哈加達書和猶太人的逾越節晚餐餐桌擺設
Passover dinner table setting with Haggadah book
Source: Wikipedia (Public Domain)
布哈拉（Bukhara）猶太人在2023年住棚節期間搭建起來的棚屋
Sukkah in Bukhara during Sukkot, 2023, Bukhara, Uzbekistan
遵循猶太人的傳統，布哈拉猶太社群的門戶上仍能看到門柱經匣
Following the Jewish tradition, the Mezuzah still can be seen on the doors of Jews in Bukhara, Uzbekistan
猶太人的節慶與認同感
Jewish Festivals and Identities
在文物開窗的本次展覽中，我們總共為觀眾呈現了本館收藏和精心挑選出的七件猶太教文物。它們共同反映出的是猶太人作為一個共同體所懷有的祈願和想望。在絕大部分的猶太社群歷史上，猶太人散居在世界各地，在1948年之前並不存在現代意義上的猶太民族國家實體，但是作為一個宗教-民族社群，各地的猶太人和社群皆試圖在所生活的社會中維持猶太信仰和文化傳統。
在西元二十世紀之前的歷史中，因為長期的遷徙、流散和種種發展，猶太人族群形成了各種樣貌，重要有中東猶太人、塞法迪猶太人（Sephardic Jews, 伊比利半島系猶太人）和阿什肯納茲猶太人猶太人（Ashkenazi Jews, 德國和東歐系猶太人），並且在日常生活中使用所在地的主要語言，但是維繫其共同的猶太人認同的，則是其宗教信仰——猶太教。
本檔展期所呈現的兩件文物，也關乎猶太人是如何在世界各地生活，甚至在日常的世俗生活中使用不同的語言，但是在每年的重要宗教日期，各地的猶太人都會慶祝和紀念自己的祖先歷史，並將這些活動作為教育子女後代的重要途徑，從而延續族群的認同感。
In this exhibition, we present a total of seven Jewish artifacts from our museum's collection. Collectively, these seven artifacts reflect the identity of the Jewish people as a global community and ethnicity. For the larger part of the history of the Jewish community, the Jewish diaspora did not exist as a Jewish nation-state in the modern sense until 1948, but as a religious-ethnic community living with other communities and majorities, Jews and Jewish communities everywhere attempted to maintain Jewish faith and cultural traditions in the larger societies where they lived.
Throughout history until the 20th century CE, as a result of long periods of migration and various developments, Jewish communities took on a variety of characters and sizes, notably Middle Eastern Jews, Sephardic Jews (Iberian Jews), and Ashkenazi Jews (German and Eastern European Jews), and used the major languages of their regions in their daily and secular lives. They speak the main language of the region, but their common Jewish identity is maintained by their religion, Judaism.
The two artifacts presented now are about how Jews celebrate and commemorate the history of their ancestors while living in different parts of the world, and even speak different languages in their daily secular lives and use these events as an important way to educate their younger generations, and to perpetuate a sense of communal identity.
祈禱書的重要性
The Importance of the Prayer Book
西元前586年，新巴比倫帝國征服了猶太人生活的耶路撒冷，摧毀了猶太人的聖殿，此後猶太人依靠波斯國王居魯士大帝的幫助重建了聖殿，但是在西元一世紀，反抗羅馬人暴政的猶太人起義被鎮壓，位於耶路撒冷的猶太人聖殿再次被拆除。在耶路撒冷被毁和猶太人被驅逐後，猶太人的崇拜不再以聖殿为組織中心，祈禱取代了獻祭，崇拜是以社區為中心（由至少十名成年男子代表）和拉比權威建立的，拉比是四散各地的猶太人社區的教師和領袖。祈禱成為了猶太人的宗教活動中的重要組成部分，因此祈禱書的重要性就在猶太教的宗教實踐中被凸顯出來了。
In 586 B.C., the Neo-Babylonian Empire conquered Jerusalem, where the Jews lived, and destroyed the Jewish Temple. Afterwards, the Jews rebuilt the Temple with the help of the Persian King Cyrus the Great, but in the first century CE., the Jewish revolt against the Roman tyranny was suppressed, and the Jewish Temple in Jerusalem was once again demolished. After the destruction of Temple and the expulsion of the Jews, Jewish worship ceased to be organized with the Temple as focus, prayer replaced sacrifice, and the Jewish worship activities became community-centered and under the authority of the rabbi, who was the teacher and leader of the scattered Jewish communities. Prayer became an essential component of Jewish religious practice, and thus the importance of the prayer book is highlighted in Jewish religious practice.
