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61-561: Rabbi Tarfon was a resident of Yavneh , but Jewish sources show that he also lived and taught in Lod . He was of priestly lineage , and he once went with his uncle on his mother's side to participate in the priestly prayer in the Temple in Jerusalem. As a priest, he would demand the terumah even after the Temple had fallen, but his generosity made him return the money given to him as a priest in

122-455: A Seder and eating matzah on Passover is a widespread custom even among those who are not religiously observant. Family members come to the table dressed in their holiday clothes. There is an Orthodox Ashkenazi tradition for the person leading the Seder to wear a white robe called a kittel . For the first half of the Seder, each participant will only need a plate and a wine glass. At the head of

183-498: A bill of divorce, and damage caused by cattle. If he had belonged to the Sanhedrin, the death-penalty would have been effectively abolished. He engaged in halakhic disputes with Rabbi Akiva (however, the two agreed with regard to a tosefta), with Shimon bar Yochai , and R. Eleazar ben Azaryah . Other sayings of R. Tarfon have been preserved which were accepted without controversy. He is mentioned briefly with regard to Bruriah . He

244-442: A central device in the Seder ritual. By encouraging children to ask questions, they will be more open to hearing the answers. The most famous question which the youngest child asks at the Seder is the " Ma Nishtana " – 'Why is this night different from all other nights?' After the asking of this questions, the main portion of the Seder, Magid , discusses the answers in the form of a historical review. Also, at different points in

305-474: A dialog with Tarfon. The dialog itself has been held to be principally a literary device, and its claim to witness to a rabbinic perspective can be seen in that light. [REDACTED]  This article incorporates text from a publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "ṬARFON" . The Jewish Encyclopedia . New York: Funk & Wagnalls. Yavneh Too Many Requests If you report this error to

366-512: A fire on Shabbat (in general, no books other than a valid Torah scroll may be saved from a fire on Shabbat) while saying nothing about burning in general. Scholars debate whether the word minim ("heretics") here refers to heretical Jews in general, or to a particular group of them, for example Jewish gnostics or Jewish Christians . There is debate as to whether Justin Martyr 's dialogue with Trypho should be taken as purporting to represent

427-461: A flower': you have spoken as beautifully as the adornments of the candlestick in the Temple"; but when it was necessary to upbraid another, he would say, "'My son shall not go down with you'". When he perceived that his two nephews, whom he was instructing personally, were becoming careless, he interrupted his lecture and regained their attention by saying, "Then again Abraham took a wife, and her name

488-400: A grandchild of the family receives sufficient Jewish education to take on the responsibility. If a person has no children capable of asking, the responsibility falls to their spouse, or another participant. The need to ask is so great that even if a person is alone at the seder they are obligated to ask themselves and to answer their own questions. The question about reclining substitutes for

549-492: A question about eating roasted meat, that was present in the mishnah but removed by later authorities due to its inapplicability after the destruction of the temple : Roasted sacrifices were no longer possible after the destruction, and roasted meat was therefore disallowed on seder night, to avoid ambiguity. The questions are answered with the following: The four questions have been translated into over 300 languages. The traditional Haggadah speaks of " four sons " – one who

610-402: A reclining position, and dip vegetables into salt water (the dipping being a sign of royalty and freedom). There is an obligation to drink four cups of wine during the Seder. The Mishnah says ( Pesachim 10:1) that even the poor are obliged 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 ' Maggid ' ( מגיד ),

671-501: Is Hebrew Imperative for Kiddush . It should be recited as soon as the synagogue services are over but not before nightfall. This Kiddush is similar to that which is recited on all of the Three Pilgrimage Festivals , but also refers to matzot and the exodus from Egypt. Acting in a way that shows freedom and majesty, many Jews have the custom of filling each other's cups at the Seder table. The Kiddush

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732-567: Is acting out that particular part of the Exodus. Physical re-enactment of the Exodus during the Passover seder is common in many families and communities. Families will follow the Haggadah's lead by asking their own questions at various points in the Haggadah and offering prizes such as nuts and candies for correct answers. The afikoman , which is hidden away for the "dessert" after the meal,

