1928 German JEWISH ART Passover HAGGADAH Judaica OTTO GEISMAR Hebrew JUGENDSTIL for Sale

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1928 German JEWISH ART Passover HAGGADAH Judaica OTTO GEISMAR Hebrew JUGENDSTIL For Sale

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1928 German JEWISH ART Passover HAGGADAH Judaica OTTO GEISMAR Hebrew JUGENDSTIL:
$230.30

DESCRIPTION : Up for sale is the ORIGINAL UNIQUE and VERY RARE profusely illustrated artistic and poetic 1928 version of thePESSACH - PASSOVER HAGGADAH which was ILLUSTRATED by the light hand ofthe German Avant-Garde and jugendstil ARTIST of Minimalism OTTO NATHAN GEISMAR . Published over NINETY YEARS ago in 1928 by JALKUT and B.KAHAN in BERLIN 1928 ( Dated ) . Written in HEBREW and GERMAN side by side. Original illustrated cloth HC. Designed by GEISMAR .9x 7\" . 92 throughout illustrated pp. Very good condition. Tightly bound. Entirely clean except for a few small wine stains in only a fewpages. Very slightly stained cloth HC. ( Pls look at scan for accurate AS IS images)Book will be sent inside a protective packaging .

PAYMENTS : Payment method accepted : Paypal& All credit cards.SHIPPMENT : SHIPP worldwide via registeredairmail $ 25 . Book will be sent inside a protective packaging . Handling around 5-10 days after payment.
Geismar uses Jugendstil minimalism with its very simple strong lines to draw characters by means of their bodily contours. The wise type is classically engrossed in books as he leans his covered head on his arm; the wicked type is dynamic, interactive and unbalanced (as in the Amsterdam and ChicagoHaggadot). The outstretched fingers before the face suggest that he is taunting the wise type. The third and fourth children are differentiated by their open or closed posture (hands and feet).Some of the most original Haggadah illustrations were made by Otto (Nathan) Geismar (b. October 30, 1873 – d. March 30, 1957), an art teacher at the Berlin Jewish Community school (later called ‘middle school’) for boys from 1904 till 1936. In 1930 the Jewish community granted Geismar a scholarship for a several-month-long stay in Palestine. In 1939 Geismar and his wife emigrated to Brazil and, after the Second World War, they both moved to England to be closer to their daughter.Geismar’s first published work is closely related to his profession: his book Tier-Schnell-Zeichnen was published in Berlin in 1926 as a drawing manual. A year after his Haggadah, in 1928, Geismar’s biblical illustrations for children were published as Bilder Bibel by Rubin Mass, again in Berlin (and republished by the same in 1940 in Jerusalem; later in Israel the illustrations accompanied books of children’s poetry and rhymes by L. Avishai and by L. Kipnis). Still in Berlin, in the 1930s, Geismar illustrated and designed an edition of the Biblical Book of Esther in scroll form (as read on Purim), which was published by Dr. Herbert Löwenstein in Berlin and Tel-Aviv in 1936, as well as other texts.The Haggadah with Geismar’s illustrations was published in Hebrew/Aramaic alone and in two separate bilingual editions with the original text and a translation into German and Dutch (Berlin, c.1928 and reeditions). Geismar’s early style has been characterized as ‘minimalist’ and ‘expressionistic’; his Haggadah illustrations are marked by bold typography, radically simplified lines, freedom of treatment of traditional themes (e.g., the illustration for the song Had Gadya) and humour (the wicked son as a mocker who thumbs his nose at the wise one; the Plagues of Egypt; a child overcome by the wine and festivities at the end of the seder banquet, etc.). Geismar’s optimistic ‘logo’ can be seen at the end of the book: a little bird chirping in a tree next to an open cage, with the Hebrew initials Aleph Gimel = Otto \"telling\"; plural:Haggadot) is aJewishtext that sets forth the order of thePassover Seder. Reading the Haggadah at the Seder table is a fulfillment of themitzvahto eachJewto \"tell your son\" of 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 LORDdid for me when I came forth out of Egypt.\"Ex. 13:8).SephardiandMizrahiJews also apply the termHaggadahto theservice itself, as it constitutes the act of \"telling your son.