Dreams and the Dreamer

Joseph’s dream by Laya Crust

Joseph was the ultimate dreamer in the bible. As we know it got him into trouble with his brothers, yet saved him and an entire country when he was in Egypt. In Parashat Miketz we read how Joseph interprets dreams for Pharaoh, changing the course of economic and agricultural history, as well as changing the course of history for the children of Israel.

Joseph came by his ability to remember and read his dreams honestly. His father Jacob was guided both by his dreams and by angels. (The angel connection did not figure as highly in Joseph’s life.)

Jacob and the Ladder by Laya Crust

Dreams are important in many cultures. There are dream journals, dream symbols, and the idea that each element of a dream symbolizes something specific. One commonly held theory is that each person in a dream represents one characteristic of the dreamer. The truth is that successful people, those who achieve greatness, are dreamers. They have an idea, a focus, and they follow it. They hold tightly to the goal they wish to achieve and imagine or strategize how to reach their objective.

Not By Might by Laya Crust

We are celebrating Hanukkah this week. The Jewish leaders who fought and overcame the Greeks were focused dreamers who achieved what they had to achieve in order to survive. Herzl had a dream as did other Jews throughout the millennia. The dream was to return to Israel and make the land flourish, allow it to become a homeland for all Jews once again

.Herzl by Laya Crust

Before Jews resettled the land in the early 1900’s the country was a barren, dusty, desert. The Jewish pioneers came and irrigated, cleared, drained swampland, and created what is now a flourishing agriculturally rich and technologically amazing jewel.

Dream One and Dream Two,  by Laya Crust

We have dreams. Dreams can lead to beautiful results. We can pay attention to our dreams- analyze what they may mean, and how we can do something better or differently. Dreams may help us reach a goal that we thought was impossible but really isn’t. We can make our lives- and the world- a happier place.

Have a Happy Hanukkah. May it be full of light, joy, peace, and happy dreams.

Shabbat Shalom,

Laya

I painted many of the pictures you see in this post as part of a collection of pieces for a sefer haHaftarot- a haftarah scroll. You have seen many of these images over the years if you have been following my blog. I’m excited to announce that a collection of these paintings and their explanations will be published in a book called “ILLUMINATIONS, An Exploration of Haftarah through Art and History”. I will share more information about the book in the coming weeks.

Korach- Rebelling against the Establishment

Samuel and Saul by Laya Crust

Parasha: Korach Haftarah: I Samuel 11:14- 12:22

In the Torah reading Korach, a priest, gathered 250 followers and challenged Moshe’s authority. Korach thought it was presumptuous of Moshe and Aaron to retain the leadership of the Israelites. He said, “You take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them…” (Numbers 16:3). The accusation was particularly galling since Korach and his followers were already distinguished as men of note with special roles.

Later in the parasha there was another rebellion concerning Aaron’s role as High Priest. Gd proscribed a test where each tribe inscribed a wooden staff with its name then put the rod into the Tent of Meeting. The rod of the true leader would sprout leaves overnight. The next morning Moshe brought out the twelve rods. Not only had Aaron’s rod sprouted leaves but it had flowering buds and almonds on the staff.

The haftarah echoes the rebellions against the established leadership. The prophet Samuel was the prophet and leader of the Jews around the year 1000 BCE. The Israelites saw that other nations were ruled by a king, and they wanted to be like other nations. Samuel saw this as a betrayal of Gd and Gd’s rule. Moshe and Samuel each attempt to convince the Israelites not to overturn the leadership. Moshe says, ” I have not taken a single donkey of theirs, nor have I wronged even one of them.” (Numbers 16:15) Samuel says, “Whose ox have I taken or whose ass have I taken? Whom have I defrauded or whom have I robbed? From whom have I taken a bribe to turn the other way?” (I Samuel 12:4)

The parasha is resolved with Moshe and Aaron each retaining their positions and the rebels being punished. In contrast, Samuel loses his position as leader. He anoints Saul as king and becomes Saul’s advisor.

