on the original structure and meaning of mah nishtannah
TRANSCRIPT
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JSIJ 7 (2008) 163-204
http://www.biu.ac.il/JS/JSIJ/7-2008/Steiner.pdf
ON THE ORIGINAL STRUCTURE AND MEANING
OF MAH NISHTANNAH AND THE HISTORY OF ITS
REINTERPRETATION*
RICHARD C. STEINER**
ืืขืืืื ื ืฉืืช ืืื ืื ืืืจื ืืืืืฉืืืื
I. INTRODUCTION
How many questions are there in the Four Questions? Contrary to
appearances, this is not the Jewish equivalent of Groucho Marxโs
* I completed a draft of this article during my tenure as a Starr Fellow at Harvard
University in the spring of 2005, and presented it at a pre-Passover seminar. I
would like to express my gratitude to the Center for Jewish Studies at Harvard
for the invitation to be a Starr Fellow and to Dr. Morton Lowengrub, the Provost
of Yeshiva University, for making it possible for me to accept the invitation. I
would also like to thank the scholars who read drafts of this article for their
incisive comments, which stimulated my thinking and saved me from error:
Profs. David Berger, Shamma Friedman, S. Z. Leiman, Menahem I. Kahana,
Leib Moscovitz, Adina Mosak Moshavi, B. Septimus, Mark Steiner, and the
anonymous reviewers from the editorial board of JSIJ. Prof. Friedmanโs kindness
deserves special mention; he gently hinted at the need to broaden my coverage
of the tannaitic material by preparing an invaluable 29-page collection of sources
and ideas for my use! Thanks are also due to the librarians of Harvard University,
the Hebrew University, Hebrew Union College, the Jewish Theological
Seminary of America, and Yeshiva University for making their Haggadah
collections available to me and/or providing scans or photocopies. Finally, I
would like to express my appreciation to Mrs. Channa Goldstein for allowing me
to spend days going through the Haggadah collection of her late lamented
husband, Prof. Herbert Goldstein ื"ื, the distinguished academician and friend
to whose memory this article is dedicated. ** Bernard Revel Graduate School, Yeshiva University.
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Richard C. Steiner
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164
famous no-brainer, โWhoโs buried in Grantโs tomb?โ Some scholars
would reply that although the most common versions of ืื ื ืฉืชื ื in the
Haggadah and the Mishnah have four questions, there are also versions
with five, three (especially the Palestinian version of the Mishnah) and
two.1 Others would argue that ืื ื ืฉืชื ื is really an exclamation and thus
contains no questions at all. Modern scholars have paid very little
attention to another possibility: that there was one and only one question
in all versions of ืื ื ืฉืชื ื. This is a striking oversight, since it ignores
the view of almost every medieval commentator.
R. Saadia Gaon ends his Arabic introduction to ืื ื ืฉืชื ื with the
words: ืืื'ื ืืืกืื โand this is the question.โ2 The phrase ืืื'ื ืืื'ืืื
โand this is the answer,โ inserted before ืขืืืื ืืืื ื, marks the end of the
question. An early anonymous commentary has: ืื ื ืืชืืืืื ืืคืืชืืื
ืขืืฉืื ืืคืจืฉ :it has ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื And on 3.ืืฉืืื ืื ื ืฉืชื ื
:R. Eleazar b. Judah of Worms (Rokeax) writes 4.ืืฉืืื ืฉืืืจ ืื ื ืฉืชื ื
A student of 5.ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื - ืขืชื ืืฉืื ืืืฉืืื ืฉืฉืื ืื ื ืฉืชื ื
Rokeax makes a similar comment: ืขืืืื ืืืื ื - ืขืชื ืืชืจืฅ ืฉืืืชื )ืฆ"ื
R. Joseph b. Abraham Gikatilla belongs here as 6.ืฉืืืชื( ืื ื ืฉืชื ื
well: ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื - ืื ื ืืชืฉืืื ืขื ืฉืืืช ืื ื ืฉืชื ื ืจืืื ืืืืจ
So too R. David 7.ืขืืืื ืืืื ื ืืืืืชืชื ืืืืืฆื ืืฉืืื ืื ื ืชื ืืืฉืื ืืชืฉืืื ืื
b. Joseph Abudarham: ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื - ืื ืืื ืชืฉืืื ืืฉืืืช ืื
1 For two and three, see Jay Rovner, โAn Early Passover Haggadah According to
the Palestinian Rite,โ JQR 90 (2000): 350โ51. For five, see ืืืื ืฉืืื, ed. M. M.
Kasher (Jerusalem: Torah Shelema Institute, 1967), p. ืฆื. ed. I. Davidson, S. Assaf, B. I. Joel (Jerusalem: Mekize ,ืกืืืจ ืจื ืกืขืืื ืืืื 2
Nirdamim, 1941), p. ืืืง . Joshua Blau (oral communication) notes that although
the expected spelling is ืกืืื, the form is clearly singular. ed. M. L. Katzenellenbogen ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื ืขื ืคืืจืืฉื ืืจืืฉืื ืื 3
(Jerusalem: Mossad Harav Kook, 1998), p. ืื. This commentary is frequently
cited by R. Eleazar b. Judah of Worms (Rokeax), R. Zedekiah b. Abraham Anav
(Shibbolei ha-LeqeT), R. Simeon b. Zemah Duran and others. 4 Ibid., p. ื. For the reading ืฉืืืจ, see ืชืืกืคืืช ืืฉืื... ืืืื ืฉื ืคืกื, ed. J. Gellis
(Jerusalem: Mifal Tosafot Hashalem, 1989), p. ืื. ed. M. Hershler ,ืืืื ืฉื ืคืกื ืืฉืืจ ืืฉืืจืื ืขื ืคืืจืืฉ ืืจืืงื... ืืจืื ื ืืืขืืจ ืืืจืืืืื 5
(Jerusalem: Machon Shalem, 1984), p. ืกื. 6 BL Add. Ms. 14762 fol. 7a; see the facsimile in The Ashkenazi Haggadah: A
Hebrew Manuscript of the Mid-15th Century from the Collections of the British
Library... with a Commentary Attributed to Eleazar ben Judah of Worms
(London, 1985). ืกืืจ .cf ;(YU collection) ื ืข"ื .p (1797) ืกืืจ ืืืื ืฉื ืคืกื ืขื ืคืืจืฉ... ืืืกืฃ ืื ืืืงืืืื 7
ืืืกืฃ ืื ืืืงืืืื... ืืืื ืฉื ืคืกื ืขื ืคืืจืฉ (Grodno, 1805), p. ื ืข"ื (JNUL website).
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:Likewise R. Shem Tov ibn Shem Tov .ื ืฉืชื ื -ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื
R. Simeon b. Zemah Duran begins his 8.ืืชืฉืืื ืขื ืืฉืืื ืืื ืื
discussion of the ืื ื ืฉืชื ื with the words: ืืืช ืืื ืฉืืืช ืืื ืฉืืื ืจืืื
After discussing all of .ืืืฉื ืฉืื ืืืื ืืืืื ืืื ืื ืฉืืื ืื ืืฉืืจ ืืืืืช ืืฉื ื
the differences, he concludes: ืืืช ืืื ืฉืืืช ืืื ืื ืืื ืืฉืืื ืืื ืืื ืฉืื ืืืื
ืืื ื ืชืฉืืืช ืฉืืืช :he writes ,ืืขืฉื ืืจ' ืืืืขืืจ In commenting on .ืืื ืืื'
,ืืื ืคืกื R. Isaac Abarbanel, in .ืื ื ืฉืชื ื ืืื ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื
speaks of ืฉืืืช ืื ื ืฉืชื ื, of ื ืฉืชื ื ืืฉืืื ืืืืช ืื (2x), and of ืืฉืืื ืื
The context shows that he uses these expressions to refer to the 9.ื ืฉืชื ื
entire ืื ื ืฉืชื ื, from beginning to end; when he wants to speak about
the ืฉ-clauses (the clauses that begin ืฉืืื ืืืืืืช), he uses the expression
with the ืื ื ืฉืชื ื The Haggadah of Provence introduces 10.ืืืงื ืืฉืืื
wordsืืื ื ืืกื ืืฉืืื, and ืขืืืื ืืืื ื with the words ืืืืจ ืฉืืฉืืื ืืฉืืื
At the 11.ืฉืื ืื ืืืืื ืืืืช ืืื ืืืืืืช ืืฆืืจืื ืืืชืืื ืชืฉืืืช ืืฉืืื ืืืืืจื
end of the entire ืื ื ืฉืชื ื, a Yemenite Tiklal from 1498 has: ืื'ื ืืืกืืื
this is the question, and the answer is โavadim.โ12โ ืืืื'ืืื ืขืืืื
What did these commentators mean by referring to ืื ื ืฉืชื ื as a
single question? Is this just some trivial difference in the method of
counting or does it reflect something deeper? Did the commentators
who spoke of one question have a different understanding of ืื ื ืฉืชื ื
than those who spoke of more than one question?
There is no doubt that ืื ื ืฉืชื ื can beโand, in fact, has beenโ
understood in a number of very different ways. Indeed, the meaning of
the very first word has long been controversial. This became very
obvious in 1609, when a Venice publishing house issued a Haggadah
in three versions, each with a different translationโone in Judeo-
Italian, another in Judeo-German, and a third in Judeo-Spanish.13 As
noted by Yosef H. Yerushalmi:
,ed. D. Holzer (Miami Beach, Fl.: D. Holzer, 2006) ,ืืืฆืจ ืืจืืฉืื ืื ืขื ืืืื ืฉื ืคืกื 8
13. ,ed. J. D. Eisenstein (New York, 1920), 64b ,ืืืฆืจ ืคืืจืืฉืื ืืฆืืืจืื ืื ืืืื ืฉื ืคืกื 9
74b bot., 75a top, 75a bot. 10 Ibid., 75a bot. .ืื ,ืื .pp ,ืชืืกืคืืช ืืฉืื... ืืืื ืฉื ืคืกื 11 ,(Jerusalem: Agudah le-hatsalat ginze Teman, 1959) ืืืืชื ืืคืกืื ืืื ืื ืขืืื ืชืืื 12
p. ืงืื; cf. The Haggadah According to the Rite of Yemen, ed. W. H. Greenberg
(London: D. Nutt, 1896), 14. 13 For the Judeo-Italian issue, I consulted two facsimiles: one by The Orphan
Hospital Ward of Israel (New York, 1973) and one by Makor Publishing
(Jerusalem, 1974). For the Judeo-Spanish issue, I used the digitized online
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The languages... were a reflection of the composite character of
Venetian Jewry. In addition to its native Italian Jews, the great
city of the lagoons had long contained an Ashkenazic
community formed originally by German Jewish immigrants,
and since the sixteenth century a Sephardic community as well.