\"[citation needed]Contents1 Passover Seder according to the Haggadah1.1 Kadeish (blessings and the first cup of wine)1.2 Ur\'chatz (wash hands)1.3 Karpas1.4 Yachatz (breaking of the middle matzah)1.5 Magid (relating the Exodus)1.5.1 Ha Lachma Anya(invitation to the Seder)1.5.2 Mah Nishtanah(The Four Questions)1.5.3 The Four Sons1.5.4 \"Go and learn\"1.6 Rohtzah (ritual washing of hands)1.7 Motzi Matzah (blessings over the Matzah)1.8 Maror (bitter herbs)1.9 Koreich (sandwich)1.10 Shulchan Orech (the meal)1.11 Tzafun (eating of theafikoman)1.12 Bareich (Grace after Meals)1.12.1 Kos Shlishi(the Third Cup of Wine)1.12.2 Kos shel Eliyahu ha-Navi(cup of Elijah the Prophet)1.13 Hallel (songs of praise)1.14 Nirtzah2 Authorship3 History4 Illuminated manuscripts5 Notes6 References7 Bibliography8 External linksPassover Seder according to the Haggadah[edit]Main article:Passover SederKadeish (blessings and the first cup of wine)[edit]Kadeishis the Hebrew imperative form ofKiddush.[1]ThisKiddushis a blessing similar to that which is recited on all of thepilgrimage festivals, but also refers tomatzotand 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 is traditionally said by the father of the house, but all Seder participants participate by reciting the Kiddush and drinking at least a majority of a cup of wine.Ur\'chatz (wash hands)[edit]Partakers wash their hands in preparation for eating wet fruit and vegetables, which happens in the next stage. Technically, according toJewish law, whenever one partakes of fruit or vegetables dipped in liquid, one must wash one\'s hands, if the fruit or vegetable remains wet.[2]However, this situation does not often arise at other times of the year because either one will dry fruits and vegetables before eating them, or one has already washed one\'s hands, because one must also wash one\'s hands before eating bread.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 ofRambamor theGaon of Vilnado recite a blessing.Karpas[edit]Each participant dips a sprig of parsley or similar leafy green into eithersalt water(Ashkenazi custom said to serve as a reminder of the tears shed by their enslaved ancestors),vinegar(Sephardi custom) orcharoset(older Sephardi custom; still common amongYemenite Jews).[3]Yachatz (breaking of the middle matzah)[edit]Threematzotare stacked on the seder table; at this stage, the middle matzah of the three is broken in half.[4]The larger piece is hidden, to be used later as theafikoman, the \"dessert\" after the meal. The smaller piece is returned to its place between the other two matzot.Magid (relating the Exodus)[edit]The story of Passover, and the change from slavery to freedom is told.[5]At this point in the Seder,Moroccan Jewshave a custom of raising theSeder plateover 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).Ha Lachma Anya(invitation to the Seder)[edit]Main article:Ha Lachma AnyaA bronzematzoplate designed byMaurice Ascalon, inscribed with the opening words ofHa Lachma AnyaThematzotare uncovered, and referred to as the \"bread of affliction\". Participants declare (inAramaic) an invitation to all who are hungry or needy to join in the Seder.Halakharequires that this invitation be repeated in the native language of the country.Mah Nishtanah(The Four Questions)[edit]Main article:The four questionsTheMishnadetails 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.[6]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 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 the spouse, or another participant.[7]The need to ask is so great that even if a person is alone at the seder he is obligated to ask himself and to answer his own questions.[7]Ma nishtana ha lyla ha zeh mikkol hallaylot?Why is this night different from all other nights?Shebb\'khol hallelot anu okh’lin ḥamets umatsa, vehallayla hazze kullo matsa.Why is it that on all other nights during the year we eat either leavened bread or matza, but on this night we eat only matza?Shebb\'khol hallelot anu okh’lin sh’ar y\'rakot, vehallayla hazze maror.Why is it that on all other nights we eat all kinds of vegetables, but on this night we eat bitter herbs?Shebb\'khol hallelot en anu matbillin afillu pa‘am eḥat, vehallayla hazze sh\'tei fe‘amim.Why is it that on all other nights we do not dip [our food] even once, but on this night we dip them twice?Shebb\'khol hallelot anu okh’lin ben yosh’vin uven m\'subbin, vehallayla hazze kullanu m\'subbin.Why is it that on all other nights we dine either sitting upright or reclining, but on this night we all recline?A fifth question which is present in the mishnah has been removed by later authorities due to its inapplicability after theDestruction of the Temple:5.Shebb\'khol hallelot anu okh’lin basar tsali shaluk umvushal, vehallayla hazze kullo tsali.Why is it that on all other nights we eat meat either roasted, marinated, or cooked, but on this night it is entirely roasted?The four questions have been translated into over 300 languages.