13,193). The speech put into the mouth
of the Btn has the readings : — WiV N'VinB', Oif n»n 'h'>»&. In
the fourth son's speech liO^h is omitted.
The piece ^13* contains the reading: — "^h ♦mON »h.
After 101B' nna it is said:— Kpn ni^a^ aw pnB' t^'a n'a
'DKt5> noa.
In no^i NV the reading is ^an niprS, rpne'n!? TT n!?B' n»'?o
ainn naa »a ob' nia^ tiha u& is wanting, — wti '36? dixm ^nj
ntrp mia» and D'DD nc r^r id*B"i are omitted, hit niK'na
htrKr> riK D»n'?N nti '36? pN, '3B> D»3an i'?n, pmn ir, »"» i3N»vn
nN'?o '"y i6 n&K), *3K ntn n^»'?a onvD psa ♦maw.
After the words nn« N^l Nin »3N, a passage follows which
has hitherto been regarded as specially and exclusively
interpolated in the Provencal Ritual. Here it boldly ap-
pears in the text without the suspicion of a hint that it
was condemned by some authorities. Juda Halevi {Kttsari,
III., 73">, who sought it in vain in the Talmud, i.e., the
ancient authorities, correctly recognised it as a poetical
elaboration of the conception that the Exodus was God's own
direct and immediate work. That the piece did not belong
to the Spanish Ritual is proved by his remark that it is
only found in one ritual — as we now know — the Provencal.
If the author of Asufoth (Gross in Berliner's Magazin X., 64)
was correctly informed, this piece and its recitation at this
portion of the service were condemned by the Rabbis of
Palestine (see Luzzatto in Polak's tnp nia^^n, page 41).
Mr. Schechter has already pointed out (Jewish Quarterly
Review, IV., p. 255) that R. Judah b. Jakar also failed to
discover the source of this Agada. The English reading of
The Ritual of the Seder and the Agada. 555
the passage is undoubtedly more correct than that given in
Machzor Vitry, p. 293 ■} — rxr onvoa a^D^wn pa-i m^ca noK
nno Cfs ON^D DHD n^an *3S^o ^6? nuan d»s^k D^re^n loi?
»D^ ntmN n^n^m • nm »aN^D one pn *aN^» dhd ma ^aw^D
mi'K'a mi nca n^» N^ni dSi? ^c mut vjb^ noN oniN nxn!?
nnxi iBua lus nsd* vhv^ na mix pfl»p» mam int? 'on'pDa
inna *3a 't*?* ^jai nnair MnjNB' nw }n D'a^on *a^D ^^D wn
PNB' *3a psn HB'irNi »^ in»3n urh 'n onvoa nopj nt^Mi ma
n»a iDnvoa nopi ntwNi 'oxua »3n msB' nr mipru ♦nin
: nann n nprn
In the following passage the reading is: — '3B> annn it,
'JE' ni^aE' »ib It, nriNai arw ninoi rntai nptn n»a nnx tan
D»nB' D'nsDai D»nE> ^nj Nnioai Q^ntJ', o^nson ip^t? |»3d, 'in ints,
nt «in D»n^N raxN, in mo D*n ^ni, nnrts ni»N is wanting.
For Nin nna empn, the reading throughout is 'pn.
In ni^PD noa the single variant is D31DD 13^.
In nnN ^N, 13*^1? is wanting after DipD^. The reading is: —
DH'n^Nai '*esE' nna ntfyi, nann^.
The piece commencing ^N»^»3 "\ varies : — 'IN 'J'l, ntyStJ*
iV^n Dnan, jn i^n, d*p enpon n»aK' }Dta is wanting.
'vtf '-0^ »3a »na ^u oipopi nosB' dib' hv, onsoa before isija
is wanting.
'DN^i nvD npM, irnuN npva, rhy^ nr.
'ONM nnon np»i, »n o^nvon, omai? ^a j-in is wanting;
: NV* i^Na iDvr niNn^
na»B^ : 'ON* iDia nnN Sa n»a3»i, pa^^n, ina^i is wanting.
W'niaN^ D*D3 nt5W, ta"*^ ^aNoi h\M "iin^ h^snoi is wanting.
Against the tradition in Ibn Jarchi (3»n3Dn, Pesach, p. 75),
the conclusion here reads : — n*1^!?n enn n^t? V3a^ "iDN31.
Before the recitation of the Hallel, which, in spite of its
' The objection to this deduction in Machzor Vitry, p. 293, is conapt.