The Israelites wanted a king so they would be like all the other nations.  The change wasn’t being sought for positive, constructive purposes. Rather the change was being pursued so that the Israelites would be like the other nations.  Similarly, Korach’s goal was not the improvement of his people. His goal was self-promotion and personal power.

The issues of self-interest and personal power are issues that plague us to this day. To create a healthy society and a healthy world we need leaders who are leading for the betterment of society, not for self-promotion. At the grassroots level, we need to strive to make the world a better place by supporting wise leaders and with our own fair and caring actions. Hopefully, through these actions we will see peace,  justice, and equality in the world sooner rather than later.

A word about the illustration for this haftarah: The painting is inspired by a woodcut from a book by Isaac ben Solomon ibn Abi Sahulah. Born in Castile in 1244, he was a scholar and Hebrew poet. He noticed that Jews were reading foreign novels like “The Voyages of Sinbad the Sailor”, fables from India, and books from other cultures. Isaac wanted Jews to read about Jewish subjects so he wrote his own book of poems and parables called “Meshal ha-Kadmoni” (The Ancient Proverb). It was so popular it was reprinted six times in Hebrew and nine times in Yiddish! My painting shows Samuel speaking to Saul, based on a German reprint from 1450. 

Let’s all hope for good directions in this crazy world of crazy leadership that just seems to get crazier. Shabbat Shalom, Laya

B’ Ha’alotecha- “Not by Might nor by Power”

Temple Menorah by Laya Crust

At the beginning of this week’s Torah reading, the menorah is described and Aaron is commanded to light it. In the haftarah reading, Zechariah describes the golden menorah. Zechariah was a prophet in Jerusalem around the year 520 BCE.  The Jews had been exiled to Babylon but under King Cyrus were allowed to return to Jerusalem. Zechariah and the prophet Haggai encouraged the people to stop being so despondent and start rebuilding their destroyed temple.

Zechariah by Michelangelo, Sistine Chapel

This haftarah is replete with angels- angels talking to Joshua and angels talking to and waking Zechariah.  Zechariah tells the angel that he has had a vision of a golden menorah flanked by two olive trees. A bowl above the menorah has seven pipes funneling olive oil to the menorah.  When the angel realizes that Zechariah doesn’t understand the symbolism of the vision he explains that the trees represent the leadership of Joshua the High Priest and Zerubbabel the governor in building the Second Temple. The angel says, “Not by might nor by power, but by My Spirit, says the Lord of hosts.” meaning that the reestablishment of the Jewish people will come through faith, not war.

This parsha and haftarah are timely readings. We are living during a frightening pandemic, international violent unrest some of it instigated by the treatment of blacks in America, and negativity towards Israel and her desired steps for greater sovereignty over her ancestral land. The readings teach that we must take the initiative and move forward to make progress in our lives. On one hand, just complaining or protesting will not improve a situation. On the other, sitting back and expecting Gd to make the changes is not the right way either.

The Jews in the desert complained about their diet (“But the multitude among them began to have strong cravings. Then even the children of Israel once again began to cry, and they said, ‘Who will feed us meat?'” Numbers 10:4).  They should have looked to see how they themselves could satisfy their hungers and cravings. The Jews returning to Jerusalem were despondent. When they returned from exile they were pushed by Zechariah and Haggai to take action and rebuild their Temple to Gd. In that way, they could reclaim their lives and their history.

We have to recognize our responsibility to participate in our future, but we also have to recognize that if we move forward with faith and integrity Gd will help us. Ignoring the respect and mitzvot entrusted to us will cause us to be defeated. “Not by might nor by power, but by My Spirit, says the Lord of hosts.” (Zechariah 4:6)

Cervera, Spain, c. 1300

My illustration at the top was based on this beautiful manuscript painting from Spain, with the menorah painted in gold leaf. The menorah was a central fixture in the Temple and was lit by the Kohanim. The wicks of the menorah were arranged to shed light in one flame. That light can be seen as the light we bring to the world.