[8]We eat only matzah because our ancestors could not wait for their breads to rise when they were fleeing slavery in Egypt, and so they were flat when they came out of the oven.We eat only Maror, a bitter herb, to remind us of the bitterness of slavery that our ancestors endured while in Egypt.The first dip, green vegetables in salt water, symbolizes the replacing of our tears with gratitude, and the second dip, Maror in Charoses, symbolizes the sweetening of our burden of bitterness and suffering.We recline at the Seder table because in ancient times, a person who reclined at a meal was a free person, while slaves and servants stood.We eat only roasted meat because that is how the Pesach/Passover lamb is prepared during sacrifice in the Temple at Jerusalem.The Four Sons[edit]The traditional Haggadah speaks of \"four sons—one who is wise, one who is wicked, one who is simple, and one who does not know to ask\".[9]The number four derives from the four passages in the Torah where one is commanded to explain the Exodus to one\'s son.[10]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 the Torah that refer to this exchange.The wise son asks \"What are the statutes, the testimonies, and the laws that God has commanded you 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] 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 formysake whenIleft Egypt.\" (This implies that 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.\"And the one who does not know to ask 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 theShoahwho did not survive to ask a question[11]or representJewswho have drifted so far from Jewish life that they do not participate in a Seder.[12]For the former, tradition is to say that for that child we ask \"Why?\" and, like the simple child, we have no answer.\"Go and learn\"[edit]Four verses inDeuteronomy(26:5–8) are then expounded, with an elaborate, traditional commentary. (\"5. And thou shalt speak and say before the LORDthy 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. 6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 7. And we cried unto the LORD, the God of our parents, and the LORDheard our voice, and saw our affliction, and our toil, and our oppression. 8 And the LORDbrought us forth out of Egyptwith a strong hand and an outstretched arm, and with great terribleness, and withsigns, and with wonders.\")The Haggadah explores 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 theTen Plagues:Dam(blood) – All the water was changed to bloodTzefardeyah(frogs) – An infestation of frogs sprang up in EgyptKinim(lice) – TheEgyptianswere afflicted byliceArov(wild animals) – An infestation of wild animals (some say flies) sprang up in EgyptDever(pestilence) – A plague killed off the Egyptian livestockSh\'chin(boils) – An epidemic ofboilsafflicted the EgyptiansBarad(hail) – Hail rained from the skyArbeh(locusts) – Locusts swarmed over EgyptChoshech(darkness) – Egypt was covered in darknessMakkat Bechorot(killing of the first-born) – All the first-born sons of the Egyptians were slain by GodWith the recital of the Ten Plagues, each participant removes a drop of wine from his or her cup using a fingertip. Although this night is one of salvation, the sages explain that one cannot be completely joyous when some of God\'s creatures had to suffer. Amnemonicacronymfor 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 songDayenu, which proclaims that had God performed any single one of the many deeds performed for the Jewish people, it would have been enough to obligate us to give thanks. After this is a declaration (mandated by Rabban Gamliel) of the reasons of the commandments concerning thePaschal lamb,Matzah, andMaror, with scriptural sources. Then follows a short prayer, and the recital of the first two psalms ofHallel(which will be concluded after the meal). A long blessing is recited, and the second cup of wine is drunk.Rohtzah (ritual washing of hands)[edit]The ritual hand-washing is repeated, this time with all customs including a blessing.[13]Motzi Matzah (blessings over the Matzah)[edit]Two blessings are recited.[14]First one recites the standard blessing before eating bread, which includes the words \"who brings forth\" (motzi in Hebrew).