Instead of "IDini ?pa iniNI, left by Hurwitz uncorrected, we should read
npv NVO» N^B* na iniN pD'po vnay N^ni iiDNn noini % iniNi
*0 IDN [Nin T>B1D] '13 "I'PD nHNI 1B133 ; comp. DTp nia'^n, p. 41.
556 The Jewish Quarterlp Beviete.
being unabbreviated, appears without the customary intro-
ductory blessing, the remark is made: — nni; y^SD n»n xnai
1V3T : mhhn 'acnp jk3 px nnty Bmate bn^ ia i»ni ^!?nn nnp^
: 'D1K1 'oiwn naiETia 'ma jai
After WV) )yvoh, the direction is given rvan Wa 'tilNl. In
the blessing ntn n^»^n «p»jm, v<i'>^ D^natn pi D^nDsn j».
Here follow the rules for the blessings to be recited
before the meal : —
t5'N3 niDia tm2 ']'\sx^ yn^ ]•>») '^nittn laan na Kiia 'naoi
nnir ^tawi ntDia jn»n nana »3 jsjn ^u nna» k^i niana 'a^na '»s
K^ nipnn wik'nt n^^om on* n^»m ^r ^^a»1 mwon itiv^ in»
^it3»^ pans paiDon i?a djt h"y\ in^rmn noo N^'^m maxn ud
'mjN 'N JN» 'oNna ch:> noiBi mjKn '1K nnx n»n onns^a 'p«n
mnn no'n 'vtm maxn 'in w^iae' nni; ^ax 2ntrt5> an ntj^ an »3
nnw ninxan nxtsn n»an hs2r\ njyh) Dnn» ^id»^ bn '♦anx
nxt3 n^»3N ^i; iapx ip nnsi N»yi»n Dn'nu' ^u inaoi nvo'hefn'o
hv 'nana nain h& nvon N»n n nw nna biKi Dn^ncno »^ai
nna nnx ^3^ jnwi nno np»i nno nnni n»3 ini^3N» Dnnoi nixo
^» iapN nna'i r^inn n»on^ nonna ^no»i no na^na nV»3Nn
ii;Ni ntsia Dn^nt? nonKn ba ina^ nnx pxi ^3N»i nno ni»»3K
lina D'Nan onana »3n iN^a »iD K^n jva nan na^^ «3 13»nb>
na «nn nnon ^» n^nna ^nao V""' "'KK' n3»^ »31 '^on nnwon
nt ]'>tn n3na N^a "vno ^»3n nnni ^»3ni nino n^»3N ^»i nonsn
K^K ni^'an np»D N^n ninon ^i; niana »nt5'n inao(n) dk ni^'an
iin niana ^nt^ni nab Dia jwta nnk hy^ ttnnpi jiran n3nan N»oin
D^wn 10 ni3n»^ niDkn qikts »in nn^n nanantf «a»n ^ax nam
nmaM n»B'»W nnx onpi^ i3 nnsi <ni^»an nn vh nana K^a ntn
noinna nBnPB' nr ^laoi ^Sna tj'npo^ nsr nonna ^lao'i nno nor
^lao penwy iva n^n sap na n'h van: na n»Nn ^an 'xap dib'o k^
nonna ntjni; n»n Nonoo nnx ^lais neni; n^n t6 hhm hhr\^ n3T nt
naa »3 «in n3n3a nno nna nnp^ pajE' rnnji^o 6^hi nt oinaoi
' Op^n '^38?, ed. Buber, p. p. » /"eMcAon, f. 1166.
' ^ihn ^h2V, ib. ; rnjon, Peiach, § 67.
* rnjOn, Pemch. § 82. » lb., ^ 79. and Pesachim, t. Il6a.