Each had its own synagogue and customs, and each perpetuated
its own Jewish vernacular.14
The three translations reflect distinct interpretations of the first word of
ื ืฉืชื ืืื . The Ashkenazim took ืื to mean โwhat?โ (ืฐืื), the native
Italians understood it as โwhy?โ ( ืืค ืืจ ืง ), and the Sephardim interpreted
it as โhow (very)!โ (ืงืืื ืื).15 We may say that there are also three views
concerning the number of questions in ืฉืชื ืืื ื : (a) one, (b) more than
one, and (c) none. To what extent does oneโs interpretation of ืื
determine oneโs view of the number of questions?
In this article I shall present three major interpretations of ืื ื ืฉืชื ื
(labeled A, B, and C), using five parameters to define them: (1) the
meaning of (2) ,ืื the number of questions, (3) the number of
sentences, (4) the meaning of ืฉ- , (5) the referent of ื ืฉืชื ื. I shall argue
that interpretation A (โwhat?โ; one question; ...) is original, and I shall
attempt to trace the shift to interpretations B (โwhy?โ; more than one
question; ...) and C (โhow [very]!โ; no questions; ...) using dated
translations and commentaries.
version (JNUL website). For photocopies of the Judeo-German issue, I am
indebted to Rachel Steiner of JNUL. 14 Yosef H. Yerushalmi, Haggadah and History (Philadelphia: Jewish
Publication Society of America, 1974), 61โ62. 15 In other respects, the translations of the first clause are very similar. All three
have something like โmore changed/differentiated than all (other) nightsโ rather
than โdifferent from all (other) nights.โ The use of the passive participle is a
slavish imitation of the nitpaโal form; even Wilhelm Bacher (Die exegetische
Terminologie der jรผdischen Traditionsliteratur [Leipzig: Hinrichs, 1899โ1905],
1. 195) describes ื ืฉืชื ื as โdas Passivum zu ื ืืฉ .โ However, ื ืฉืชื ื is not a genuine
passive; the phrase ืื ื ืฉืชื ื/ื ืฉืชื ืช is identical in meaning to the older ืื ืฉ ืื/
ื ืชืฉ , in which the verb is stative. See J. N. Epstein, 3) ืืืื ืื ืืกื ืืืฉื ืrd ed.;
Jerusalem: Magnes, 2000), 1262โ63; Henoch Yalon, ืืืื ืื ืืงืื ืืืฉื ื
(Jerusalem: Bialik, 1964), 107โ109; Yochanan Breuer, ืืขืืจืืช ืืชืืืื ืืืืื ืืคื
29; and n. 29 below. For ,(Jerusalem: Magnes, 2002) ืืชืื ืืื ืฉื ืืกืืช ืคืกืืื
โmore than,โ see n. 73 below.
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II. INTERPRETATION A
โWhat is/was different (=special) about this night that we are eating
matzah instead of bread...? What special characteristic of this night is
causing us to depart from our normal routine in so many ways?โ This
is the only major interpretation in which the first sentence does not end
with ืืื ืืืืืืช. It takes the entire ืื ื ืฉืชื ื as one long sentence
constituting a single question. We have already seen that almost all
medieval commentators treat ืื ื ืฉืชื ื as a single question.16 The same
goes for a few modern authors:
Arieh Leib Frumkin (1913): ืื ืืชืจืื" ืืืืื ืื ืืื ืืืืืืช ืฉื ืชื ืื"
17.ืื ืฉืื ืืื ืืืื
Eduard (Ezekiel) Baneth (1927): โWas ist diese Nacht anders als
alle Nรคchte, dass wir alle anderen Nรคchte..., diese Nacht aber...,
alle anderen Nรคchte..., diese Nacht aber..., alle anderen Nรคchte...,
diese Nacht..., alle anderen Nรคchte..., diese Nacht aber...?โ18
Ernst Daniel Goldschmidt (1936): โWas ist dieser Abend anders
als alle anderen, daร wir an allen Abenden..., heute abend...; daร
wir an allen Abenden..., heute abend...; daร wir an allen
Abenden..., heute abend...; daร wir an allen Abenden..., heute
aber...?โ19
Joshua Ephraim Bombach (1960): ืืื ืืื ืฉืืื ืืชืื ืืง ืขื ืืฉืชื ืืช
ื ืื ืืืื ืืื ืืื ื ืจืง ืฉืืื ืืืช, ืืื ืืืื ืืคื ื ืื ืืื ืื ืืฉืื ื ืื ืื ืืื
ืฉืืืฉื ืืืืื ืื ืืฉืื ืืืื ืฉืืฉ ืืืื ืืื ืืืืฉื ื ืื ืฉืื ืืืื ืฉืชืืงื ื ืจืื ื ืื
20.ืืื ืื ื "ื ืืื ืจืง ืืื ืฉืืื ืื ืืื ืืฉืื ื ืืฉืืจ ืืืื ืื
16 See also the use of the ืื ื ืฉืชื ื formula by Rashi, R. Eliezer b. Nathan of
Mainz, etc., quoted in section VIII below. R. Jacob Emdenโs view (ืฉืขืจื ืฉืืื
[Altona, 1747], p. ืื ืข"ื) appears to be similar: ืขืืืื. ืชืฉืืืช ... ืื ื ืฉืชื ื. ืฉืืื:
However, the (.I am indebted to S. Z. Leiman for this reference) .ืืฉืืื:
significance of this is not clear. Did he view ืื ื ืฉืชื ื as a single question or was
he simply imitating the language of the medievals? .ื ืข"ื.p ,(Jerusalem: S. Zuckerman, 1913) ืืืื ืืืื ืฉืืืจืื ืขื ืืืืจ ืืฉื ืืื ืืืืื 1718 Mischnaioth: Die sechs Ordnungen der Mischna, Theil II: Ordnung Moรซd,
transl. E. Baneth (Berlin: H. Itzkowski, 1927), 242. 19 E. D. Goldschmidt, Die Pessach-Haggada (Berlin: Schocken, 1936), 33. 20 J. E. Bombach, ืคื ื ืืคืจืื (Tel Aviv: Eshel, 1960), 1. 106.
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Like many translators, Baneth and Goldschmidt use a single question
mark in translating ืื ื ืฉืชื ื, but unlike the others, they put it at the very
end, after all of the ืฉ-clauses. Both put only a comma following their
respective renderings of ืืื ืืืืืืช. Both render ืื with was โwhatโ
rather than warum โwhy.โ And both render ืฉ- with dass โthat,โ
suggesting that the ืฉ-clauses describe the results of the difference
mentioned in the ืื-clause.21
A similar view of the relationship between the ืฉ-clauses and the ืื-
clause is implicit in the paraphrase of R. Judah Loew b. Bezalel
(Maharal) of Prague in Gevurot ha-Shem (1582): ืื ืงืจื ืื ื ืฉืขืืฉืื
Unlike the four aforementioned authors, Maharal 22.ืืืืจืืช ืืืฉืขืืื
views the question as moving from past event to present result; ืื ืงืจื
is his ืฉืขืืฉืื ืืืืจืืช ืืืฉืขืืื clause, while-ืื is his paraphrase of the ืื ื
paraphrase of the ืฉ-clauses. The idea that the ืื-clause refers to the
past is not as strange as it seems. The verb ื ืฉืชื ื is a perfect,23 and is
translated with past-tense verbs in many traditions, e.g., ื'ืชืืคืชื
(Yemen),24 ืชื'ืืืจืช (Iraq),25 ืชืืืืช ,ืืชืืืืช (North Africa),26 ืืืืืื ื ื ืคืื
21 See n. 64 below. Despite his translation, it appears that Baneth had not
completely freed himself from the notion of four questions, for he continues to
refer to the โFragenโ (plural) of ืื ื ืฉืชื ื (Ordnung Moรซd, 242 passim). The
translation in his Der Sederabend (Berlin: M. Poppelauer, 1904), 27 reflects an
earlier stage of his thinking: โWas ist diese Nacht anders als alle Nรคchte? Sonst...,
heute...; sonst..., heute...; sonst..., heute...โ There too, he refers to the โFragenโ
(plural). Goldschmidt (Pessach-Haggada, 34) seems to be more aware of the
implications of his translation; he refers to โDie Fragenโbesser gesagt: eine
Frage mit verschiedenen Begrรผndungen...โ .203a ,ืืืฆืจ ืคืืจืืฉืื 2223 It is traditionally vocalized with ืงืืฅ rather than ืกืืื, and it interchanges with
older ืื ืฉื ื and Aram. ืืื ืฉื ื (see n. 15 above and n. 57 below). cf. The ;(manuscript from 1498) ืืื ืื'ืชืืคืช :142 ,ืืืืชื ืืคืกืื ืืื ืื ืขืืื ืชืืื 24
Haggadah According to the Rite of Yemen, 14. ืกืคืจ ืืืื ;(JNUL website) ืืื ืชื'ืืืจืช :ืื ืข"ื .p ,(Calcutta, 1844) ืกืคืจ ืืงืช ืืคืกื 25
ืกืืจ ืืืื ืฉื ืคืกื ;(JNUL website) ืืื ืชื'ืืืจืช :ื ืข"ื .p ,(Baghdad, 1868) ืฉื ืืคืกื
'ืืืจืช :ืื .p ,(Livorno, 1887) ืขื ืฉืจื ืขืจืื ืืชืจืืื ืขืจืื ืืื ืื ืง"ืง ืืืืื ื ื ืช ื ;(YU) ื
ืืืืื... ืจ ืืืื ืฉื ืคืกื ืขื ืฉืจื ืืขืจืื ืื ืืื ืืง"ืงืคืก (Calcutta, 1889), p. ืืื :ืื
ืคืจืืฉ ืืืื ืฉื ืคืกื ืขื .Cf .(YU) ืชื'ืืืืจืืช (1640), fol. ืื'ื ืืชื'ืืืจืืช :ื ืข"ื (JTSA
MS 4419; Reel 626); and ืืืื ืฉื ืคืกื ืขื ืฉืืจ ืืฉืืจืื ืขื ืชืจืืื (nineteenth century)
fol. 4a: ืื'ื ืชื'ืืืจืช (JTSA MS 4651; Reel 649). 26 T-S Ar.46.108 fol. 1a: ืกืคืจ ืืื ืื ;ืืฉืืขื ื ืืชืืืืช, ed. Kamus -addad (Livorno,
1887), p. ืกืคืจ ืื ืืคืกื ;ืืืฉ ืืืขื ื ืชืืืืช :ืื, ed. Moses Edan (Jerusalem, 1903), p.