[15]Then one recites the blessing regarding the commandment to eat Matzah. An olive-size piece (some say two) is then eaten while reclining.Maror (bitter herbs)[edit]The blessing for the eating of the maror (bitter herbs) is recited and then it is dipped into thecharosetand eaten.[15][16]Koreich (sandwich)[edit]The maror (bitter herb) is placed between two small pieces of matzo, similarly to how the contents of a sandwich are placed between two slices of bread, and eaten.[17]This follows the tradition ofHillel, who did the same at his Seder table 2,000 years ago (except that in Hillel\'s day the Paschal sacrifice, matzo, and maror were eaten together.)Shulchan Orech (the meal)[edit]A Seder table settingThe festive meal is eaten.[18]Traditionally it begins with the charred egg on the Seder plate.[19]Tzafun (eating of theafikoman)[edit]Main article:AfikomanTheafikoman, which was hidden earlier in the Seder, is traditionally the last morsel of food eaten by participants in the Seder.[20]Each participant receives an at least olive-sized portion of matzo to be eaten asafikoman. After the consumption of theafikoman, traditionally, no other food may be eaten for the rest of the night. Additionally, no intoxicating beverages may be consumed, with the exception of the remaining two cups of wine.Bareich (Grace after Meals)[edit]The recital ofBirkat Hamazon.[21]Kos Shlishi(the Third Cup of Wine)[edit]The drinking of the Third Cup of Wine.Note: The Third Cup is customarily poured before theGrace after Mealsis recited because the Third Cup also serves as aCup of Blessingassociated with the Grace after Meals on special occasions.Kos shel Eliyahu ha-Navi(cup ofElijahthe Prophet)[edit]In many traditions, the front door of the house is opened at this point.Psalms79:6–7 is recited in both Ashkenazi and Sephardi traditions, plusLamentations3:66 among Ashkenazim.Most Ashkenazim have the custom to fill a fifth cup at this point. This relates to a Talmudic discussion that concerns the number of cups that are supposed to be drunk. Given that the four cups are in reference to the four expressions of redemption in Exodus 6:6–7, some rabbis felt that it was important to include a fifth cup for the fifth expression of redemption in Exodus 6:8. All agreed that five cups should be poured but the question as to whether or not the fifth should be drunk, given that the fifth expression of redemption concerned being brought into the Land of Israel, which—by this stage—was no longer possessed of an autonomous Jewish community, remained insoluble. The rabbis determined that the matter should be left until Elijah (in reference to the notion that Elijah\'s arrival would precipitate the coming of the Messiah, at which time all halakhic questions will be resolved) and the fifth cup came to be known as theKos shel Eliyahu(\"Cup of Elijah\"). Over time, people came to relate this cup to the notion that Elijah will visit each home on Seder night as a foreshadowing of his future arrival at the end of the days, when he will come to announce the coming of theJewish Messiah.In the late 1980s, Jewish feminists introduced the idea of placing a \"Cup of Miriam\" filled with water (to represent the well that existed as long asMiriam, Moses\' sister, was alive in the desert) beside the Cup of Elijah. Many liberal Jews now include this ritual at their seders as a symbol of inclusion.[22]Hallel (songs of praise)[edit]The entire order of Hallel which is usually recited in the synagogue on Jewish holidays is also recited at the Seder table, albeit sitting down.[23]The first two psalms,113and114, were recited before the meal. The remaining psalms115–118, are recited at this point.Psalm 136(the Great Hallel) is then recited, followed byNishmat, a portion of the morning service for Shabbat and festivals.There are a number of opinions concerning the paragraphYehalelukhawhich normally follows Hallel, andYishtabakh, which normally followsNishmat. Most Ashkenazim reciteYehalelukhaimmediately following the Hallel proper, i.e. at the end of Psalm 118, except for the concluding words. After Nishmat, they reciteYishtabakhin its entirety. Sephardim recite \'\"Yehalelukhaalone after Nishmat.Afterwards the Fourth Cup of Wine is drunk and a brief Grace for the \"fruit of the vine\" is said.Nirtzah[edit]Main article:Passover songsThe Seder concludes with a prayer that the night\'s service be accepted.[24]A hope for the Messiah is expressed: \"L\'Shana Haba\'ahb\'Yerushalayim!–Next year in Jerusalem!