The Riiual of the Seder and the Agada. 557
r\y^i "ino nna na^na nniNi ^aiN ^^n n»n sin inain n* «x*
pn^n niana vV» y<yo n^ry »a »in nanan hv panao p« ^ax
IK ^lao ia TN DK B^n px in»oi mkx» naa nnB* n^oa^ nana »in
^in «»viDn inao n»n i»31»d onjo irani nanan nara 13^ m nna
Dn^ K^N nj'KC? ^Sa wi3 n'n n^ no^^B'ai nonan ^1; nxo n^'aw
JO nnxa bn nanani nvo n^»aK ^in x^xion x^'w B'n mtw
an^^ nnsn nixD tib' dk *a p rmrj n»n k^ dsd anni nivon
^» nnKai K»xiDn nnxa inc^B'a nixts 'j ni{«?^ pain ^ax naens
'PT iNB^ ^laon rmv *3io»»oni nannxa nanani nso n^»at«
nonna nnoni nonna nso n^'ax ^y nn^at? nonani nonna
»3Ba nn nt 'xn 'aana na^n dn '■h 'psoon 'ib^ 'onna nanani
^aiK nsT po"»nK> tmji^o D"n^ nji una n^nc ^^na in ids»
KnniKT nsD ^oaoi 'jam 'nn >n»^ nH nonn N^a ma^ no^^e'n
i^oaM imwD b ^ax* nnxi Nsp uwo rvwptth 'nv nnon ^aK
!?aN 'nniNi ntn jota fjK N»nB' raa nv» pro p[']»3n pip'ska
jnnK nnaa nx* ]»ipbk bx n^i naB* dki )^ naaN vh pam nnoa
BIN 2niv»o niso ^c jniN jipna nvim \hff jw£o bn bxc nxoo
nnK» K^i n^onn^ inx ]»k mon ^>nnn^ panxoB' d^^hj b*' »a
nixn inK bw irxB' noan oipoa NaB> nnn nns iDipasn ^lax^
>DV 'na {Dipax ibx* n^ aiB* mwon iina ob 13b>*i lomj dki
JDIpBN lbK» ob 13B'» N^ DN ^aK 'ibx' N^ lomi nOB »aj 'NT
ano'i nana^ ni^ioa roonno on^B* nana N^a in» ^id» ^a nnw
N^ ]Bjn hv la nnKi [n](i)nB'n jain aa nna^i jntsn nana^ 'b^^b* oia
"ym pa ^ax mo nioa^ naB**! nanB'* n^b* ^v'^yh '•^h^ pa nnB**
DTipi nanB^ w^k miyon imaB' pn nnB'» nma^ nxn dn nioian
: "iiBB* 'DN^i >»»an oia ino* ia nnw lanB'n^ ni^^in pN pjon
The curious passage "inon ^1BB', which appears imme-
diately after Grace and before the continuation of the
Hallel, and has become associated with Elijah's Cup, but
for which there is no authority in the ancient Talmudical
literature, was recited in the following characteristic form :
N^ noB^a -v^i nia^Don ^jn iiyn^ vh tb'n n^iin ^i; inon -iiaB*
' What is here related in the name of K. Menachem, the saint of Joigny,
Isaac, Or SarvaQl., 119A), tells in the name of R. Jom Tob of Joigny, the
martyr of York. See Z. Cahn, Revrie dei Etudet Juivet, III. 4.
» amnion, Peto^h, § m. « Pe»a.eMm. f. 102*.
558 The Jewish Quarterly Review.
1N3» ^Ni uw hv jw njD : uy^n nsN |nni -pax un'hv Ibb' • intp
3^ njJD Dn^ {nn • onn' ntwoa « ^idj dh^ s^bti • ^np^V3
noE^ DDTts 'nn • « 'otf nnno on^DBTii f\^i fiTin • on^ in^Kn
• uns' ^N D»pny Din D^n naoo ino» • 3{?i' »n' ^n Dn»SnN3
Dn^ )n }nn no « on^ jn ■ Dvaan isr '"paa Sn3 t33{}'3 Dinin
riNi ini^3'i inibsi 3pt;* tin i^3n »3 • n^poix onen S'stfo om
: lot^n ini3
While, therefore, the Italian Jews recited only Ps. lix. 6
(cp. Roman Machzor), and the Sephardic Jews added v. 7,
and the present form has in addition Lam. iii. 66, we see
here, in contradistinction even to the North-French Eitual,
as preserved in Machzor Vitry, p. 296, with its many verses,
the following independent selection of Scriptural texts:
Psalm Ixix. 6, 7, 28; Lam. iii. 64-66; Ps. Ixix. 26, 29 ; ii. 9 ;
Hosea ix. 14; Jer. x. 25. The margin contains, in addition,
Ps. XXXV. 5, 6; Jer. xvii. 18; Ps. xxxvii. 15; Ixix. 24;
Ixxxiii. 18, in the same hand as the text : —
nip^p^m nnn Dsnn 'n' • nnn « -[vhn\ nn ':a'? poD rn»
• u-a&f \roxif [n](')JB'D[i] njn dv 'rxhv N'sn • Dsnn '^ in^oi
Dn»3noi niNio Dn»j»r njsB'nn • nyax^n onntypi D3^3 N3n D3nn
: n3N'i nsHM [ir]nr iSn3'i w^y ninsn Ton
Then follows the rubric •.—'iipii nnr Ti3^l S^n S'nnn^ p33i
nSina nnpS dk 'd dSw^ ti3^ pN now^ nnx '3 «!« S^n nnp^
: 13 'D1J1 13^ N^ nr 'INI 'p3Ti;3 PN 'D
Before ivon }D the direction is given :— nin "ilDon wr'i
piDB ^33, and before 1DN0 px— ^Q13 i^'Ni JN3'0.