.ืืืฉ ืืืขื ื ืชืืืืช :ื ืข"ื
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(Italy < Spain),27 ืืื ืคืืจืขื ืืขืจื ืืขืฐืืจื (Eastern Europe).28 Indeed, it is
the present-tense interpretation of ื ืฉืชื ื that would seem to require
explanation!29
Maharalโs interpretation was accepted by R. Zevi Hirsch b. Tanxum,
Av Bet Din of Grodno, who succeeded in carrying it a step further
(1852):
ืืืื ืืืืืจ ืืืืข ืืคื ืืจืืื ืืืืืจื ืืื"ื ืืื ื ืฉืชื ื ืื ืืืืข -ืื ื ืฉืชื ื
ืื ื ืขืืฉืื ืืืืื ืืื ืืืจืื ืืฉืื ืื ืื ืฉืืื ืืจืืืืืช ืืขืฉืืช ืื ืืฉืืจ
ืืืืื ืืืฉืจ ืจืืื ื ืฉืกืืจ ืื ืืืื ืืฉืืืืช ื ืชืงื ื ืืื ืืื ืืืืื ... ืืืืืชื
ืืื ... ืืืงืืจ ืืืืืื ืฉืจืฉื ืืขื ืื ืื ืืื ืืฉืืื ืืืืข ื ืขืฉื ืืืืช ืืฉืืืช ืืชื
... ืืืื ืืืื ืื ืื ืืืงืจื ื ืขืฉื( ืฆ"ื ืืฉืชื ืืืืช)ืื ืคื ืืจืืืชื ืืืื ืืฉืชื ืืช
ืื ืืืฉืชื ืืชืืืื ืืฉืชื ืืช ืืื ืืืืื ืืื ืฉืืืืชื ืื ืื ื ืขืืฉืื ืืืฉืืื
ืื ืงืจื ืืืืื ืืื ืฉืืื . ืืฉืืืชื ืขื ืืืื ืืจืืฉืื ืื: (ืฆ"ื ืืฉืชื ืืืืช)
. ืืืื ืืฉืื ืืืืื ืืช ืชืืจืฃ ืืืขืฉื ืืฉืจ ื ืขืฉื ืืืืืืช ืื ื ืืืืืื ืื'
30...ืืืืื
It will be noted that the word ืืฉืชื ืืช โdifferenceโ occurs twice in the
second underlined clause and that the two occurrences do not have the
same referent. The idea is that the question31 refers to two kinds of
differences: (1) an underlying difference in the past, expressed by the
verb ื ืฉืชื ื in the first half and (2) surface differencesโsymptoms or
manifestationsโin the present, expressed by the ืฉ-clauses in the
27 So in the Judeo-Spanish issue of the illustrated Venice Haggadah of 1609 = fue
demudada in Libro de Oracyones: Ferrara Ladino Siddur [1552], ed. M. Lazar
(Culver City, Calif.: Labyrinthos, 1995), 164. ืื ืขืจืงืืขืจืืข ืืืื ;ืกื .ed. Z. Gross (Brooklyn, 1979), p ,ืืืื ืฉื ืคืกื ืืงืจื ืืจืืงื 28
.ืื .ed. B. Z. Halevy Shisha (Jerusalem, 1989), p ,ืฉื ืคืกื29 For the use of the MH perfect to express states in the present, see Mordechay
Mishor, ืืขืจืืช ืืืื ืื ืืืฉืื ืืชื ืืื (Hebrew University doctoral dissertation;
Jerusalem, 1983), 34โ35. The use of the stative perfect ืืืฉืชื with present
meaning (โI am ashamed/perplexedโ) in two MH examples is a clear relic of BH
usage; see Paul Joรผon and T. Muraoka, A Grammar of Biblical Hebrew (Rome:
Pontificio Istituto Biblico, 1991), 359 ยง112a. Since ืฉื ื โbe/become differentโ
(Mal 3:6) is also a stative verb, the use of ืื ืฉื ื/ืฉื ืช (and its offspring ืื
to express a present state (โwhat is different about?โ) is perfectly (ื ืฉืชื ื/ื ืฉืชื ืช
understandable. ed. Zevi Hirsch b. Tanxum of Grodno ,ืกืืจ ืืืื ืฉื ืคืกื ืขื ืคืืจืืฉ ืืืฉ ืืจืข ืื 30
(Vilna: R. M. Romm, 1852), 21. 31 He refers once to ืฉืืืชื in the singular and another time to ืืฉืืืืช in the plural.
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second half. This distinction explains why the Haggadah of Provence
speaks of ืฉืื ืื ืืืืื ืืืืช ืืื ืืืืืืช in the singular, while R. Simeon b.
Zemah Duran uses the plural to describe what the son witnesses: ืืืช ืืื
Failure to grasp this 32.ืฉืืืช ืืื ืฉืืื ืจืืื ืืืฉื ืฉืื ืืืื ืืืืื ืืื
distinction made it difficult for some commentators to explain the tense
of 33.ื ืฉืชื ื
The idea that the ...ืฉ ืื ื ืฉืชื ื-... formula serves to correlate two
differences (or sets of differences) is implicit in Rambanโs use of this
formula (in a different context) in his novellae on b.Shab. 65b: ืื ื ืฉืชื ื
clause, we have-ืื in the ื ืฉืชื ื Here, in addition to the .ืื ืฉื ืฉืชื ื ืฉืื
a second ื ืฉืชื ืโpresumably with a different referentโin the ืฉ-clause.
This type of explanationโin which one difference is related to a
second, more basic, differenceโis typical of rabbinic analysis,
especially rabbinic textual analysis. On the very first page of the
Babylonian Talmud, the second line of gemara contains a question that
appears to be of this type, beginning ืืื ืฉื ื ื-... . This very common
formula is, of course, the Aramaic equivalent of ...-ืฉ... ืื ืฉื ื/ื ืฉืชื ื and
even interchanges with it at times.34 Other talmudic formulas that serve
to correlate two differences are (1) Yื ืฉืชื ื Xืืืืื ืื ืฉืชื ื ืืืืื (2) ,
ืฉืชื ืืืืฉืชื ื ื , and (3) Y-ืืฉืชื ื ื X-ืืืืฉืชื ื ื . Such tools for explaining
differences were necessitated by the omnisignificance doctrine, which
postulates that everything in the Torah has meaning, including
variation.
The evidence for this interpretation will be presented in section IV.
III. INTERPRETATION B
โWhy is this night different in so many ways? We are eating matzah
instead of bread...โ This is the common interpretation in modern times,
reflected in the earliest English translations, e.g., โWherefore differs
32 See section I above. 33 Cf. the comment of one of the Hasidei Ashkenaz (ืชืืกืคืืช ืืฉืื... ืืืื ืฉื ืคืกื,
p. ืืืืืจ ืื ื ืฉืชื ื, ืืื ื ืืื ืื ืืฉืชื ื ืืืฉืืข ืืืื, ืืจื ืืืจ ื ืฉืชื ื ืงืฆืช ืืืืื ืืืจืงืืช :(ืื
ื, ืื ืืขื ืืื ืื ืฉืืื ืืชืื ืืงืืช. ืื ืจืื ืืืืจ ืื ืืฉืชื ื, ืฉืืจื ืขืืงืจ ืืฉืื ืื ืืืื ืื ,ืืคื ืื ื
The passage is cited in .ืืืืืช ืืฆื ืืืืืช ืืืจืืจ ืืืืืื ืฉืื ื, ืื ืืืื ืืืืจ ืืฉืื ืืชื ืืื
a slightly different version in ืคืกืืื ื ,ืืืฆืจ ืืคืจืฉื ืืชืืืื (Jerusalem: Machon
Yerushalayim, 1994), col. ืชืจืฆื n. 7. 34 See n. 57 below.
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this night from all other nights? other nights... but this night...โ35 and
โWherefore is this night distinguished from all other nights? On all the
other nights... but on this night...โ36 The position of the question mark
is crucial here; it is placed before the ืฉ-clauses instead of after them
(contrast Baneth and Goldschmidt in section II above). The same is true
in the Haggadah section of the Ferrara Ladino Siddur of 1552: Por que
fue demudada la noche esta mas que todas las noches? Que en todas
las noches... (y) la noche esta... โWhy has this night been changed more
than all other nights? That on all the nightsโฆ (and) this nightโฆโ37
Contrast the position of the question mark a few pages later, in Hallel:
Que a ti la mar que huiste? =ืื ืื ืืื ืื ืชื ืืก (Psa 114:5).38 There it
comes at the end, after the ืื-clause.