793-476: Is among the most commonly celebrated Jewish rituals, performed by Jews all over the world. Seder is a transliteration of the Hebrew סדר, which means 'order' or 'procedure'. The name also expresses the conduct of the meal, all the dishes, the blessings, the prayers, the stories and the songs, written in the Haggadah, a book that determines the order of Passover and tells the story of the Exodus from Egypt. And all

854-403: Is another device used to encourage children's participation. In most families, the leader of the Seder hides the afikoman and the children must find it, whereupon they receive a prize or reward. In other homes, the children hide the afikoman and a parent must look for it; when the parents give up, the children demand a prize (often money) for revealing its location. The order and procedures of

915-628: Is because of what the L ORD did for me when I came out of Egypt. ' " (Exodus 13:8) At the seder, Jews read the text of the Haggadah , an ancient Tannaitic work. The Haggadah contains the narrative of the Israelite exodus from Egypt, special blessings and rituals, Talmudic commentaries, and Passover songs . Seder customs include telling the story, discussing the story, drinking four cups of wine , eating matzah , partaking of symbolic foods, and reclining in celebration of freedom. The Seder

976-520: Is to say that for that child one asks "Why?" and, like the simple child, has no answer. Four verses in Deuteronomy (26:5–8) are then expounded, with an elaborate, traditional commentary. ("And thou shalt speak and say before the Lord thy God: 'A wandering Aramean was my parent, and they went down into Egypt, and sojourned there, few in number; and became there a nation, great, mighty, and populous. And

1037-507: Is told, "It is because of what the Almighty did for me when I left Egypt." Some modern Haggadahs mention "children" instead of "sons", and some have added a fifth child. The fifth child can represent the children of the Shoah who did not survive to ask a question or represent Jews who have drifted so far from Jewish life that they do not participate in a Seder. For the former, tradition

1098-619: Is traditionally said by the father of the house, but all Seder participants may participate by reciting the Kiddush and drinking at least a majority of the first cup of wine. On Shabbat, it is preceded by a reading from the Book of Genesis recounting God's rest on the seventh day of creation and includes an extended doxology on the blessings of Shabbat. Technically, according to Jewish law , whenever one partakes of fruits or vegetables dipped in liquid while remaining wet, one must wash one's hands if

1159-518: Is wise, one who is wicked, one who is simple, and one who does not know to ask. This is based upon the rabbis of the Jerusalem Talmud finding four references in the Torah to responding to your son who asks a question. Each of these sons phrases his question about the seder in a different way. The Haggadah recommends answering each son according to his question, using one of the three verses in

1220-455: The Gaon of Vilna do recite a blessing. Each participant dips a vegetable into either salt water (an Ashkenazi custom; said to serve as a reminder of the tears shed by their enslaved ancestors), vinegar (a Sephardi custom) or charoset (an older Sephardi custom, still common among Yemenite Jews). Another custom mentioned in some Ashkenazi sources and probably originating with Meir of Rothenburg ,

1281-486: The Tosefta and Talmud, swore that he would burn scrolls (either gilyonim or Torah scrolls ) that came into his possession which were written by a heretical scribe, even if the name of God occurred in them. This is the strictest opinion given in the passage; Rabbi Yose said to cut out and bury the names of God while burning the rest of the scroll, while the initial anonymous opinion says such texts may not be saved from

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1342-667: The exodus from Egypt the entire night..." Opinions differ regarding his death. According to Eichah Rabbah he became one of the Ten Martyrs , but others believe that he fled the country upon the outbreak of the Bar Kochba revolt and died elsewhere. According to a tradition from the Arizal , his grave is located in Kadita under a giant pistachio tree . However, a burial cave was recently discovered on Mount Meron and restored by

1403-428: The mitzvot (religious commandments or rites) in the "order" are done in a fixed order in every Jewish home. The Seder is most often 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