Before -\'hhr\'' the remark is made : — nnr I1^^n'3 Dinn' ^N1
• nin3B'n3 ^^^03 o'oj>b 'Vff oinn^ i7V3 no o "jnan '?bn3 ^'nn' yt
ninB'^ nxni o'ino'N in Nin nSin dn in 'ps o^n "\ anu n'n pi
: T^^n» • no'nnn nn nnN di3 ninB'^ ns ni'?^n»3 oinn' inv
The conclusion here reads : — l[»]TDni ymm hz w'pW " T^^n'
' Arachin, f. 10a (Tosafot. s. v. H"*). Of. Beraelwt, i. 14a, Toiafot, s. v.
inN miyon inNi nnp^ n^nn3i D'oys p3-i30K' c* D^nca '^♦^31
-11 D J*? P313D iiatj'.
» ro«a/o^ Pesachim, f. 118fl, s. T. JjnV '31.
The Ritual of the Seder and the Agada. 559
T3t^ wn* mm nin ntnp dk' nx is^^d'i ihib'^i idditi nsa* runa
: ninanna SSino n^o " «a « nn« d^w
Then cornea the following passage : — DJnDKn IK n^inn T»aM
nDB'3 '0N» na nnxi ^nan ^!?n^ i»{?on Dia jitd^i nne^i naa
: rh'hn iniN ^a Di^a owta* nVi nntr^i nsa nna^ Dinn'i nantr^i
: D'D niriB'^ jn^spo j'N »a fix joip'ssn oyta rs* k^b'
The conclusion consists of the brief memoria technica of
the Seder Ritual. A commentary on it is not given, though
the writer probably composed one; just like Samuel b.
Solomon, styled Sir Morel of Falaise, who wrote one on
Joseph Tob Elem's rhymed Pesach arrangement which is
preserved by R. Isaac, Or Saruah (II. 114-20); or, to quote a
later instance, Solomon b. Jechiel Luria, who provided a
Commentary to his own verses on this theme, in which
he gives his name acrostically (Resp. 88) : —
Tnciif -non id'-dh -p Un
[s. ^MBis] borh &)mh iawLii» Viw Kmp
ms I '>iV ^1DD Wn p» ^Ni 'D3
'DtDiK' nuts' nwD nar inn
: *3ip I'nyo Dia in noana *d
Then follow rules for those who perform the Seder in
other households : —
niVD '3D nns i?xi3 na [tik] enpoi n'?nn ^013 j" 1^ i^Kt? 'o
ncN lib '•<nW ^ xa psn p on^ ''sion lib s " {ita 'iki hmnm
rsiai nvD nVoN ^1? iaps nam ntini • }Dt 'ia oi; Van ua nna
»a n^*e3 N^a ^aiNi ^aooi ^"iBn»v npiS in^ntyo ^aisi nn' in^nena
• '■«?» ^N3 nr '3nB'3 noi n'3i; 'dh^ nh '1KI N'xion tiis^ Vt33 naa
nno n^»as ^r nnaoi nno npi^i j" pxT nnso nana }t<a j'ki
paoi nana xSa ^oui tdbdi nwDi nana 163 ^aiKi nonna ^aooi
^^31^0 ncD "3n n* 'ao 'npnrn na Dia K^a jnon nana
' Gr. Bikell, Jl/ewe m. Pascha, p. 81, thinks that the fifth cup is first
mentioned in the 10th century. He has overlooked the fact that in the
Boraitha Pesaehim, 118a, the old reading is ^B'DH Dia. See Siddmr Rav
Aviraiit I., K'D Op?n 'VaB'. p. 200; Joseph Caro. Tur Orach Chaim, 481.