猶太教祈禱書
Jewish Prayer book (Mahzor)
1950年代，紙，以色列
1950s, Paper, Israel
最初，祈禱的內容和唸詞就像是《塔木德經》一樣，都是要背誦下來的。後來，猶太人遷徙到了世界各地，很難保留其祈禱文的準確性，在這個背景下，祈禱文才被寫下來。現存最古老的祈禱書之一是一本約西元前八百年的猶太祈禱書。祈禱書一般被稱為Siddur（順序）或Machzor（週期），因為它包含了年度祈禱文的完整內容，包括了平日使用的祈禱文和安息日祈禱文，以及特殊節日和日期裡的祈禱文。這種祈禱書的一個典型例子是一位法國拉比——維特里的拉比西姆查·本·施穆爾（Simcha ben Shmuel of Vitry）在西元十一世紀創作的《維特里祈禱書》（Machzor Vitry）。
隨著時間的推移，禱文中加入了讚美詩（尤其是在阿什肯納茲社區），Siddur和Machzor開始有了區別：Siddur成為了日常祈禱書，包含平日和安息日的常規禱文，而Machzor則成了特殊節慶祈禱書。
本展廳裡的這本祈禱書是印刷於1950年代的特殊節慶祈禱書，作者是來自馬格里布地區（北非）的猶太人。和這本書一同製作，並稱為本館館藏的日常祈禱書則展示在本館七樓的世界宗教展示大廳，歡迎您在觀賞了本展室後，再移步七樓展廳，探索本館更豐富的猶太文化珍藏。
In the early stage, prayers were recited and memorized like the Talmud. Prayers were written down in a context where Jews migrated around the world, making it difficult to retain the accuracy of their prayers. One of the oldest surviving prayer books is a Jewish prayer book from around 800 BC. The prayer book is generally known as a Siddur(sequence) or Machzor(cycle) because it contains the complete text of the annual prayers, including the prayers used on weekdays and the Shabbat prayers, as well as the prayers for special festivals and dates. A classic example of this prayer book is the Machzor Vitry, created by a French rabbi, Simcha ben Shmuel of Vitry, in the 11th century CE.
Over time, hymns were added to the prayers (especially in the Ashkenazi community), and the Siddur and the Machzor became differentiated: the Siddur became a daily prayer book, containing regular prayers for weekdays and Shabbat, while the Machzor became a prayer book for special festivals.
The prayer book you are seeing in this gallery is a Machzor book printed in the 1950s by a Jew from the Maghreb region (North Africa). A Siddur prayer book, which was produced together with this one and is also part of the Museum's collection, is on display at the 7th floor main exhibition hall. You are welcomed to visit this gallery and then move to the exhibition hall on the 7th floor to explore the richness of the Museum's collection of Jewish culture.