1464-439: The pidyon haben ceremony. Once, in a time of famine, he took 300 wives so that they might, as wives of a priest, exercise the right of sharing in the tithes. Once, when from his window he saw a bridal procession evidently of the poorer classes, he requested his mother and sister to anoint the bride that the groom might find more joy in her. His devotion to his mother was such that he used to place his hands beneath her feet when she

1525-456: The tenth plague struck Egypt at midnight, killing all the first-born sons from the first-born of Pharaoh to the first-born of the lowest Egyptian to all the first-born of the livestock in the land (Exodus 12:29), Pharaoh let the Hebrew nation go, effectively making them free people for the second half of the night. Thus, Seder participants recall the slavery that reigned during the first half of

1586-553: The "Ohalei Tzaddikim" organization, which claims Tarfon was buried there. Elsewhere, an ossuary from a burial cave in Jerusalem has been discovered that is marked in Aramaic , "Elisheba wife of Tarfon." He was an adherent of the school of Shammai . However, only rarely is he recorded as following its teachings, and he always inclined toward leniency in the interpretation of those halakhot of Shammai which had not actually been put into practice; often he decided in direct opposition to

1647-507: The Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. And we cried unto the Lord, the God of our parents, and the Lord heard our voice, and saw our affliction, and our toil, and our oppression. And the Lord brought us forth out of Egypt with a strong hand and an outstretched arm , and with great terribleness, and with signs, and with wonders .") The Haggadah explores

1708-571: 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 re-dedication 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

1769-465: The Red Sea" in the aftermath of the Exodus. Before Magid, some Sephardi families have a custom to sing "Bivhilu yatzanu mi-mitzrayim" (translated: 'In haste we left Egypt'). While this is being sung, the head of the household walks around the table with the Seder plate and waves it over each individual's head. The story of Passover, and the change from slavery to freedom is told. At this point in

1830-521: The Roman custom of drinking as many cups as there are letters in the name of the chief guest at a meal, which in the case of the Seder is God himself whose Hebrew name has four letters. The special Passover Seder plate ( ke'arah ) is the special plate containing symbolic foods used during the Passover Seder. Each of the six items arranged on the plate has special significance to the retelling of

1891-645: The Seder are stated and printed in the text of the Passover Haggadah , a copy of which is in front of all participants. Jewish children learn the following words, denoting the order of the Seder, with a rhyme and tune at their Jewish schools: Kaddesh ( קדש ). Urchatz ( ורחץ ). Karpas ( כרפס ). Yachatz ( יחץ ). Maggid ( מגיד ). Rochtzah ( רחצה ). Motzi Matzah ( מוציא מצה ). Maror ( מרור ). Korech ( כורך ). Shulchan Orech ( שלחן עורך ). Tzafun ( צפון ). Barech ( ברך ). Hallel ( הלל ). Nirtzah ( נרצה ). Kadeish ( קדש )

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1952-451: The Seder is not for the wicked son because the wicked son would not have deserved to be freed from Egyptian slavery.) Where the four sons are illustrated in the Haggadah, this son has frequently been depicted as carrying weapons or wearing stylish contemporary fashions. The simple son, who asks, "What is this?" is answered with "With a strong hand the Almighty led us out from Egypt, from the house of bondage." The one who does not know to ask

2013-410: The Seder table recites the Haggadah in the original Hebrew and Aramaic. Halakha (the collective body of Jewish religious laws) 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 an insight into

2074-437: The Seder, Moroccan Jews have a custom of raising the Seder plate over the heads of all those present while chanting "Bivhilu yatzanu mimitzrayim, halahma anya b'nei horin" ('In haste we went out of Egypt [with our] bread of affliction, [now we are] free people'). The matzot are uncovered, and referred to as the "bread of affliction". Participants declare (in Aramaic ) an invitation to all who are hungry or needy to join in

2135-428: The Seder, the leader of the Seder will cover the matzot and lift their cup of wine; then put down the cup of wine and uncover the matzot – all to elicit questions from the children. In some traditions, the questions are asked by the assembled company in chorus rather than by a child, and are put to the leader of the seder, who either answers the question or may direct the attention of the assembled company to someone who