The difference between interpretation A and interpretation B is
subtle because both of them take ืื ื ืฉืชื ื as seeking prior causes,
relating the past to the present.39 They differ concerning the referent of
-ืฉ and, indirectly, the meaning of ื ืฉืชื ื . We have already noted that in
interpretation A, ื ืฉืชื ื refers to an underlying difference in the past (or,
at least, rooted in the past), while the ืฉ-clauses refer to surface
differences in the present, which are the visible manifestations of the
underlying difference. In interpretation B, on the other hand, the use of
โwhyโ makes ื ืฉืชื ื refer to the visible differences that are spelled out
in the ืฉ-clauses. Careful reading of R. Zevi Hirsch b. Tanxumโs
discussion40 shows that he recognized this connection between the
meaning of ืื and the referent of ื ืฉืชื ื. Both of these, in turn, are
connected with the meaning of ืฉ- . In interpretation A, ืฉ- is always
rendered โthat,โ while in interpretation B, it is rendered โforโ or, more
commonly, ignored. The failure to render ืฉ- in most modern
35 The ืืืื ืฉื ืคืกื containing the Ceremonies and Prayers which are used and
read by all Families, in all Houses of the Israelites the Two first Nights of
Passover, transl. A. Alexander and Assistants (London: W. Gilbert, 1770), v
(Harvard). Service for the Two First Nights of ;ืืืื ืฉื ืคืกื ืืื ืื ืืฉืื ืืื ืืืื ืื ืกืคืจืืื 36
Passover According to the Custom of the Spanish, Portuguese, and German
Jews, transl. David Levi (London: D. Levi, 1794), 6a (JTSA). 37 Libro de Oracyones, 164. See n. 148 below. 38 So in the photocopy provided by the Hebrew Union College library. The
edition (Libro de Oracyones, 170) has ยฟQue a ti la mar que huiste, el Yarden
buelueste atras? 39 I owe this point to Adina Moshavi and an anonymous reviewer. 40 See section II above.
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translations leaves the erroneous impression that it is meaningless and
superfluous.41
Despite the prevalence of this interpretation in modern times, it is not
easy to analyze.42 The structure that it assumes is unclear, and the
number of question marks it requires is controversial.43 Ostensible
evidence for this interpretation will be discussed in the next section.
IV. INTERPRETATION A VS. INTERPRETATION B:
RABBINIC AND BIBLICAL EVIDENCE
The ...ืฉ ืื ื ืฉืชื ื-... formula is well attested in Rabbinic literature. A
tannaitic example that will be discussed below is:
ืืืืืืืช ืฉืืชื' ื ืื' ืืืื ืฉืืืืืืืืืช ืฉืืชืืจื ืืืืืืืืื ืืืช ืื ื ืฉืชื ืืช
,ืื"ื ื)ืืื ืื' ืืืื ืืืื ืื ืืข' ืืก' [=ืืืื] ืืืืืืื ืื ืืื ืื ืืขื' ืืกืื
, ื ,ืฉืืจื ,ืืืืืชื ืืฉืื) ืืื ืืืืืื ืื ืืืชื ืฉืืื ืืคื ืื ืืืจืื ?(ืื
44.(118ืจืืื, ืขื' -ืืืืืจืช ืืืจืืืืฅ
41 Adina Moshavi (email communication) writes: โYour comment on the
apparent meaninglessness of ืฉ- here reminds me of things I have read about
discourse markers like โfor,โ โtherefore,โ โbut,โ โhowever,โ etc. It appears that ืฉ-
functions as a causal โdiscourse marker,โ specifying the relation between the
question and the following sentences (like ืืจื). It is characteristic of discourse
markers that they are always omissible, since the relation between the sentences
can be inferred from the content of the sentences. A translation can omit the word
โforโ and still understand the four sentences as grounds for the question rather
than independent questions. Although omissible, the discourse marker is
meaningful on the pragmatic level.โ 42 Interpretation B would be easier to analyze if it took -ืฉ to mean โin thatโ: โWhy
is this night different from all other nights in that..., in that..., in that..., in that...?โ
In that case, it would resemble interpretation A in taking the entireืื ื ืฉืชื ื as
one long sentence constituting a single question. However, it is difficult to find
any unambiguous attestations of this reading, even though a few sources come
tantalizingly close (Abraham Pereira Mendes and A. M. Friedman in section VI
and Tanya Rabbati in section VII below). In addition, I am not certain that ืฉ-
can mean โin thatโ in Mishnaic Hebrew. I shall therefore have nothing further to
say about this variant of interpretation B. 43 See section VIII below. 44 This passage from the Mekhilta and all of the ones below are cited according
to Oxford MS. Marshall Or. 24 as transcribed in the CD-ROM of the Historical
Dictionary Project of the Academy of the Hebrew Language (Maagarim),
although page numbers to the edition of H. S. Horovitz and I. A. Rabin (Frankfurt
am Main, 1931) have been provided for the readerโs convenience. Contrast the
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This close parallel to the question of the Haggadah is not to be confused
with two other occurrences of ...ืฉ ืื ื ืฉืชื ื-... in tannaitic midrashim
that are superficially similar but have very different structures:
ืืืืจืืช ืฉืืชืืจ' ืืืืจ ืืคื ืฉืืืืืืืจ ืืื ืืื ืืืืืจืืช ืฉืืชืืจื, ืื ื ืฉืชื ื
)ืืืืืชื ืื, ืืืืืจ ืืคื ืืฉื ืืืืจ ืืื ืืฉืจ' ืืืฃ ืืืืืฉื ืืืืจ ืืื ืืฉืจ',
.(36ืขื' ืฉื, ืคืกืื, ืื
ืืขืืคืืช? ืืืืื ืฉืจ ืืื ืื ื ืฉืชื ื. (ืฉืืืช ืื, ื)ืืืฉื ืืชืื ืขื ืื ืคื ื ืฉืจืื
ืืขืืคืืช ืืื ื ืืชื ืื ืืช ืื ืืื ืืื ื ืจืืืืื ืืคื ื ืฉืื ืืชืืจืืื ืืขืืฃ ืืืจ ืฉืื
ืื ืฉืจ ืืื ืืื ื ืืชืืจื ืืื ืืืื ืืื ืืืื ืฉืื ืืืืฉืืื ืคืืจื ืขื ืืืืื
, ืฉื ืขื' )ืืืืืชื ืืชืจื, ืืืืฉ, ื ืืืจืง ืื ืืฅ, ืืืืจ ืืืื ืฉืืื ืก ืื ืืื ืืื ื
207โ208).
The first of these examples is a rhetorical question in which ืื ื ืฉืชื ื is
equivalent to 45.ืื ื ืฉืชื ื The conjunction -ืฉ introduces a statement that
the two compared things are not different. In the second example, ืฉ-
introduces the answer to the question. Both of these must be carefully
distinguished from the ...ืฉ ืื ื ืฉืชื ื-... formula discussed in this article.
We shall return to them later.46
The amoraic and post-amoraic examples of our formula are also
worth examining. In many of them, the visible symptom expressed in
the ืฉ-clause is a unique reward or punishment, and the question is what
the subject has done to deserve it:
)ืืืื 47ืจืืช ืงืฉืืช/ืจืขืืช?ืืืชื ืืืืจืื ืขืืื ื ืืืฉืืืื ืืืฉืื ืืื ืื ื ืฉืชื ืื ื
ืชืขื ืืช ืื ืข"ื(ืืจ"ื ืื ืข"ื
short version, ืืื ืื ื ืฉืชื ืืช ืืืืื ืื ืืื ืืืืืืช ืฉืืชืืจื ืฉืื ื ืื' ืื ืืืื ืืืื ืื ืืื ืื
.in Mekhilta dโRabbi ล imโon b. Jochai, ed. J. N. Epstein and E. Z ,ืืขืืื ืืกืื
Melamed (Jerusalem: Hillel Press, n.d.), 72. 45 This type of rhetorical question is sometimes called a โreversed polarity
question.โ I am indebted to Adina Moshavi for this term. 46 See in sections V and VI below. 47 See the discussion below. Menahem Kahana (email communication) notes that
this example comes from the scholion of Megillat Taโanit; for variant readings,
see ืืืืืช ืชืขื ืืช, ed. Vered Noam (Jerusalem: Yad Ben-Zvi, 2003), 129, 156โ57,
312.
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ืฉืขืืจ ืื ื ืฉืชื ืื ืืืืจ ืจ"... (ืืืืืจ ืื, ืื)ืืฉืขืืจ ืขืืื ืืื ืืืืืช ืื'
ื ืืืจ ืื ืื'? ืืืจ ืืงื"ื ืฉืขืืจ ืื ืืื ืืคืจื ืขื ืฉืืืขืืชื ืืช ืฉืฉื ืจ"ื
48.)ืืืื ืฉืืืขืืช ื ืข"ื( ืืืจื
ื ืืืจ ืื ืืืฉื ืืื ื ืืืืื ืืืื? ืืฉื ืืืื ืฉืื ืื ืื ื ืฉืชื ืืชื"ืจ ืืฆืืง
ืืฉืจ ืืื ืฉืขืฉื ืื ืืืืื ืกืขืืื ืืืืืข ืื ืฉืืื ืขื ื, ืืืจ ืื: ืขืฉื ืื ืื
.)ืืืื ืื ืืืช ืงื ืข"ื( ืืื ื ืืืืืืฉื ืืื ื ืืืืื ืืื ืฉ
? (ืืืงืจื ืื, ืื)ืืืจื ืชืืจื ืืื ืืฉื ืืืืฅ ืืืื ื ืืืฉืื ืฉืืฆืืจืข ืื ื ืฉืชื ื
ืืื ืืืืื ืืื ืืืฉ ืืืฉืชื ืืื ืืืฉ ืืจืขืื ืืคืืื ืืืจื ืชืืจื ืืื ืืฉื ืืื'
.)ืืืื ืขืจืืื ืื ืข"ื(
ืืืจื' ืื ื ืฉืชื ืืจ' ืืืืฉืข ืื' (. ื ืืฉืขืื ื ื,)ืื ื ืืื ืขื ืืืจื' ืจืืื ืืืฉืจ
ืืืืฉืจื' ืืืื ืขืืืื ืชืืื? ืืื ืืืืช ืืขืืื ื ืืฉืื ืฉืืขืฉื ืืจืืฉื' ืืื
; ื ,ืืืื ื)ืจืื ื"ื ืืืืืชื ื' ืืืกืื ืืืจืฅ ืืื' ืืืจื', ืฉื ' ืฉืืขื ืืจื' ืืช
, ืืืืืจืช ืื ืืืืืื, ื, ืขื' ืคืกืืงืชื ืืจื ืืื ื, ื ืกืคื ื, ืื ื ืืื ืขื ืืืจืื
464).