On that thought, may you have an illuminated week and weekend, full of flaming conversation and bright ideas. Let’s keep on working to make the community and the world better!

Have a good Shabbat, Laya

Shabbat Shira – it’s music

Halleluhu by Laya Crust

Parshat B’Shalach                        Haftarah: Judges 4: 4 – 5: 31

Music is magical. We can’t see it, touch it, smell it or taste it. We can hear it and magically it can transform our mood and take us to other places in our imagination. We all know about love songs (a billion), break-up songs (2 billion), songs of tribute (“Starry Night” about Vincent Van Gogh) and patriotic songs (“La Marseillaise”and “HaTikvah”). All our secrets can be unearthed (“Killing Me Softly”) and raw emotion can be exposed (Stravinsky’s compositions).

Music is a beautiful union of art, science, math, and imagination. I remember a friend of mine- a physicist- being amazed and unbelieving when I told him I loved music. “How is that possible? ” he asked. “You’re an artsy.” I was really surprised by that comment because I had always thought that music was art and emotion. That was when I found out that there is a close relationship between science and music.

Miriam’s Song by Laya Crust

Music is an integral part of joyous Judaism. In the Torah portion B’Shalach we read “The Song of the Sea”.  It is Moses’ song of praise to God that was sung after the Israelites safely crossed the Red (or Reed) Sea, and were saved from the angry Egyptian army. The women, led by the prophet Miriam, sang and danced and made music on their “tof”, a handheld drum. There is a beautiful painting of the women led by Miriam playing their drums in The Golden Haggadah, and another lovely rendition in The Sarajevo Haggadah.

Devorah the Prophetess by Laya Crust
(inspired by a painting from a 17th C. Judeo-Persian book)

This Bible reading describing the escape into the desert, across the sea, and the ultimate Song of the Sea is paired with an adventure story in the Book of Judges. Led by the prophet Devorah the Israelites won a battle against Sisera’s Army. A woman named Yael completed the defeat by killing Sisera. Devorah then sang a song of praise about the triumph and Yael’s conquest.

 When we are happy, when we are sad, when we want to remember or forget, when we want to meditate or pray, be left alone or celebrate with others we often turn to music. Because it is a comforting, joyous and spiritual medium the most beautiful parts of prayer are often paired with music. The painting at the top of the page shows biblical instruments mentioned in “psoukei d’zimra”, prayers we say in the morning.

On this Shabbat Shira, the Shabbat of Song, pay attention to the songs and music composed by Moses, Miriam, and the prophetess-judge Devorah. Enjoy the art, the sounds, and the music around you and have a Shabbat Shalom.

Laya

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Conflict and Strength – VaYishlach

art by Laya Crust

Va Yeishev: Bereshit (Genesis) 32:4 – 36

Haftarah:  The Book of Ovadiah

This week’s Torah reading takes us on Yaakov’s (Jacob’s) journey through the country of Edom towards Bethlehem and Efrat. He was a successful man. He had huge flocks, 2 wives, 2 concubines, 11 sons and a daughter, yet he was nervous. He knew he had to travel through his brother’s landholdings but did not want to face his twin because of  their unresolved history. Would Esau be angry at Yaakov? Did Esau still want to kill his brother?

The narrative begins with Yaakov sending messengers to his brother, announcing his approach. The report came back that Esau was coming to meet Yaakov, accompanied by 400 men.  Yaakov, frightened and anxious, sent his messengers ahead with many expensive gifts. He sent his family to the far side of the Jabok River for safety and he himself slept on the closer side of the river, possibly to be on the alert for any attack.

A man came and wrestled with him through the night. Finally at dawn the stranger told Yaakov to let him go. Yaakov demanded that the man give him a blessing and the blessing came in the guise of a new name- Yisrael, “because you have striven with beings Divine and human” (כּי שׂרית עם אלהים ועם אנשׁים).