660 The Jewish Quarterly Review.
nK'W na noa moa onnX «»viDn '-k>v an 'noa N-ia vnxsD am
nnr*i mas 'dx* pB'xn pn» ^lata ^lata^i jie'kt did nne^i Bnp»
^» ina'i Saxn nxD n^'ax ^in K'viDn 'ana nDina ons'i 'jb' Dia
niD3» njnnxa in'aa pi D»na 'oaa ta nsw'i ^^na nina»i nnon
nnt^M S^n 'dk» »j/»3nn % '<itf'h^ Dia nns^n wno hy nnaM innWD
niDV *i;*ann hm Doia inE>M 'iton nana lanan 'jk' n*a^ n^* nnt<i
B" DX1 »i;'an^ *b"Sb' pa aha mna'^ nox n^b' nnyn nnan ^^n
Kin K^i inK'^i lana* Dm hhn nioj' ^^n de> niDJ^ »t5'»^B' n'a nw
^r)p'< "h panx DK1 nnx n*aa vnph ri'DV nS in'aa }Dp»Qt< ^axK'Di
nvo nS^asi K'vion 'anai in^i haa on lana' 'ipn»n ^i;i nnK** vhy
Qvk naim ^»t<in -niDn hy pi Kin SaN» n^i DN'xinSi ina"? ^ia»
}iTDn niDia iana» am an^ ina* k^ npn^n nana ^ax k^xio kx»B'
Dia nns ni? jaan na bi jaan ^i? nna^ pxB' 'nj xnan ana hhnm
♦a 'B3 Nnia Piioa^ nnao i3»s tiE>t<n Sao nnxS nn anu pi »i;'3n
nivD 'iZ'yS »3B' Dia^ inao 'an eai liaa »3t5' Suoa nna» k^b' »a'n
'niK^ nana 'a; kVi 'SdjS pn '*nin noo vh nnjxi opnty Dia ^a^
nanaS pit< 'nvt 'noo "ii»'\ nao jicxn Dia ^r 'aan hv '^anaoB'
• n^oa^ nana »in n"3E> aye nna^ na 'ean hy "ina» n»K idd ah 'xn
N'vion nnaS nirn^ ^^ann^ 'nnwa i?x»k3 'noiy^ '^anvoc? ty^i
pton nana dk *a poan pxn Ennji^o niw nii *rj/a Kin ^ani
: 'nJNi n^an kS 'Dane's 'd'toj' pa ♦ 'Dai nnwD^
Of free poetical additions, which certainly embellished the
Seder Evening Service in Anglo-Jewish, as in French and
Italian homes, the author of our compendium has preserved
only one specimen in his work. Before passing on to the
chapter on the Middle Days of the Festivals, he gives the
piece nx' 1^ '3 nxj l^ *a. Zunz says {Gottesdienstl. Tort, 2nd
edition, p. 133) that it, together with the last three passages
of the Agada, was added in the loth century. But, at
the close of the 13th century, we see it a firmly established
portion of the Fnglish Ritual, before the expulsion. The
author of the Etz Chaim has even taken care to anticipate
all questions as to its antiquity, bj' adding a stanza in
which he introduces his own name, Jacob, acrostically.
There can be no doubt, therefore, that in his time already
this poetical effusion formed an integral portion of the
The Ritual of the Seder and the Agada. 661
Seder Ritual. Its original form is that given here. In our
Ritual and in the Roman it has suffered several modifica-
tions. It may fitly form the pendant to this note : —
^m "ID nN3 i!? ^3 • n3'?o»n ^ ^^ n^ «in n^ ^^ »3 n^ ^'?1 ^^
: "13 HNJ 1^ »3 '13 n^i ^!? 1^ nox^ vp'ni • n3^n3 ynr\ n3i^03
: '13 nw i!? ^3 '13 ^!?1 n^ i!? nox* inoEsta • n3^n3 j^on nsi^oi »N3t
: '13 nN3 1^ ^3 '13 n!?i n^ 1^ 1-iDK* VN113 ' n3^n3 Dno n3i^D3 n^n»
: '13 nw i!? »3 '13 ^!?1 ^^ i^ nox' i^ns • n3Sn3 vji; n3i^D3 3*3D
: '13 HNJ 1^ »3 '13 n'?i ^'? i"? noN' vnim • n3^n3 mp n3i'?D3 pnv
: '13 nK3 1^ '3 '13 iSi ^^ 1^ noN' in^p^ • n3!?n3 ei*pn n3i^03 hints'
^^ eiN ^^ ^^ ^3 n^ -^ i? -6 noN^ r^a • n3!?n3 Nup n3i!?Da nw
: mbaon »^ n^
David Kaufmann.
VOT,. IV. V V