ืืืืืจ ืื, )ืชืืืช ืืืจื ืืชืืจื ืคืชืื ืฉืืื ื ืฆืืขืื ืื ืืืืืชืืืช ืื ื ืฉืชื ื
)ืืฉื ืช ืจืื ืืืืขืืจ, ? ืืื ืฉืืชืืืช ืืืื ืืื, ืืืื ืืืื ืืจืงืืข, ืืื'(ืื
.(263,ืืืืืจืช ืื ืืืื, ืขื' ืื
ืืืช ืชืฉืืขื ืืืืื ืืืฉืจืื ืฉืืฉืืืื ืืืื ืืืืืืืืื ืื ืคืชืื ืืื ื ืฉืชื ื
ืขื ืืื...? ืื ืืืจื ืืืืื: ื ืคืชืื ืฉืืืฉ ืืช ืืขืงื ืืืื ื ืืืฆื ืืื ื ืงืืจืช ืจืื
ืืขื ืืฉืช ืืืจ ืืื ื ืฉืชื ืืช... ืืช ืืฉืฉืืจ ืืขื ืฉืขืฉื ืื ืืืกื ืื ืืืืืืื ืฉืืฉ
ืืืช ืชืฉืืขื ืืืืื ืืืฉืจืื ืขื ืืื...? ืื ืืืจื ืฉืื ืฉืื ืืื ืืืืืงื ื
)ืชื ื ืืื ืืืืื ืจืื, ืืืืื: ืืขื ืืฉื ืืฉืืจื ืืืชื ืืขืืฉื ืจืฆืื ืืขืื ืืืชื
.(73, ืืืืืจืช ืคืจืืืื, ืขื' ื
ืืื ืขื ืขืืฉื ืืืชื ืืื ืขืฉืจืช ืืฉืืืื ืืืืื?ืฉืืืฉืข ืื ืืื ืื ื ืฉืชื ื
ืขืืืืช ืืืืืื ืงืฉืืจื ืืืืื ืืงืฉื ืืคื ื ืืงื"ื ืืืืืืช ืืช ืืฆืืืจ ืืขืื ืืืื,
ืืืื ืฉืื ืืืฉืข ืื ืืื ืืืืื ืื ืืืฉืืจืืช ืืื ืืืืจ ืื ืื ืฉืืขืื ืืืจืืฉืืื
ืืขืื ืืื ืืืจ ืืื ืืขืื ืืืจืืฉืืื, ืขืืื ืืื ืืืืจ ืืืขืฉ ืืจืข ืืขืื ื ื' ืจืง ืื
.ืจืื(ืจืื ืงืื ืฉืืขืื ื ืืืืื ื, ืื, )ืื ืืืืื ืืฉืจืื ืขืืื ืขืื ืฉืืื ืืกืจ
Several variants of the ...ืฉ ืื ื ืฉืชื ื-... formula are attested. In a few
examples, ืื is replaced by 49:ืืคื ื ืื
48 Cf. -ullin 60b. 49 But see n. 57 below.
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ืืืจ ?(ืืืงืจื ื, ื)ื ืืืจ ืื ื ืคืฉ ืฉืื ืื ืืคื ื ืื ื ืฉืชื ืืชืืืจ ืจ' ืืฆืืง
ื ื ืขืืื ืืืืื ืืงืจืื ืืขืื ื ืขื ื. ืืงืืืฉ ืืจืื ืืื ืื ืืจืื ืืืืื ืื ืื?
.)ืืืื ืื ืืืช ืงื ืข"ื( ื ืคืฉื ืืคื ื
ืืืื ) ืืืชื ืืืื ืืืฉื ืืืืืื ืืืช?ืฉืืืื ืืืฉืื ืืื ืืคื ื ืื ื ืฉืชื ืืชื
(, ืืืืืจืช ืืืืจ, ืื ืข"ืืคืชืืืชื ืื ,ืจืื
ืจืื ืืืืื ืฉ ืืืืืจืืช ืืื ืืืืืืจืืช ืืจืืฉืื ืื ืืคื ื ืื ื ืฉืชื ืืืืจ ืื ืจืื
ืืขืฉืืช ืืืืืืช ืืกืืื ืื ืฉื ืืืืืจืืื ืืืืืงื ืืืืจืืื ืฉื ืื? ืืืจืชื ืื ืื ื
.(80ืฉืืื, ืขื' -, ืืืืืจืช ืืืฉ)ืชื ื ืืื ืืืืื ืจืื, ืื ืขื ืื
ืืืืืื ืืขืืื ืืื? ืืืจืชื ืื ืื ื ืฉืืืืืช ืืขืืื ืืคื ื ืื ื ืฉืชื ืืืืจ ืื ืจืื
)ืชื ื ืืื ืืืืื ืืืื, ืฉืืจื ืฉืืคืจืืฉ ืืฉืจืื ืืชืืื, ืืคืืื ืืืืืื ืืขืืื ืืื
50.(174ืฉืืื, ืขื' -, ืืืืืจืช ืืืฉื
In one late example, ืื is replaced by ืืื:
ืืืืช ืืืชื ืืืืชืจ? ืืืจ ืืื ืฉืืืื ืฉืืืื ืื ืืื ื ืฉืชื ืืืืจ' ืืคื ืื ืจืืฉ"ืข
ืฉืืขืืื. ืืชื ืืืขืชื ืืืชื ืืื ืืชื ืืืชื ืืืฉืชืืืืชื ืืข"ื ืฉืืื ืืื ืืืืชื
ืื. ืืื ืืฉืจืื ืงืืฉื ืฉืื ืคืขืืื ืืื ืืื ืชืืื ืืืืื ืื. ืืื ื ื ืืชื ืืื ืฉืืจ
51.(36โ35ืฉืืื, ืขื' -ืืืืืจืช ืืืฉ ,ืื, ืชื ื ืืื ืืืืื ืืืื) ืืื
In two examples, we find ื- instead of ืฉ- (i.e., an infinitive in place of
the finite ืฉ-clause),52 inserted before the ืืื phrase instead of after it:
ืกืื ื ืื ืื ืื ื ืืฉืจืื ืืืจ ืืืคื ืฉืฉืืข ืืืืจืื? ืืืืจืฆืข ืืืืื ืืื ืื ื ืฉืชื ื
ืชืืกืคืชื ืืื )ืืื' ืืฉืจ ืืื ืขืื ืขืืืื ืืคืจืง ืืื ื ืขืื ืฉืืื ืืืืืื ืขืืื
.(30โ29, ืืืืืจืช ืืืืจืื, ืขื' ื ืงืื ื,
ืืคื ืฉืืืจื ื ืขืฉื ืืื ื ืืชืืืช? ืืืืืืืช ืคืกืื ืืืืื ืืืจืื ืืื ืื ื ืฉืชื ื
ืืืืจ, , ืืืืืจืช)ืฉืืืืช ื, ืื ืืื ื, ืืืจื ืกืืื ืงืืื, ืืืืืื ืกืืื ืืจืื ืืื'
.(167ืขื'
Finally, there is also a long version of the formula, ...ืฉ ืื ื ืฉืชื ื-...
...-ื , that spells out the surface difference in full. Unlike the short
50 The question is found only in this edition. 51 The addition of ืืื is found only in this edition. 52 Cf. ืจืืฆื ืฉืืชื (m.Avot 5:13) alternating with ืจืืฆื ืืืชื (m.Makkot 1:1) and ืืืื
.But see n .(m.Demai 6:8) ืืืื ืืื ืืืืจ alternating with (m.Ketub 6:2) ืืื ืฉืืืืจ
59 below.
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version, it specifies the relevant characteristic of both of the compared
things:
ืื ืืืืืืืช ืฉืืชื' ื ืื' ืืืื ืฉืืืืืืืช ืฉืืชืืจื ืืืืืืืื ืืืช ื ืื ื ืฉืชื ืืช
,ืื"ื ื)ืืื ืื' ืืืื ืืืื ืื ืืข' ืืก' [=ืืืื]ืื ืืืืื ืื ืืื ืื ืืขื' ืืกืื
, )ืืืืืชื ืืฉืื, ืฉืืจื, ื ืืื ืืืืืื ืื ืืืชื ืฉืืื ืืคื ืื ืืืจืื ?(ืื
.(118ืจืืื, ืขื' -ืืืืืจืช ืืืจืืืืฅ
ืื ื ืื ืื? ืืคืืื ืื ื ืืืืืื ืืจื ืืื ืืื ืื ื ืืฉืืืื ื ืื ืืคืจืืืก ืื ื ืฉืชื ื
53.)ืงืืข ืื ืืื ืฉื ืืืจืฉ ืชืืืื( ืืงืืกื
ืืืืืจ )ื ืืืจ ื ืงื ื ืงืืช ืื ื ืืฉืจืื ืืืช ืืืืื ืื ืฉืืืื ืืืืื ืืื ื ืฉืชื ื
ืืื ืฉืืื ืืื ืขืชืื ?(ื ืืืจืื ื,)ืืืืื ืืชืื ืื ืชืฆืจ ืืช ืืืื ื( ืื, ื
54.ืชืฉืคื(ืจืื )ืืืงืื ืฉืืขืื ื, ืืืืืจ ืื, ืืฆืืช ืืื
Clearly, it is this long version that is the most important for our
purposes. The question asked on Passover has precisely the same form,
...-ื ...-ืฉ ืื ื ืฉืชื ื... , but this fact has been disguised by the change of
,in many manuscripts of the Mishnah, Talmud ืืืืื ืืื to ืืืืืื ืืื
and Haggadah. The original reading, ืืืืืื ืืื, survives in Mishnah
Codex Parma (in two of the three ืฉ-clauses), the Yerushalmi, some of
the best manuscripts of the Bavli, a geonic Haggadah attributed to R.
Natronai Gaon, Siddur R. Saadia Gaon, Maimonidesโ Mishneh Torah
and commentary on the Mishnah,55 Maxzor Minhag Roma, and the
majority of medieval commentaries on the Haggadah.
In the parallels cited above, the ืื of ืื ื ืฉืชื ื is sometimes taken to
mean โwhyโ (interpretation B).56 Indeed, we have seen that, in a few
cases, we find ืืคื ื ืื โfor what (reason)โ substituting for the usual ืื.