Golden Haggadah, c. 1320

Who was the man Yaakov fought with? An angel sent by Gd? An adversarial angel representing Esau? Or was it an inner battle that Yaakov was struggling within himself? At the end of the battle Yaakov had a new name and an injury that stayed with him the rest of his life.

Yaakov’s name has many meanings. It can mean follow, heel, or deceive. When he was born Yaakov followed his brother into the world, holding on to Esau’s heel. As they grew up he deceived his brother and his father, and in turn was deceived by his father-in-law.

He left Canaan to avoid confrontation with Esau and to seek a wife. Many years later he left Lavan’s estate in the night, also hoping to avoid confrontation. He may have been a successful man in terms of his career but he was afraid to face the consequences of his actions.

Yaakov couldn’t avoid wrestling with the angel and he refused to give up or give in to the aggressor. He was given a name that represented his strength and position.

by Gustave Dore, 1855

The night of struggle heralded a new beginning. He faced himself and the enemy across from him. That incident strengthened him in his role as leader of a nation. He could carry on and deal with whatever life put in front of him. The struggle with the immortal being took place between sending a message to Esau and actually facing him. Maybe the fight itself influenced Yaakov’s interaction with Esau.

These days we are facing anti-Semitic attacks- verbal and physical, hurtful and deadly, overt and covert, on a frightening level. We are witnessing anti-Semitism from the British elections to UN resolutions, to terrorist attacks in kosher grocery stores and in synagogues, and unconscionable displays of hatred against Israel and Jews on campuses. Like Yaakov we have to face our fears rather than run away from them. Strength as a people and a nation is the only way to combat the hatred.

Like Yaakov let’s struggle with the adversaries and stand firm for what is right. May we see peace soon,

Sabbat Shalom,

Laya

Tisha B’Av

art by Laya Crust, inspired by Miklos Adler

We will be observing Tisha B’Av this Saturday night, July 21, 2018 through Sunday evening, July 22. It is the anniversary of the destruction of both the First Temple (586 BCE) and the Second Temple (70 CE) in Jerusalem. Although they occurred about 655 years apart they occurred on the same day in the Hebrew calendar. Many other Jewish tragedies are also remembered on Tisha b’Av-  the day has been called the “saddest day in Jewish history”. We read the Book of Eicha which was written by the prophet Jeremiah, and other calamities are commemorated by reading kinnot (poetry of sorrow).

Tisha B’Av is treated as a day of mourning. We fast from sunset to sunset- unlike most other Jewish fasts which last from sunrise to sunset. We don’t wear leather, listen to music, swim, and we sit on the ground. One tradition is to eat a hard boiled egg dipped in ashes before the fast begins. The “Book of Lamentations”, “Eicha” in Hebrew, is read by candle light sitting on the floor.

We also read Jeremiah 8:13 – 9:23, a series of some of Jeremiah’s gloomiest prophecies.  Invasion, siege, famine, starvation, doom, devastation, death, lament, cruelty are the themes of this haftarah. The dirge is unrelieved by words of comfort. These words reflect the emotion of Tisha b’Av.  The image chosen for Tisha b’Av is based on a woodcut by the Shoah artist Miklos Adler. Miklos Adler was a Hungarian Concentration camp survivor who depicted the autrocities of the Shoah. He was born in 1909 and died in 1965 in Israel.He painted,drew and did woodcuts. His woodcuts can be seen in a powerful haggadah called “The Survivor’s Haggadah”.The picture I drew is based on one of his haggadah woodcuts. It shows Jews waiting at a train station, looking at smoke in the form of faces rising out of crematoria chimney stacks.

I hope you have a meaningful fast and that we all endeavour to make Israel strong, and make the world a better place. Maybe we will see peace… we can work towards that. If you have comments or reflections on Tisha B’Av or the imagery please post your ideas.I would love to hear from you.

Best, Laya

Ethics and Power

An explanation  of the artwork is at the bottom of the postI See an Almond Branch and a Cauldron by Laya Crust

The prophet Jeremiah was born in the small town of Anatot, outside of Jerusalem the same year King Josiah began to reign over the Southern Kingdom of Judea.  While Josiah was in power a scroll was found in the Temple containing laws that the Jews had forgotten. King Josiah began to introduce and enforce religious reforms based on the scroll. Jeremiah was about thirteen years old when this happened, and was appointed by God to be a prophet.