\" Jews inIsrael, and especially those inJerusalem, recite instead \"L\'shanah haba\'ah b\'Yerushalayim hab\'nuyah!– Next year in the rebuilt Jerusalem!\"Although the 15 orders of the Seder have been completed, the Haggadah concludes with additional songs which further recount the miracles that occurred on this night in Ancient Egypt as well as throughout history. Some songs express a prayer that theBeit Hamikdashwill soon be rebuilt. The last song to be sung isChad Gadya(\"One Kid [young goat]\"). This seemingly childish song about different animals and people who attempted to punish others for their crimes and were in turn punished themselves, was interpreted by theVilna Gaonas anallegoryof the retribution God will levy over the enemies of the Jewish people at the end of days.Following the Seder, those who are still awake may recite theSong of Songs, engage in Torah learning, or continue talking about the events of the Exodus until sleep overtakes them.Authorship[edit]According to Jewish tradition, the Haggadah was compiled during theMishnaicandTalmudicperiods, although the exact date is unknown. It could not have been written earlier than the time of RabbiYehudah bar Elaay(circa 170 CE) who is the lasttannato be quoted therein. According to most Talmudic commentariesRavandShmuelargued on the compilation of the Haggadah,[note 1]and hence it had not been completed as of 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[note 2](circa 280 CE), while others maintain this wasRav Nachman bar Yitzchak(360 CE).[note 3]However, theMalbim,[25]along with a minority of commentators, believe that Rav and Shmuel were not arguing on its compilation, but rather on its interpretation, and hence it was completed before then. According to this explanation, the Haggadah was written during the lifetime ofRabbi Yehudah HaNasi,[note 4]the compiler of the Mishna. The Malbim theorizes that the Haggadah was written by Rav Yehudah HaNasi himself.History[edit] This sectionneeds additional citations forverification.Please helpimprove this articlebyadding citations to reliable sources. Unsourced material may be challenged and removed.Find 2015)(Learn how and when to remove this template message)Page from the Golden Haggadah, probably Barcelona, c. 1320. Upper right: the Dance of Miriam (Ex. 15:20), upper left: the master of the house distributing the matzot (unleavened bread) and the haroset (sweetmeat), lower right: cleaning of the house, lower left: slaughtering the Passover lamb and cleansing dishes (hagalat kelim)One of the most ancient parts is the recital of the \"Hallel,\" which, according to the Mishnah (Pes. v. 7), was sung at the sacrifice in theTemple in Jerusalem, and of which, according to the school of Shammai, only the first chapter shall be recited. After the Psalms a benediction for the Redemption is to be said. This benediction, according to R. Tarfon, runs as follows: \"Praised art Thou, O Lord, King of the Universe, who hast redeemed us, and hast redeemed our fathers from Egypt.\"Another part of the oldest ritual, as is recorded in the Mishnah, is the conclusion of the \"Hallel\" (up to Ps. cxviii.), and the closing benediction of the hymn \"Birkat ha-Shir,\" which latter theAmoraimexplain differently (Pes. 116a), but which evidently was similar to the benediction thanking God, \"who loves the songs of praise,\" used in the present ritual.These benedictions, and the narrations of Israel\'s history in Egypt, based on Deut. xxvi. 5–9 and on Josh. xxiv. 2–4, with some introductory remarks, were added in the time of the earlyAmoraim, in the third century CE. In post-Talmudic times, during the era of the Geonim, selections frommidrashimwere added; most likely Rabbi Amram Gaon (c. 850) was the originator of the present collection, as he was the redactor of the daily liturgy in thesiddur.Of these midrashim one of the most important is that of the four children, representing four different attitudes towards why Jews should observe Passover. This division is taken from theJerusalem Talmud(Pes. 34b) and from a parallel passage in Mekilta; it is slightly altered in the present ritual. Other rabbinic quotes from theaggadahliterature are added, as the story of R. Eliezer, who discussed the Exodus all night with four other rabbis, which tale is found in an altogether different form in theTosefta.The oldest surviving complete manuscript of the Haggadah dates to the 10th century. It is part of a prayer book compiled bySaadia Gaon. It is now believed that the Haggadah first became produced as an independent book incodexform around 1,000.