53 Jacob Mann, โSome Midrashic Genizah Fragments,โ HUCA 14 (1939), 331. 54 Menahem Kahana (email communication) notes that this passage comes from
Midrash Yelammedenu. 55 I am indebted to Shamma Friedman for the latter reference. 56 See the Soncino Talmud, passim. Cf. Eliezer Ben Yehudah, ืืืื ืืืฉืื ืืขืืจืืช
.ืื .2821b, s.v ,(New YorkโLondon: T. Yoseloff, 1960) ืืืฉื ื ืืืืืฉื
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However, all of this evidence is late.57 The only early evidence for
interpretation B that I know of comes from two passages in the Sifre:58
ืืืืืช ืฉืืชืืจื ืืื ืืืืจ ืฉืืืืืืืืช ืฉืืชืืจื ืืืืืืื ืื ืฉืื ื ืืืชืื
ืืื ืืืืจ ืืืืืื ืืืืืืืื -ืืืื ืื ืชืืื ืื ืืืจืฅ ืืืื ืื ืืืืื ื' ื
)ืกืคืจื ืืืืื ืฉืืืื ืฉื ืื ืกื ืืฉืจืื ืืืจืฅ ืืื ื ืชืืืืื ืืืื (ืื ืืืืืจ ืื,)
.(113, ืืืืืจืช ืืืจืืืืฅ, ืขื' ืืืืืจ, ืงื
ื ืืืืช ืฉืืชืืจื ืืืื ืืืจืฉืื ืฉืืืืชืืจื ื ืืื ืื ืืื ื ืืืืช ืฉื ืฉืื ื ืืืชืื
.(174, ืฉื ืขื' )ืกืคืจื ืืืืืจ, ืงืื ืืชืื ืืืจืฉืื ืืช ืืืืื ืืืืืืช ืืืชืื
In these examples, ืฉ- introduces a clause that spells out the referent of
The main weakness of these parallels, of course, is that they .ืฉืื ื ืืืชืื
do not involve the precise formula that we are discussing.
In my opinion, there are a number of reasons for preferring
interpretation A:
(1) The use of ...ื ืืื ืื ื ืฉืชื ื-... as a variant of ...ืฉ ืื ื ืฉืชื ื-... . In
this variant, it is clearly impossible to put a period or question mark in
the middle (before the infinitive); there is only one sentence. However,
there is no certainty that this variant reflects authentic tannaitic
Hebrew.59
57 In the talmudic example, it seems likely that ืืคื ื is an interpretive gloss added
by copyists. It is missing in Mss. Munich (ื ืคืฉ ื"ืจ ืืฆืืง ืืื ืฉื ื ืื ื' ืืืช' ืื) and
Paris (ื"ืจ ืืฆืืง ืืื ื ืฉืชื ืช ืื ืื ืฉื ' ืื ื ืคืฉ; I am indebted to Leib Moscovitz for
this reference). Even in our printed edition, the question is followed by a second,
similar question without ืืคื ื, attributed to the same authority: ื"ืจ ืืฆืืง: ืื ื ืฉืชื ืืช
As for the example from Lam. Rab., Paul .ืื ืื ืฉื ืืืจ ืื ืืืฉื ืืื ื ืืืืื ืืืื?
Mandel (email communication) writes: โFirst of all, that part of the petixa 24 is
not attested in the manuscripts to the โAshkenaziโ recension, nor in any genizah
fragments. It also has no parallels in the early midrashic-talmudic corpus. It is
certainly a late composition, appended onto this petixa. That phrase, with ืืคื ื
does, however, appear in those manuscripts (Munich 229, Oxford 164 and ,ืื
Parma, de Rossi 1408) that have this addition; as such it also appears in the
printed versions, starting from the editio princeps.โ 58 I am indebted to Shamma Friedman for both of these parallels. 59 Shamma Friedman (email communication) argues that it is secondary, noting
that both examples of ...ื ืืื ืื ื ืฉืชื ื-... have textual variants of the form ืื ืจืื...
...-ื in other manuscripts and/or recensions. For the replacement of
in the Talmud, see W. Bacher, โEine verkannte Redensart ืื ื ืฉืชื ื with ืื ืจืื
in Genesis 20,10,โ ZAW 19 (1881), 348.
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(2) The use of ืืื ืฉื ื in the Talmud. It has long been recognized
that this expression is a loan-translation of ืื ืฉื ื in the Mishnah.60 It
is therefore significant that ืืื in this expression is generally
understood to mean โwhatโ rather than โwhy.โ The formula Xืืื ืฉื ื
Yืืืื ืฉื ื certainly does not mean โwhy is X different from Y?โ It
means โwhat is the difference between X and Y?โ
(3) The use of ืื ื ืฉืชื ื as a rhetorical question (โwhat difference is
there?!โ), equivalent to ืื ื ืฉืชื ื. Some of the examples cited above
should probably be understood as rhetorical because they are not
followed by any answer, e.g., ืื ืืืืื ืื ืื ื, ืืื ืื ื ืื ืืื ืื ืื ื, ืืื ืื ื
ืื ืืืช ืื ืื ื? ืื ื ืฉืชื ืื ื ืืื ืืืื ืืืฉืื ืฉืืชื ืืืืจืื ืขืืื ื ืืืจืืช ืงืฉืืช?61
andืื ื ืฉืชื ื ืืืื ื ืื ืืคืจืืืก ืฉื ืืจื ืืื ืืื ืื ืืื ื ืื ืื? ืืคืืื ืื ื ืืืืืื ืืงืืกื.
In the former example, ืื ื ืฉืชื ืื ื is preceded by another rhetorical
question. In the latter example, the question is followed by a deduction
(cf. ืืคืืื โthereforeโ), which makes no sense unlessืื ื ืฉืชื ื is
equivalent to ืื ื ืฉืชื ื. Similarly, the question of R. Johanan b. Nuri in
m.Kelim 17:14, ?ืื ืฉื ืช62 ืื ืฃ ืืขืื ืืื ืื ืคืื, clearly means ืื ืฉื ืช ืื ืฃ
The evolution of such a use is easy to understand if the .ืืขืื ืืื ืื ืคืื
question ืื ื ืฉืชื ืX means โwhat is different about X?โ, but not if it
means โwhy is X different?โ,63 because the latter question normally
presupposes that X is indeed different.
(4) The pre-history of the ...ืฉ ืื ื ืฉืชื ื-... formula. That formula
derives fromโand is a special case ofโthe biblical ...ืื... ืื formula,
in which ืื expresses consequence or result64 and ืื clearly means
60 Bacher, Terminologie, 2. 226; Yalon, 107 ,ืืืื; Michael Sokoloff, A
Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods
(Ramat-Gan: Bar Ilan University Press, 2002), 1164a. 61 For a similar example, see Mekhilta (ed. Horovitz and Rabin, 6), where Baruch
b. Neriah โcomplainsโ: ืื ื ืฉืชื ืืชื ืืื ืชืืืืื ืื ืืืืื. 62 The manuscripts have the archaic form ืฉื ืช instead of ื ืฉืชื ืช; see n. 15 above. 63 As opposed to โwhy should X be (any) different?โ 64 Hence the term โconsequential sentenceโ used by A. B. Davidson (Hebrew
Syntax [3rd ed.; Edinburgh: T. and T. Clark, 1901], 200). This is a better term
than โconsecutive clauseโ and โconsecution,โ used by W. Gesenius, E. Kautsch
and A. E. Cowley (Geseniusโ Hebrew Grammar [2nd ed.; Oxford: Clarendon
Press, 1910], 504โ505 ยง166); Joรผon and Muraoka (Grammar, 636 ยง169); and
Francis Brown, S. R. Driver and Charles A. Briggs (A Hebrew and English
Lexicon of the Old Testament [Oxford: Clarendon Press, 1907], 472bโ473a,
meaning 1f). Although this ืื occasionally interchanges with the waw-
consecutive (compare Psa 8:5 ืื ืื ืืฉ ืื ืชืืืจื ื ืืื ืืื ืื ืชืคืงืื ื with Psa 144:3
.the latter has a more general meaning ,(ืื ืืื ืืชืืขืื ืื ืื ืืฉ ืืชืืฉืืื
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โwhat,โ not โwhy.โ An examination of the various uses of the biblical
formula shows how closely it resembles its post-biblical offspring.
The biblical formula is commonly used to askโindignantly and
sometimes rhetoricallyโwhat an aggrieved party did to deserve shabby
treatment:
(ื, ืืจืืฉืืช ื)ืืืืช ืขืื ืืขื ืืืืืชื ืืืื ืืืื? ืืืืืืชื ืื ืืื
(ื, ืืจืืฉืืช ื) ืขืฉืืช ืืช ืืืืจ ืืื? ืืืจืืืช ืื
(ืื, ืืจืืฉืืช ืื) ืืืงืช ืืืจื? ืืืืชื ื ื ืืืคืฉืขื ืื
(ืื, ืฉืืืช ืื)ืืืืช ืขืืื ืืืื ืืืื? ืืืขืฉื ืื ืืขื ืืื ืื
(ืื ,ืืืืืจ ืื)ืืืืชื ื ืื ืฉืืฉ ืจืืืื? ืืืขืฉืืชื ืื ืื
(ืื, ืฉืืคืืื ืื) ืืืช ืืื ืืืืื ืืืจืฆื? ืืืื ืืื ืื
(ื ,ื ื"ืฉืื) ืืืงืฉ ืืช ื ืคืฉื? ืืืืชื ืืคื ื ืืืื ื ื ืืืืขืื ื ืืืขืฉืืชื ืื
ืื ืืืื ืืืืฆืืช ืืขืืื ืืืื ืืฉืจ ืืืืชื ืืคื ืื ืขื ืืืื ืืื ืืืืขืฉืืชื ืื
(ื, ืื"ื ืฉืื) ืื ืืืืชื ืืืืื ืืื ื ืืืื?
)ืฉืื"ื ืื, ืื( ืชืืื ืื ืืืื ืืฉืื? ืืืื ืืืื ืื ื ืฆืจืืื ืื
ืืชื ืื ื (ื, ืื "ืืื) ืืชื ื ืชื ืืช ืขืืื ืืื ืืืื ืืืืืชื ื? ืืื
ื, ืืจืืืื )ืจืืงื ืืขืื ืืืืื ืืืจื ืืืื ืืืืืื? ืืืืฆืื ืืืืชืืื ืื ืขืื ืื
ื(
ืืชื ืื ื )ืืจืืืื ืื, ื ืชืชื ืืืชื ืื ืืืช ืืืื? ืืืื ืืืขืืืื ืืืขื ืืื ื
ืื(
The relationship between these biblical questions and the rabbinic
questions cited above is clear. A question like ืื ืขืฉืืชื ืื ืื ืืืืชื ื ืื
ืื ื ืฉืชื ืื ื ืืื ืืืื ืืืฉืื ืฉืืชื ืืืืจืื ืขืืื ื is very similar to ืฉืืฉ ืจืืืื?