Jeremiah was not accepted or liked by his fellow Jews. He witnessed the rise and fall of other Jewish rulers and the sacking of the Temple in Jerusalem in 586 BCE. He ended his life in exile in Egypt. Jeremiah’s words and trials are fitting for the Weeks of Rebuke before Tisha B’Av.

The Calling of Jeremiah by Marc Chagall

On the three Shabbatot preceding Tisha B’Av, a day of mourning for the Destruction of the Temple in Jerusalem, we read “Haftarot of Rebuke”. This is the first “Reading of Rebuke”, taken from Jeremiah ch 1-2:3.  Jeremiah, like Moses, was a reluctant prophet. He told God that he was young and couldn’t speak. God tried to give Jeremiah confidence, saying, “Be not afraid of them for I am with you to deliver you.” (1:8) That did not reassure Jeremiah, so God touched Jeremiah’s mouth saying He had put words into Jeremiah’s mouth. Moses, too, was afraid to speak and tried to reject God’s request. ( spoiler alert- it didn’t work.)

Both men had been chosen by God for a certain roles and had been chosen before they were aware. In this week’s haftarah God said to Jeremiah, “Before I formed you in the womb I knew you, And before you came out of the womb I sanctified you; I have appointed you a prophet unto the nations.” (1: 5)

Jeremiah and Moses were leaders who taught morality-  not politics and not war. They didn’t speak of who should be the next leader. Instead they communicated God’s wishes and preached ethical behaviour. Throughout our teachings we are told that it is not might that will win wars against our enemies. We are taught that it is faith in God and adherence to ethical and moral behaviour that will allow us to triumph over our adversaries.

Just as Jeremiah and Moses were chosen before they were born and given a role before they were born the same is true for each of us. We each have been blessed with specific talents, strengths, insights and abilities. It is up to each of us to recognize what is within ourselves and use those abilities to make the world a better place. We need to look at what we can do and use our tools to help make our society healthy, safe and accepting. It seems that respect and ethical behaviour are seen as weaknesses. Guns, bombs and threats are preferred methods of negotiation.The fights and wars we see around us today will never allow the people of the world to live in peace and security.

Let’s endeavour to make words, art, music, poetry and scientific improvement our preferred currency over hatred and insults.

Have a good Shabbat and let’s make the world happier!

Laya

The drawing for this haftarah was inspired by Art Spiegelman’s graphic novel Maus. I have shown a despondent Jeremiah looking out of his barren room  at the sacking of the city. It looks like any modern city  but represents Jerusalem. In the corner of the room are an almond branch and a steaming cauldron representing the enemy coming from the north. This illustration and others will be featured in my forthcoming book.

Living in a Wall- Shelach Lecha

Rahav and the Spies by Laya Crust

Joshua 2: 1- 24

This week the Torah relates the story of Moshe sending twelve spies into Canaan to see what the land was like. Joshua was one of those spies. The men came back from their mission laden with grapes, pomegranates and figs but were afraid to face the people who occupied the land. The spies called the people “giants” and thought the Israelites would be slaughtered. Only two men, Joshua and Caleb, believed that the Israelites would be able to possess the “land of milk and honey”.

In the accompanying haftarah Joshua was the leader of the nation. Two spies were sent to Jericho to investigate the city and the surrounding countryside. They went to an inn at the fortress wall owned by a local woman named Rahav. She hid them from the city guards in bales of wheat on her roof, then lowered them from a window so they could escape. The two spies gave her a red rope to hang from her window so that when the Israelites attacked Jericho her home and all those in her home would be saved.