[26]Maimonides(1135–1204), who included the Haggadah in his code of Jewish law, theMishneh Torah. Existing manuscripts do not go back beyond the thirteenth century. When such a volume was compiled, it became customary to add poetical pieces.Rylands Hagaddah. Above, cooking the lamb and marking the door. Below, the Seder.The earliest known Haggadot produced as works in their own right are manuscripts from the 13th and 14th centuries, such as the \"Golden Haggadah\" (probably Barcelona c. 1320, nowBritish Library) and theSarajevo 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, Lombardyin 1486 by theSoncino 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.[27]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 little goat\" (\"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.The text of the Haggadah was never fixed in one, final form, as no rabbinic body existed which had authority over such matters. Instead, each local community developed its own text. A variety of traditional texts took on a standardized form by the end of the medieval era on the Ashkenazi (Eastern European), Sephardic (Spanish-Portuguese) and Mizrahi (Jews of North Africa and the Middle east) community.TheKaraites[28][29]and also theSamaritansdeveloped their own Haggadot which they use to the present day.[30]During the era of theEnlightenmentthe European Jewish community developed into groups which reacted in different ways to modifications of the Haggadah.Orthodox Judaismaccepted certain fixed texts as authoritative and normative, and prohibited any changes to the text.Modern Orthodox JudaismandConservative Judaismallowed for minor additions and deletions to the text, in accord with the same historical-legal parameters as occurred in previous generations. Rabbis within the Conservative Judaism, studying the liturgical history of the Haggadah and Siddur, conclude that there is a traditional dynamic of innovation, within a framework conserving the tradition. While innovations became less common in the last few centuries due to the introduction of the printing press and various social factors, Conservative Jews take pride in their community\'s resumption of the traditional of liturgical creativity within a halakhic framework.[citation needed]Reform Judaismholds that there are no normative texts, and allowed individuals to create their own haggadahs. Reform Jews take pride in their community\'s resumption of liturgical creativity outside a halakhic framework;[citation needed]although the significant differences they introduced make their texts incompatible with Jews who wish to follow a seder according to Jewish tradition.It is not uncommon, particularly in America, for haggadot to be produced by corporate entities, such as coffee maker Maxwell House – seeMaxwell House Haggadah– serving as texts for the celebration of Passover, but also as marketing tools and ways of showing that certain foods are kosher.[31]Illuminated manuscripts[edit]Detail of theExodus from Egyptin theBirds\' Head Haggadah: bird-headed Jews bakematzosfor the journey and leave Egypt with their possessions (left-hand page); a blank-faced Pharaoh and Egyptian soldiers pursue the Jewish nation (right-hand page)The earliest Ashkenazi illuminated Haggada is known as theBirds\' Head Haggadah,[32], made in Germany around the 1320s and now in theIsrael Museumin Jerusalem.[33]TheRylands Haggadah(Rylands Hebrew MS. 6) is one of the finest Haggadot in the world. It was written and illuminated inCataloniain the 14th century and is an example of the cross-fertilisation between Jewish and non-Jewish artists within the medium of manuscript illumination. In spring and summer 2012 it was exhibited at theMetropolitan Museum of Art, New York, in the exhibition \'The Rylands Haggadah: Medieval Jewish Art in Context\'.[34][35]The British Library\'s 14th centuryBarcelona Haggadah(BL Add. MS 14761) is one of the most richly pictorial of all Jewish texts. Meant to accompany the Passover eve service and festive meal, it was also a status symbol for its owner in 14th-century Spain. Nearly all its folios are filled with miniatures depicting Passover rituals, Biblical and Midrashic episodes, and symbolic foods. Afacsimile editionwas published by Facsimile Editions of London in 1992.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\".[36]Other illuminated Haggadot include theSarajevo Haggadah,Washington Haggadah, and the 20th-centurySzyk Haggadah. 4589folder163