2196-436: The Seder. Halakha requires that this invitation be repeated in the native language of the country. The Mishna details questions one is obligated to ask on the night of the seder. It is customary for the youngest child present to recite the four questions. Some customs hold that the other participants recite them quietly to themselves as well. In some families, this means that the requirement remains on an adult "child" until

2257-425: The Torah that refer to this exchange. The wise son asks "What are the statutes, the testimonies, and the laws that God has commanded us to do?" One explanation for why this very detailed-oriented question is categorized as wise, is that the wise son is trying to learn how to carry out the seder, rather than asking for someone else's understanding of its meaning. He is answered fully: "You should reply to him with [all]

2318-491: The Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 255108080 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 10:45:34 GMT Passover Seder The Passover Seder is a ritual feast at the beginning of the Jewish holiday of Passover . It is conducted throughout the world on

2379-581: The blessing after drinking water, and another on a blessing recited at the Passover Seder . The majority of his rulings, however, deal with subjects discussed in the orders Nashim, Ḳodashim, Tohorot, and Nezikin. In those found in Tohorot his tendency is always toward severity, while in Neziḳin are found his sayings on lost objects and usufruct , the payment of debts, the money due a woman when she receives

2440-445: The disputed sayings of Eliezer ben Hyrcanus, Tarfon was the first speaker. He was one of those whose names occurred in the deposition of Gamaliel II , and it is expressly stated that he was addressed as "brother" by the other scholars. On festivals and holy days, he was accustomed to delight his wife and children by preparing for them the finest fruits and dainties. When he wished to express approval of anyone, he would say, "'A knob and

2501-594: The eve of the 15th day of Nisan in the Hebrew calendar (i.e., at the start of the 15th; a Hebrew day begins at sunset). The day falls in late March or in April of the Gregorian calendar . Passover lasts for seven days in Israel and, among most customs , eight days in the Jewish diaspora . Where seven days of Passover are observed, a seder is held on the first night; where eight days are observed, seders are often held on

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2562-675: The first two nights, the 15th and 16th of Nisan. The Seder is a ritual involving a retelling of the story of the liberation of the Israelites from slavery in ancient Egypt , taken from the Book of Exodus ( Shemot ) in the Torah . The Seder itself is based on the Biblical verse commanding Jews to retell the story of the Exodus from Egypt: "You shall tell your child on that day, saying, 'It

2623-405: The followers of Shammai when they imposed restrictions of excessive severity. In his view, "objective views are always the determinative criterion in reaching legal decisions. He consistently decides to the advantage of the priest, and also encourages the performance of rituals in which the priest occupies the central role." He was also the author of independent halakhot, one being on the wording of

2684-438: The four Matriarchs: Sarah , Rebeccah , Rachel , and Leah . (The three matzot , in turn, are connected to the three Patriarchs: Abraham, Isaac, and Jacob.) 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. The four cups might also reflect

2745-445: The fruit or vegetable remains wet. However, at other times of the year, one has either already washed their hands before eating bread, or dry the fruit or vegetable, in which case one need not wash their hands before eating the fruit or vegetable. According to most traditions, no blessing is recited at this point in the Seder, unlike the blessing recited over the washing of the hands before eating bread. However, followers of Rambam or

2806-612: The korech sandwich. Jews generally observe one or two seders: in Israel, one seder is observed on the first night of Passover; traditional Diaspora communities (to the general exception of Reform and Reconstructionist Jews) also hold a seder on the second night. Seders have been observed around the world, including in remote places such as high in the Himalaya mountains in Kathmandu, Nepal . The rituals and symbolic foods evoke

2867-427: The laws of pesach: one may not eat any dessert after the paschal sacrifice." The wicked son, who asks, "What is this service to you?", is characterized by the Haggadah as isolating himself from the Jewish people, standing by objectively and watching their behavior rather than participating. Therefore, he is rebuked by the explanation that "It is because God acted for my sake when I left Egypt." (This implies that