Rahav didn’t only live by the wall, she lived in the wall- the defense wall surrounding Jericho at that. I wondered how that was possible. Defense walls are thick and were built so that soldiers could stand at the wall and fire defense weaponry on attackers. There were openings in defense walls so that the fighters could shoot arrows, guns, cannons, pots of boiling oil, or whatever their preferred weapon was. I didn’t understand how Rahav lived next to a wall with populated with soldiers, and she even had access to the open country.
I spoke to a historian about the walls. He told me that at times the walls were made 4 – 6 feet deep, with open space in that 4- 6 foot area. People would live there, probably those who were on the poorer end of the spectrum. They lived in smaller spaces farther from the centre of commerce and social life.

This is a drawing based on an excavation of Jericho. It reconstructs the moment when
the trumpet players blew their horns and the walls of Jericho began to crumble.

This illustration from the “Biblical Archeology ” website shows how there was room between an interior wall and another exterior wall. It was logical for Rahav to have an inn within or between the walls because it would be an inexpensive inn or drinking place on the edge of town, it would service common people who would be gossiping about the political situation,  it would be convenient for travelers just entering the city, and it would be convenient for a hasty escape or secret rendezvous.

As with so many bible stories this includes adventure, espionage, and bravery. It is fascinating to pay attention to the details and learn about life and circumstance in another age- like learning about living in a defense wall.

Have a good day and a good week.

P.S. The painting of Rahav and the Spies will be in the book of haftarah images that I am working on now. Stayed tuned for future updates!

 

 

Shemini- Flames of God

“Shemini” by Laya Crust

Parshat Shemini is an unexpected combination of two very different narratives. The first half of the parsha focuses on the sacrifices Aaron and the priests offered to God to make atonement for themselves and the children of Israel. Aaron and his sons had spent weeks spiritually purifying themselves for these important offerings. The second half of the reading describes which animals are kosher and which animals are not. Why would these two very different subjects be combined in the same weekly reading?

The priests (Aaron and his four sons) had been warned to follow their preparations exactly, or they would die. After seven days of isolation and purification Moses called Aaron and told him it was time to offer the sacrifices.  In a dramatic scene “the glory of the Lord appeared to all the people. And there came a fire out from before the Lord…which when the people saw they they shouted and fell on their faces.” (Lev. 9: 23, 24)  God’s fire consumed the sacrificial remains and the flames ascended to the heavens.  In the excitement of the moment Aaron’s sons Nadav and Avihu offered their own fire to God. In anger God sent down flames that killed the two men. It was a shocking incident, especially after the powerful acceptance by God towards Aaron and Moses.

Aaron and his two remaining sons were told to continue their duties, and be an example to the children of Israel. Aaron was told, “לְהבדיל בּין הקדשׁ ובין החֹל ובין הטמה ובין הטהור” –to distinguish between holy and common, between impure and pure. Those were the tenets he was to teach the children of Israel.

Following these extraordinary events the Israelites were told about kosher and non-kosher animals. It seems strange that after an awesome display of sacrifice, flames from heaven, and the death of two priests, the people were given a list of animals. The two narratives are very different- one is a drama the other is a list of guidelines. They are united by a phrase at the end of each of the 2 sections. After the nation was told what it could and could not eat, it was told: “לְהבדיל בין הטמה ובין הטהור”  to distinguish between the impure and the pure. The words are very similar to those spoken to Aaron. But why is it so important?

Differentiating, “לְהבדיל”, creates separation and awareness. That is a theme not only in this Torah reading but in all of Judaism. The list of acceptable and unacceptable animals make us conscious of our dietary choices and separates us from the eating habits of the nations around us. The dire punishment of Nadav and Avihu separated them as priests from their brothers and father who followed God’s directions. The Sabbath separates one day from the rest of the week and we behave differently on that day. Dietary rules, rules about Shabbat and instructions for different festivals separate us from the nations around us, and create limits for us.

The painting of flames above shows the accepted fire from Aaron, Elazar and Itamar reaching up to the heavens. The outer flames are duller in colour. They become blue in tone and disappear before they reach the heavens. The outer flames represent the fire offered by Nadav and Avihu, who had not learned the difficult lessons of discipline, purity and discernment.