ืจืืช ืงืฉืืช/ืจืขืืช?ืืื . Just as the rhetorical ...ืฉ ืื ื ืฉืชื ื-... in the latter is
equivalent to ...ืฉ ืื ื ืฉืชื ื-... , the rhetorical ...ืื... ืื ืขืฉืืชื in the former
is equivalent to ...ื...ื ืื ืขืฉืืชื in a declarative sentence like ืื ืขืฉืืชื
65.(Gen 40:15) ืืืืื ืื ืฉืื ืืชื ืืืืจ
Consequential ืื-clauses are also used in yes-no questions (e.g., Num 11:12,
16:13, Jud 8:6, 14:3, 1 Sam 17:43, 21:16, 22:7โ8, 2 Sam 10:3, 1 Kgs 1:24, 2 Kgs
5:7, Isa 7:13, 29:16, Jer 31:20, Mic 4:9, Mal 3:8, Job 7:12, 10:4โ6, 13:25โ26).
For an analysis of some of these, see A. van Selms, โMotivated Interrogative
Sentences in Biblical Hebrew,โ Semitics 2 (1971/72), 143โ49; idem, โMotivated
Interrogative Sentences in the Book of Job,โ Semitics 6 (1978), 28โ35. It can
even be found in declarative sentences (e.g., Gen 40:15). 65 Note the syntactic bracketing: ]ืื[ ]ืขืฉืืชื ืืืืื ืื ืฉืื ืืชื ืืืืจ[. Not all of the
biblical questions listed above are rhetorical. Direct answers are recorded for at
least four of them (Gen 20:10, Exod 32:21, Num 22:28, and Jud 11:12). I have
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The biblical formula is frequently used (alongside ...ืื... ืื ) in
deprecatory questions:
(ื, ืฉืืืช ืื) ืชืืื ื ืขืืื ื? ืื ืืืื ืื ื
(ืื, ืืืืืจ ืื)ืชืืื ื ืขืืื? ืืืืื ืืืืืืจื
(ื, ื ื"ืฉืื)ืคื ืืช ืื ืืืื ืืืช ืืฉืจ ืืืื ื? ืืืขืืื ืื
(ืื, ื)ืื"ื 66ืืขืฉื ืืืืจ ืืืืื ืืื? ืืืขืืื ืืืื ืื
(ื ,ืชืืืื ื)ืชืคืงืื ื? ืืื ืชืืืจื ื ืืื ืื ืืืื ืืฉ ืื
(ืื, ืืืื ื)ืืืจืื ื ืคืฉื? ืืืงืฆื ืืืืืืื ืืืืื ืื
(ืื ,ืืืื ื)ืชืฉืืช ืืืื ืืื? ืืืืชืืืื ื ืืืื ืืฉ ืื
(ืื ,ืืืื ืื)ืืฆืืง ืืืื ืืฉื? ืืืืืืื ืืืื ืืฉ ืื
(ืื, ืืืื ืื) ื ืขืืื ื? ืืืฉืื ืื
According to Ibn Janax, ืื in such examples has the meaning of Arabic
xattฤ โso that,โ used โfor disparaging a thingโ ( ืขืื... ืืืขื ื ืืชื
Note the 67.(ืขื ืื ื ืขื... ืขื ืืจื ืืืืืช ืืืืจ :Ibn Tibbon ,ืกืืื ืืืชืืงืืจ ืืืฉื
multiple ืื-clauses in Job 7:17 (cf. Exod 3:11), paralleling the multiple
ืืื ื ืฉืชื clauses in-ืฉ .
Finally, the biblical ...ืื... ืื formula can be used in asking for an
explanation of aberrant behavior (โwhat is the matter with X that...โ):
(ืื, ืฉืืคืืื ืื)ื ืืขืงืช? ืืืื ืื
(ื, ืื "ืืฉืื)ืืืื? ืืืืขื ืื
(ื, ืืฉืขืืื ืื)ืขืืืช ืืื ืืืืืช? ืืืื ืืคืื ืื
(ื, ืชืืืื ืงืื)ืชื ืืก? ืืืื ืืื ืื
not attempted to decide which are the rhetorical questions and mark them with
exclamation points in addition to question marks. 66 This is often compared to ]ืื ืขืืื ืืื ืื ืืืจ ืืื ื ืืช ]ืขืืื โwho is your servant
(but) a dog that my lord remembers his servantโ (and two other occurrences of
in the Lachish letters; see H. Donner and W. Rรถllig, Kanaanรคische (ืื ืขืืื ืืื ืื
und aramรคische Inschriften (Wiesbaden: Harrassowitz, 1971), nos. 192, 195,
196. This formula can be traced back to the Amarna period (fourteenth century
B.C.E.); see George W. Coats, โSelf-Abasement and Insult Formulas,โ JBL 89
(1970), 15โ16, 19. 67 Jonah Ibn Janฤx, Kitฤb al-โuc ลซl: The Book of Hebrew Roots, ed. A. Neubauer
(Oxford: Clarendon Press, 1875), col. 317, ll. 25โ28; Sepher Haschoraschim, ed.
W. Bacher (Berlin: H. Itzkowski, 1896), 219. He gives three examples: Exod
3:11 (where Saadia renders ืื with ืืชื), 2 Sam 7:18, and Jud 8:6. He is followed
by Judah Ibn Balโam; see ืฉืืืฉื ืกืคืจืื ืฉื ืจื ืืืืื ืื ืืืขื, ed. S. Abramson
(Jerusalem: Kiryat-Sepher, 1975), 121. For a modern treatment, see Coats, โSelf-
Abasement,โ 14โ26.
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It hardly needs to be added that ืื ื ืฉืชื ื is also a request for an
explanation of aberrant behavior.
It is well known that ืฉ- appears occasionally in the Bible as a
dialectal variant of ืื. It is therefore not surprising that ...ืฉ ืื-... occurs
there as a variant of the ...ืื... ืื formula. The attested example is
particularly close to the post-biblical formula; indeed, it may be its
direct ancestor:
)ืฉืืจ ืืฉืืจืื ื, ื( ืืื ืืฉืืขืชื ื?ืฉืืื ืืืืื ืื
Although ืื ืืืื ืืืื is usually understood to mean ืื ืืื ืืืื ืืืื*
(with ื- meaning โmore thanโ), there is evidence for a slightly different
interpretation: ืื ืฉื ื ืืืื ืืืื*. Thus, in Gen. Rab. 11.5, Tineius Rufus
tries to stump R. Aqiba with a riddle: ืื ืืื ืืืืื; however, R. Aqiba
immediately understands that this means68.ืื ืฉื ื ืฉืืช ืืื ืืืืื The
question of Tineius Rufus is very similar toโand may well be modeled
onโืื ืืืื ืืืื, which the Rabbis interpret as a question addressed to
Israel by the gentiles. If we apply R. Aqibaโs paraphrase of ืื ืืื ืืืืื
to 'ืื ืืืื ืืืื ืืื, we get a MH paraphrase of the biblical question: ืื*
.ืฉื ื ืืืื ืืื ืืืืืื ืฉืื ืืฉืืขืชื ื
The suggestion that the Rabbinic ...ืฉ ืื ื ืฉืชื ื-... formula evolved
(through the insertion of a verb) from the biblical ...ืื... ืื formula is
made plausible by a second set of examples, arranged here in the order
of the developments described below:
(ื, ืืจืืฉืืช ื)... ืื ืืืจืชื... ืืช ืืืืจ ืืื?ืขืฉืืช ืื ืื ืจืืืช
(ื ืชืืกืคืชื ื ืืจืื ื,) ืชืืืืจื?ืฉ ืื ืจืืืช
ื, ื( )ืชืืกืคืชื ื ืืจืื ืืืืจ?ื ืื ืจืืืช
ืืื ืขืฆื ื ืื ืจืืืชื... ืืื ืืืืืช ืืฉืจ ืืคืืจืฉ ืืืืจ ืื ืืืื ืื ืจืืืชื
ืืืจ ื ืื ืจืืืช... ืืชืืืืืืง ืื ืื ืจืืืชื... ืืฉืขืืจื ืืคืืจืฉ ืืืืจ ืื ืืื
(ื ืืฉื ื ืขืืืืืช ื,) ืืฉื ืืื?
)ืชืืกืคืชื ืคืื ื, ื( ืืฆืืช ืืืืืจืืช ืืชืืจื? ืืืืฉืืื ืืืฆืื ืื ื ืื ืจืืืช
ืืื ื ืืชืืืช? ืืคื ื ืฉืืืจื ื ืขืฉืืช ืืืืืืชืจ ืคืกืื ืืช ืืืจืื ืืืืชื' ืื ืจืื
)ืชืืกืคืชื ื"ืง ื, ื(... ืืื ื
:ed. J. Theodor and C. Albeck (2nd ed.; Jerusalem ,ืืืจืฉ ืืจืืฉืืช ืจืื 68
Wahrmann, 1965), 11.5, pp. 92โ93. In Ms. Vatican 60, as transcribed in the CD-
ROM of the Historical Dictionary Project of the Academy of the Hebrew
Language (Maagarim), both the riddle and its interpretation are in Aramaic: ืื
.ืื ืฉื ื ืืืื ืืฉืืชื ืื ืื ืืืืื and ืืื ืื ืืืืื
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... ? ืืคื ื ืฉืืืจื ื ืขืฉืช ืืื ื]ืืืื[ ืื ื ืืชืืืช[ืืื ื]ืืคืกื ืืืจืื ืื ืจืื
(157ืืืื, ืขื' -)ืืืืืชื ืืจืฉื"ื ืืฉืืืช ื, ืื, ืืืืืจืช ืืคืฉืืืื
(253)ืืืืืชื ืืฉืคืืื, ื ืืืงืื, ื, ืขื' ืชืจืฆืข ืืื ืืืืจืื?ืฉืืื ืื ืจืืช
(ื ืืฉื ื ื ืืจืื ื,) ืืืชืืจืฉ?ืืืืื ืฉืืืืื ืจืืช ืื
ื ืชืคืืจื ืืกืืฃ ืฉืื ืฉื ืืืื ืื ืจืืืืืฉืืฃ ืืืื ืืื ืฉื ืืืจ ืืืืื ืื ืจืื
ืืืจื ืื ืจืืืืืฉืืฃ ืืืฉ ืืืคืจืืช ืืื ืฉื ืกืืื ืื ืจืืืืืขืืื ืืขื ืกืืคื
ืงืจื ืืขืืชื ืื ืจืืืืืืื ืืช ืืืืืืช, ืืืื ืื ืจืืืืืืื ืืช ืืืืื ื ื
(344, ืืืืืจืช ืคืื ืงืืฉืืืื, ืขื' ืฉื, ืืืกืคืจื ืืืจ) ืชืืืขื ืืืจืฅ?ืฉ
Here we see that the biblical ...ืื... ืื formula has given rise to a second
MH formula with a verb inserted, viz., ...-69.ืื ืจืื... ืฉ The latter, in
turn, has given rise to the variant ...ื ืื ืจืื-... , with the consequence
expressed by the preposition -ื (cf. 1 Sam 15:29ืื ืืื ืืื ืืื ืื).70 In
the course of this evolution, there was a semantic change as well. The
fact that the subject position of ...ื/-ืฉ ืื ืจืื-... is frequently filled by
inanimate nouns shows that the formula has become semantically
bleached to the point where it is nothing more than an idiomatic
expression for โwhy.โ71
All of this evidence points to interpretation A as the original meaning
of the Passover question.
