1950 Jewish CHILDREN HAGGADAH Judaica ISRAEL Haifa PASSOVER Hebrew ALTERNATIVE

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1950 Jewish CHILDREN HAGGADAH Judaica ISRAEL Haifa PASSOVER Hebrew ALTERNATIVE:
$65.00

DESCRIPTION : Thisvery cuteHAGGADAH Shel PESSACH for kindergarten CHILDREN was written , designed and published in HAIFA ISRAEL in the late 1950\'s up to the 1960\'s.The artist name is not mentioned. Very shortened and adopted for children traditional text plus songs and stories . Throughout illustrated . Original illustrated covers. Oblong. 4.5 x 7\" .12 illustrated ppincluding the covers. Good condition. Very slightly stained .( Pls look at scan for accurate AS IS images ) Haggadah will be sent inside a protective rigid envelope .AUTHENTICITY : Thisis anORIGINALvintageHaggadah , NOT a reproduction or a reprint , It holds a life long GUARANTEE for its AUTHENTICITY and ORIGINALITY.PAYMENTS : Payment method accepted : Paypal .SHIPPMENT : SHIPP worldwide via registered airmail is $17 .Haggadah will be sent inside a protective envelope . Handling within 3-5 days after payment. Estimated Int\'l duration around 14 \"telling\") is aJewishreligious text that sets out the order of thePassover Seder. Reading the Haggadah is a fulfillment of thescriptural commandmentto eachJewto \"tell your son\" about the Jewish liberation from slavery inEgyptas described in theBook of Exodusin theTorah. (\"And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt. \"Ex. 13:8) According to Jewish tradition the Haggadah was compiled during theMishnaicandTalmudicperiods (c. 200 CE-500 CE), although the exact date is unknown. As of 2006, the oldest complete readable manuscript of the Haggadah is found in a prayer book compiled bySaadia Gaonin the 10th Century CE. By the end of the sixteenth century, only twenty-five editions had been printed. This number increased to thirty-seven during the seventeenth century, and 234 during the eighteenth century. It is not until the nineteenth century, when 1,269 separate editions were produced, that a significant shift is seen toward printed Haggadot as opposed tomanuscripts. From 1900–1960 alone, over 1,100 Haggadot were printed.[1]While the main portions of the text of the Haggadah have remained mostly the same since their original compilation, there have been some additions after the last part of the text. Some of these additions, such as thecumulative songs\"One Kid\" (\"חד גדיא\") and \"Who Knows One?\" (\"אחד מי יודע\"), which were added sometime in the fifteenth century, gained such acceptance that they became a standard to print at the back of the Haggadah. In more recent times, attempts to modernize the Haggadah have been undertaken primarily to revitalize a text seen by some as \"no longer expressing their deepest religious feelings nor their understanding of the Passover festival itself\".[2]However, it should be noted that Orthodox Judaism does not approve of this \"modernization\" and still uses the historical texts.[3]SephardiandOrientalJews also apply the termHaggadahto theservice itself, as it constitutes the act of \"telling your son.\" According to Jewish tradition the Haggadah was compiled during theMishnaicandTalmudicperiods, although the exact date is unknown. The Haggadah could not have been written earlier than the time of RabbiYehudah bar Elaay(circa 170 CE) who is the lasttannato be quoted in the Haggadah. According to most Talmudic commentariesRavandShmuelargued on the compilation of the Haggadah,[4]and hence it wasn\'t completed by then. Based on a Talmudic statement, it was completed by the time of Rav Nachman (mentioned in Pesachim 116a). There is a dispute however to whichRav Nachman, the Talmud was referring. According to some commentators this wasRav Nachman bar Yaakov[5](circa 280 CE) while others maintain this wasRav Nachman bar Yitzchak(360 CE).[6]However theMalbim,[7]along with a minority of commentators believe that Rav and Shmuel were not arguing on its compilation but on its interpretation and hence was completed before then. According to this explanation; the Haggadah was written during the lifetime ofRav Yehudah haNasi,[8]the compiler of the Mishna. The Malbim theorizes that the Haggadah was written by Rav Yehudah haNasi himself. As of 2006, the oldest complete readable manuscript of the Haggadah is found in a prayer book compiled bySaadia Gaonin the tenth century. The earliest known Haggadot (the plural of Hagaddah) produced as works in their own right are manuscripts from the thirteenth and fourteenth centuries such as \"The Golden Haggadah\" (probably Barcelona c. 1320) and the \"Sarajevo Haggadah\" (late fourteenth century). It is believed that the first printed Haggadot were produced in 1482, inGuadalajara, Spain; however this is mostly conjecture, as there is no printer\'scolophon. The oldest confirmed printed Haggadah was printed inSoncino, Italyin 1486 by the Soncino family. Although the Jewish printing community was quick to adopt theprinting pressas a means of producing texts, the general adoption rate of printed Haggadot was slow. By the end of the sixteenth century, only twenty-five editions had been printed. This number increased to thirty-seven during the seventeenth century, and 234 during the eighteenth century. It is not until the nineteenth century, when 1,269 separate editions were produced, that a significant shift is seen toward printed Haggadot as opposed tomanuscripts. From 1900–1960 alone, over 1,100 Haggadot were printed.[9]Published in 1526, thePragueHaggadah is known for its attention to detail in lettering and introducing many of the themes still found in modern texts. Although illustrations had often been a part of the Haggadah, it was not until the Prague Haggadah that they were used extensively in a printed text. The Haggadah features over sixtywoodcutillustrations picturing \"scenes and symbols of the Passover ritual; [...] biblical and rabbinic elements that actually appear in the Haggadah text; and scenes and figures from biblical or other sources that play no role in the Haggadah itself, but have either past or future redemptive associations\".[10]While the main portions of the text of the Haggadah have remained mostly the same since their original compilation, there have been some additions after the last part of the text. Some of these additions, such as thecumulative songs\"One Kid\" (\"חד גדיא\") and \"Who Knows One?\" (\"אחד מי יודע\"), which were added sometime in the fifteenth century, gained such acceptance that they became a standard to print at the back of the Haggadah. In more recent times, attempts to modernize the Haggadah have been undertaken primarily to revitalize a text seen by some as \"no longer expressing their deepest religious feelings nor their understanding of the Passover festival itself\".[11]However, it should be noted that Orthodox Judaism does not approve of this \"modernization\" and still uses the historical texts.