In this week’s Torah reading God used fire to separate the holy sacrifice from the profane sacrifice, and taught the nation to separate kosher animals from non kosher ones. On Saturday night we use fire in the “havdalah” ceremony (from the word לְהבדיל in the quotation) to separate the holiness of the Sabbath from the rest of the week.  So, enjoy the distinctiveness of Shabbat. We have this one day that gives us the quiet of nature and time amidst the bustle of regular weekdays and workdays.

The painting for this parsha was part of a project called “Women of the Book”. 54 women from around the world were invited to paint an interpretation of each of the parshiot, To see these extraordinary paintings go to http://womenofthebook.org/artwork/  .

You can click on the flames at the top to see the painting enlarged.

Shabbat Shalom, Laya

 

 

 

Pesach, Havdalah, and Rabbits

Havdalah, Barcelona Haggadah, 15th C. Spain

Pesach is coming. It will be here just a couple of days, beginning on Friday night, March 30, 2018 . Those of us who live outside of Israel are expected to have two seders, the second one starting after Shabbat on Saturday night, March 31. On Saturday nights we Jews perform a beautiful ceremony called Havdalah- a ceremony that involves fire, wine, spices, and song. It gets a little  complicated when we observe a special holiday on Saturday night that calls for the kiddush and the Havdalah ceremony too (like the second seder, this year).

What is the right order of the prayers? Do we do the holiday kiddush first or say the Havdalah prayers first? When do we light the fire?There is a specific blessing recited on holidays in general (the שהחינו –  the she’he’chianu”). When is that said?

  Rabbah bar Nachmani  (c. 270 – c. 330 C.E.) taught that the correct order of the prayers was yayin (wine), kiddush, ner, (candle), havdalah, zeman (she’he’chianu). To make the order easier to remember Rabbah coined the acronym יקנהז (YaKNeHaZ).

In many of the early haggadot we see the word יקנהז written either immediately before or after the kiddush or havdalah prayers.

This is from the Bird’s Head Haggadah, 1290 Southern Germany. The small letters in the centre of the page say, “When the first [night] is on the evening after Shabbat [do] the blessings use the acronym YaKNeHaZ”.

So there we see it written, all the way back 7 1/4 centuries ago.

Somewhere along the route of history someone realized that YaKNeHaZ sounds a lot like the German “jag den has”( pronounced like “yag den has) which means “hunt the hare”. An illustrator got the idea to illustrate the term with a hare hunt.

 Southern Germany, c.1490

This seems to have started a trend, and many haggadot could be seen with hare hunts. Eventually there was an additional layer of interpretation put onto the imagery. The hare was associated with the Jew being hunted down by a hunter and his dogs. Below is a woodcut from the Prague haggadah of 1526.  The hunter and dogs are trapping the hares in a net.

But, don’t despair. The allusion was taken a step farther. In the woodcuts from the Augsburg Haggadah of 1534 there are two scenes of Jag den has. The first shows the hare being hotly pursued by dogs and a hunter. The hare runs into the net and seemingly will  be caught.

But look at what the artist did next-  our “wiley wabbits” -or smart hares- managed to slip under the fence while the hounds and hunter were kept at bay.

Jewish illustrators and artists often used humour in their drawings. A great deal of wit can be found in border illustrations of our historic manuscripts and books. I love this little section from the Barcelona Haggadah, showing a rabbit or hare keeping a dog in order, accepting the kiddush wine  from a formally attired cat or pig.
 Barcelona Haggadah, 14th C.

Hares, rabbits, dogs, and other animals -even dragons- appear liberally in Jewish and Christian medieval manuscripts. If you want a nice romp through whimsy look up some medieval manuscripts and you’ll see some great imagery.

The next time you wonder how to do kiddush and havdalah on a holiday remember “YaKNeHaZ”, the hare hunt, and smile. Share this blog with your friends and family at your seder table!

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Have a great Pesach and Shabbat Shalom,

Laya