2928-458: The many deeds performed for the Jewish people, it would have been enough to obligate us to give thanks. Some sing instead The Women's Dayenu , a feminist variant of Dayenu , by Michele Landsberg . After Dayenu is a declaration (mandated by Rabban Gamliel) of the reasons of the commandments of the Paschal lamb , Matzah , and Maror , with scriptural sources. Then follows a short prayer, and

2989-593: The meaning of those verses, and embellishes the story. This telling describes the slavery of the Jewish people and their miraculous salvation by God. This culminates in an enumeration of the Ten Plagues : With the recital of the Ten Plagues, there is a late custom, which arose in German-Jewish circles, that each participant removes a drop of wine from their cup using a fingertip at the mention of each of

3050-479: 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

3111-424: The night by eating matzah (the "poor person's bread"), maror (bitter herbs which symbolize the bitterness of slavery), and charoset (a sweet paste, possibly representing the mortar which the Jewish slaves used to cement bricks). Recalling the freedom of the second half of the night, they eat the matzah (the "bread of freedom" as well as the "bread of affliction") and ' afikoman ', and drink the four cups of wine, in

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3172-436: 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: Since the retelling of the Exodus to one's child is the object of the Seder experience, much effort is made to arouse the interest and curiosity of the children and keep them awake during the meal. To that end, questions and answers are

3233-487: 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: an ancient text that contains the complete Seder service. Men and women are equally obliged and eligible to participate in the Seder. Traditionally, each participant at

3294-458: The ten plagues. Although this night is one of salvation, Don Isaac Abravanel explains that one cannot be completely joyous when some of God's creatures had to suffer. A mnemonic acronym for the plagues is also introduced: "D'tzach Adash B'achav" , while similarly spilling a drop of wine for each word. At this part in the Seder, songs of praise are sung, including the song Dayenu , which proclaims that had God performed any single one of

3355-557: 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

3416-502: The twin themes of the evening: slavery and freedom. It is stated in the Haggadah that "In every generation everyone is obligated to see themselves as if they themselves came out of Egypt" – i.e., out of slavery. The rendering of time for Jews is that a day began at sunset and ended at sunset. According to the Exodus narrative, at the beginning of the 15th of Nisan in Ancient Egypt, the Jewish people were enslaved to Pharaoh. After

3477-498: Was Johanna" whereupon his pupils interrupted him by exclaiming, "No, Keturah!" His students included R. Judah, Simeon Shezuri , and Judah ben Isaiah ha-Bosem. He is mentioned in the traditional Haggadah of Passover in the company of other sages: "It happened that Rabbi Eliezer, Rabbi Yehoshua , Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon were reclining (at a seder ) in Bnei Barak (in Israel ) and were telling of

3538-428: Was accustomed to open his aggadic discourses with a halakhic question. In the discussion as to the relative importance of theory and practice, Tarfon decided in favor of the latter. In his upper chamber at Jabneh, it was decided that benevolence should be practiced according to Psalms 106:3 . He held that God did not allow His glory to overshadow Israel until the people had fulfilled a task. R. Tarfon, as quoted in

3599-411: Was obliged to cross the courtyard barefoot. Although wealthy, he possessed extraordinary modesty; in one instance he deeply regretted having mentioned his name in a time of peril, since he feared that in using his position as teacher to escape from danger he had seemingly violated the rule against utilizing knowledge of the Torah for practical ends. When Eliezer ben Hyrcanus was sick, and a deputation

3660-501: Was sent to him, Tarfon acted as the spokesman, addressing him as follows: "Master, you are worth more to Israel than the sun, for that gives light only on earth, while you shed your rays both in this world and in the world to come". Similarly, he led a number of scholars in a visit to R. Ishmael ben Elisha, upon the death of Ishmael's sons; and when Jose the Galilean , Tarfon, Eleazar ben Azariah , and Rabbi Akiva assembled to decide on

3721-434: Was to dip the karpas in wine. Three matzot are stacked on the seder table; at this stage, the middle matzah of the three is broken in half. The larger piece is hidden, to be used later as the afikoman , the "dessert" after the meal. The smaller piece is returned to its place between the other two matzot. Moroccan Jewish custom is that when the matzah is split, a passage is recited describing how "in this manner God split

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