Haggadah History
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Fascinating Insights—The Sefer (in English)
Haggadah History
The word הגדה comes from והגדת לבנך,[1] tell your children on that
day... The Haggadah was initiated by
the Anshei Knesses Hagedola, the supreme council of sages that
ruled during Temple times in Jerusalem. Although the minimal fulfillment of
this Mitzva is a simple recounting of the going out of Egypt and explaining a
few of the Pesach symbols, appropriate fulfillment requires much more. To
enhance this Mitzva, over time additions have been made to the Haggada—many of which
gained wide acceptance that they became part of the Haggada. The additions include
Chad Gadya and Dayeinu. R’ Saadia Gaon[2] (882-942) had neither Dayeinu
or Chad Gadya in his Haggadah, although he did recognize the existence
of Dayeinu.[3]
Rashi (1040 - 1105) as well as the Rambam (1138-1204) didn’t include Chad
Gadya in their versions of the Haggadah, although Rashi did include Dayeinu.
In the Machzor Vitri, R’ Simcha of Vitri,[4] includes sections which we
don't say today. Although Rashi himself didn’t say them, they were said in
Provence, France in his day.
[1] Shemos 13:8
[2] R’ Saadia Gaon said that he belonged to the noble family of Sheilah, son of
Yehuda. He called his son Dosa, after his ancestor R’ Chanina Ben Dosa.
[3] The Avadim Hayinu section was written in the second
century by R’ Eliezer Hagadol. The section of the Haggadah which speaks of the
four rabbis who stayed awake all night in Bnei Brak discussing the Exodus from
Egypt is cited in the works of the Tosafos (eleventh century).
[4] R’ Vitri, who died in 1105,
was a student of Rashi.
[5] The first known printed Haggadah as we have it today was made in
1485 in Venice, Italy.
[6] He was the first to arrange a complete liturgy for Shul—Siddur
Rav Amram.
[7] This was authored by R’
Yosef Tur-Elam I, who died in 1040.
[8] This was authored by R’
Yannai, the ninth century Rebbi of R’ Eliezer Hakalir. A later custom reported
by Maharil (circa. 1365-1427) adds the words: ויהי בחצי הלילה before
the words אז רוב נסים.
[9] The author is unknown but
cited by Eitz Chaim, Rabbi Yaakov bar Yehuda of London (circa. 1285)
[10] The earliest known inclusion
of Chad Gadya—of whom we don’t know the author—is in Sefer Rokeach
(1160-1238). Hundreds of explanations have been written on it. The Chida (1724-1806)
writes that the Vilna Gaon (1720-1797) wrote more than ten different
explanations!