阿姆斯特丹節日祈禱書，約1250年
Amsterdam Mahzor, ca. 1250
Source: Wikipedia (Public Domain)
哈加達書摺頁冊
Book of Haggadah
20世紀，紙，以色列
20th Century, Paper, Israel
在散居各地的猶太人中，每年尼散（Nisan）月 15 日開始的逾越節的頭兩天晚上，人們都會在家中誦讀哈加達。希伯來語中的ַהָגָּדה（haggā-dāh）的意思是「講述」，它的內容有以色列人在先知的帶領下離開埃及的故事，並紀念神幫助雅各（以色列）的子民擺脫埃及暴君的奴役。故事講到，法老拒絕讓以色列人獲得自由，結果上帝懲罰了埃及人的長子。法老隨後終於害怕了，以色列人也終於擺脫了奴役。
逾越節的宗教儀式稱為 「seder」，這個詞的意思是「順序」，指的是誦讀逾越節禮儀、舉行儀式和食用無酵餅、苦草和四杯酒等儀式性食物的具體順序。逾越節是猶太人歷史和禮儀的核心，因此猶太人有義務在每年的逾越節緬懷出埃及記，並思考它與自己生活的相關性。早期的哈加達書都是手抄本，由專門的書法家抄寫，以這種方式代代相傳。自印刷術問世以來，已經出版了數千種哈加達版本，而且每年都有新的版本問世。這本哈加達摺頁冊就是在1980年代印刷而成的，裡面配有各種插圖和歷史上的藝術創作，幫助讀者更好地理解書中的內容。
Throughout the Jewish Diaspora, the Haggadah is recited in the home on the first two nights of the annual festival of Passover, beginning on the fifteenth of the Jewish month of Nisan. The Hebrew term ַהָגָּדה (haggā-dāh), ‘telling,’ recounts the Israelites’ exodus from Egypt and commemorates God’s hand in freeing His people from bondage. As the narrative goes, Pharaoh’s refusal to let the Israelites go free results in God smiting the Egyptians’ first-born. Pharaoh finally relents and the Israelites find freedom from slavery.
The religious service called seder, ‘order,’ refers to the specific order of recitation of the Passover liturgy, the performance of rituals and the consumption of ceremonial food such as unleavened bread, bitter herbs and four cups of wine. So central to their history and liturgy is this narrative that it is incumbent on Jews to remember the Exodus every Passover and reflect upon its relevance to their lives. In earlier times, works were written in manuscript form copied by scribes; in this way, they were passed from generation to generation. Since the advent of the printing press, thousands of Haggadah editions have been published and each year, new renditions are produced. The Haggadah book you are seeing in this gallery is printed in the 1980s with illustrations from historical manuscripts and artwork, to provide a better reading experience.
哈加達書的歷史
History of Haggadah
哈加達書的文本由希伯來聖經中的段落以及《米示拿》（Mishnah）、《托塞夫塔》（Tosefta）、《米基爾塔》（Mekilta）、《西弗拉》（Sifre）、《耶路撒冷塔木德》（Jerusalem Talmuds）和《巴比倫塔木德》（Babylonian Talmuds）中的拉比經文和講道摘錄組成。從西元一世紀第二聖殿被毀之前的某個時期到西元六世紀，最早的資料都是口頭傳播的，它們強調儀式，提供的文本細節很少。只是到了公元八世紀，拉比的資料被寫成文字後，才有了更多關於經文的資訊和舉行儀式的說明。
一般來說，目前各社區使用的哈加多都具有文本統一的特點。但需要注意的是，幾個世紀以來，隨著猶太人融入散居社區，祈禱文、讚美詩和儀式說明也逐漸發生了變化。最早的巴比倫猶太知識中心扮演了重要作用，巴比倫社區首領 R. Amram Gaon 和 R. Saadiah Gaon 祈禱書中的哈加達版本是被大多數猶太人所遵守的。
The text of the Haggadah is comprised of passages from the Hebrew Bible as well as rabbinic le- gal and homiletic excerpts from Mishnah, Tosefta, Mekilta, Sifre and the Jerusalem and Babylonian Talmuds. The earliest sources, disseminated orally from sometime before the destruction of the Second Temple in the first century CE until the sixth century, emphasized ritual and offered lit- tle detail regarding the text. Only once rabbinic sources were committed to writing in the eighth century was there more information about the text and instructions as to performance of rituals.
In general terms, Haggadah currently used in various communities are characterized by textual uniformity. Important to note, however, is that over the course of centuries, as Jews acculturated into diaspora communities, gradual variations developed with respect to prayers, hymns and instruction for rituals. The earliest basis for differences were from the Eretz Israel and Babylonian centers of learning. The Haggadah version found in the prayer books of R. Amram Gaon and R. Saadiah Gaon, heads of the Babylonian community, came to be observed by the majority of Jews.
威尼斯哈加達書，17世紀
Venice Haggadah, 17th Century
Source: Wikipedia (Public Domain)
