Page 59 - Jewish Book Annual Volume 33

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FRIEDLAND / AMERICAN JEWISH DEVOTIONAL LITERATURE
49
tradition, the plagues are part of the progression towards the
ultimate redemption of the Jewish people. T he new Reform
Haggadah
has less of an emphasis on parochial deliverance and
more concern about the universal hope for redemption. “Each
drop of wine we pour is hope and prayer that people will cast
out the plagues tha t threaten everyone. . .
There are other expressions of concern about man, humanity,
and the universe. For all of this, there is adequate recognition of
the centrality of Zion and the importance of Israel. This is
marked dramatically by the introduction of a ritua l for a fifth
cup of wine, a cup of redemption, which is included close to
the
Ha llel
service. An effort is made in a series of responsive
readings to use phrases that symbolize significant verses and
phrases from biblical, rabbinic, and modern literature. The fifth
cup is set down untasted to symbolize that the drama of redemp­
tion has yet to be fulfilled.
T he service concludes with
le-shanah ha-baah.
Prior to the
closing Hebrew words is an allusion to a people’s aspiration and
its universal dream. T he sentence reads: “Next year in Jerusalem
is ever the hope of our people. Still we affirm that all people will
rejoice together in the Zion of love and peace.”
T he closing pages of th e new
Haggadah
include words and
music for the Passover service. Material runs the gamut from
Kadesh U fh a tz
through
le-shanah ha-baah,
and interspersed
are the familiar songs, plus
Am Yisrael Hai
and
Sahaki.
Like the new
Mahzor
and the new
Siddur,
the Passover ma­
terial represents a breakthrough too. I t is part of the effort of
present-day Judaism to spell out the categories of identity.
Moving backward and forward in time, it tries to balance itself,
however precariously, between the past and the present. At
times, the selections in the new
Haggadah
permit the material to
overshadow its stated objective.
Some paragraphs are heavy and preachy when they should be
part of the narration, that is,
Haggadah.
Others are overlong and
complicated. Yet, what comes through to the reader is an aware­
ness of familiarity with
masoret,
tradition, and a new way of
approaching some old patterns. And tha t is all to the good.
There are other works of
Haggadah
revision; notably one with
a Jewish Socialist emphasis,
The Jewish Liberation Haggadah
(1971). I t follows the usual structure, although it includes selec­