V. INTERPRETATION C
โHow different this night is! For we are eating matzah instead of
bread...!โ Here we have no question(s)โnot even an implicit
question.72 Instead, we have an exclamation, and ืื means โhow
(very)โ as in ืืื ื ืื โhow honored!โ (2 Sam 6:20) and ืื ื ืืืฆื โhow
69 I am indebted to Shamma Friedman for calling my attention to this second MH
formula. For the connection between Gen 20:10 and the MH formula, see Bacher,
โEine verkannte Redensart,โ 345โ49 and idem, Terminologie, 1. 177โ78. 70 See n. 52 above. 71 Cf. the formulation of the question attributed to the disciples of R. Johanan b.
Zakkai in b.BQ 79b: ืืคื ื ืื ืืืืืจื ืชืืจื ืืื ื ืืืชืจ ืืืืื. As noted by Bacher (โEine
verkannte Redensart,โ 346, 348), more original forms of the question, with the
same attribution, appear in the Mekhilta (ed. Horovitz and Rabin, 299) ( ืื ืจืืช
ืืื ืื ืจืืช ืชืืจื) and in t.BQ 7:2 (ืืชืืจื ืืืืืืจ ืขื ืืื ื ืืืชืจ ืื ืืืืื
ืื ืจืืืช ืื ืขืฉืืช ืืช ืืืืจ ืืื Cf. also the paraphrase of .(ืืืืืืจ ืืื ื ืืืชืจ ืืืืืื
offered by Bekhor Shor in his commentary to Gen 20:10: ืืื ืขืฉืืช ืืืช. 72 A person who exclaims ืื ื ืื ืืืื ืื is not asking (even implicitly) to what
extent the tree is beautiful or in what way it is beautiful or how it got to be so
beautiful.
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pleasing!โ (Psa 119:103)โto mention only examples with verbs that
are morphologically similar to ื ืฉืชื ื. The referent of ื ืฉืชื ื is spelled
out in the ืฉ-clauses.
As noted above, this interpretation is found already in the Judeo-
Spanish issue of the illustrated Venice Haggadah of 1609: ื ืงืืื ืื ืคืื
ืืืืืื ืื ื ืื ืื ืื 'ื ื ืืืืืฉ ืืฉ ื ืื ืืืฉ ื ืื ืืืืืฉ ื 'ืืืฉ ืง ื ื ... ืืฉ'ืฉ ื ืื (ื)ืืฉ. ืง
ืืฉ ืื... ื ืื ื ืื 'ื ืื ื How this night has been changed more than73 allโ ื
other nights! That on all other nights... and this night...โ Indeed, it is
found even earlier in the Salonica Ladino Siddur for women (ca. 1550),
whose rendering of the first clause, etc., is almost identical to the one
given immediately above.74 In both of these translations, ืื ื ืฉืชื ื is
rendered ืืื ืืืืืืืืค ืื ืืืืง (quanto fue demudada). For ืื = ืงืืื ืื, we
may compare the rendering of similar exclamations in sixteenth-century
Ladino translations. In the Pentateuch, ืื ื ืืจื (Gen 28:17) is rendered
Num) ืื ืืื and ,(โ!quanto temeroso โhow frightful) ืงืืื ืื ืืืืืจืืฉื
24:5) is renderedืงืืื ืื ืฉื ืืืื ืืืืืจืื (quanto se aboniguaron โhow good
they areโ!).75 Parallels to the entire construction (quanto... mas que...)
are also found. In the Psalter, (119:103) ืื ื ืืืฆื ืืืื ืืืจืชื ืืืืฉ ืืคื
appears as ืงืืื ืื ืฉื ืืืืืกืืจืื ืื ืื ืคืืืืืืจ ืืืฉ ืืืืืฉ, ืืืฉ ืงื ืืืื ืื ืื
quanto se adulรงaron a mi paladar tus dichas, mas que miel a mi) ืืืงื
boca โHow sweet to my palate are the things said by you, more than
honey to my mouth!โ).76 In the Ferrara Ladino Siddur of 1552, the
rendering of ืื ืืื ืืืื ืืืื (Song 4:10) is quanto se aboniguaron tus
querencias mas que vino โHow good your affections are, more than
wine!โ77 Parallels are found in non-Jewish sources as well.78
73 The rendering โchanged more thanโ (rather than โdifferent fromโ) is standard
in early European translations (see n. 15 above and the other examples cited in
section VIII below). The translators apparently viewed the Passover question as
parallel to ืื ืืื ืืืื ืืืื (Song 4:10). .116โ117 (JNUL website) ,(Salonica, ca. 1550) ืกืืจ ื ืฉืื 7475 Ladino Pentateuch (Constantinople, 1547), ed. M. Lazar (Culver City, Calif.:
Labyrinthos, 1988), 68โ69, 394โ95. The Hebrew stative verb, which has no
counterpart in European languages, is slavishly imitated by a Ladino verb ending
in -iguar. 76 The Ladino Scriptures: Constantinople-Salonica [1540โ1572], ed. M. Lazar
(Lancaster, Calif.: Labyrinthos, 2000), 2. 1744โ45. 77 Libro de Oracyones, 183. 78 In the anonymous Cancionero de Juan Fernรกndez de รxar (1424โ1520), we
find quanto fue + passive participle in exclamations such as โO quanto fue
reprouado Theolomeo por la muerte de Ponpeo, e menguado!โ and โquanto fue
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Among the modern adherents of this interpretation are N. H. Tur-
Sinai and J. Neusner.79 Neusner translates: โHow different this night is
from all other nights! For on all other nights...โ Tur-Sinai cites (in
addition to ืื ืืื ,ืื ื ืืจื, etc.) an alleged parallel from the Talmud: ืื
However, we have 80.ื ืฉืชื ืื ื ืืื ืืืื ืืืฉืื ืฉืืชื ืืืืจืื ืขืืื ื ืืืจืืช ืงืฉืืช
already established that this is a rhetorical question,81 and Tur-Sinai
himself calls it a ืฉืืืช ื ืืื. Its meaning is โHow are we different?!โ
(implying: โWe are not differentโ)โnot โHow different we are!โ
(implying: โWe are very differentโ).82 Although the exclamative use of
interrogatives like how and ืื is widespread in the languages of the
world and is commonly explained as having evolved from their use in
rhetorical questions, there are important synchronic differences
between the two uses.83 The exclamative ืื of ืื ืืื is an adverb of
degree, like ืืื; the interrogative ืื of rhetorical ืื ื ืฉืชื ืื ื, if it is an
adverb at all, is an adverb of manner. The two must not be confused.
It is difficult to find evidence that the ืื ื ืฉืชื ื formula was ever used
in exclamations. The variants of the ืื ื ืฉืชื ื formula cited aboveโ ืืคื ื
;are all unambiguously interrogativeโืืื ืื ื ืฉืชื ื ,ืืื ื ืฉืชื ื ,ืื ื ืฉืชื ื
by contrast, ืืื ื ืฉืชื ื is unattested.84 Other supporting evidence is also
lacking. The ืื ื ืฉืชื ื formula is most naturally taken as interrogative,
because in many cases it is followed by a statement that appears to be
menguada, fuerte!โ See Real Academia Espaรฑola: Banco de datos. Corpus
diacrรณnico del Espaรฑol (www.rae.es). 79 N. H. Tur-Sinai, "ืื ื ืฉืชื ื ื"ืื ื ืฉืชื ื in ืืืฉืื ืืืกืคืจ, ืืจื ืืืืื ืืช ืืืืขืืช
(Jerusalem: Bialik, 1955), 286โ91; The Mishnah, ed. J. Neusner (New Haven:
Yale University Press, 1988), 250. I am indebted to Daniel Sperber for the former
reference. See also ืขืจืื ืืฉืืืื ืกื' ืชืขื ืกืขื' ืื and ืชืืืื ... ืืืืจืืืื ืฉื ืคืกื ืขื ืกืืจ
and the other references cited in ื ืข"ื .ed. A. A. Prag (Jerusalem, 1910), p ,ืืืฆืื
ืคืกืืื ื ,ืืืฆืจ ืืคืจืฉื ืืชืืืื , 698 n. 11. 80 Tur-Sinai, 287 ,ืื ื ืฉืชื ื. See n. 47 above. 81 See section IV above. 82 I am indebted to Adina Moshavi for calling the opposed implications to my
attention. 83 For differences between interrogative and exclamative how/what in English,
see R. D. Huddleston, โSentence Types and Clause Subordination,โ in The
Encyclopedia of Language and Linguistics (ed. R. E. Asher; 1st ed.; Oxford:
Pergamon, 1994), 7. 3851; and James D. McCawley, The Syntactic Phenomena
of English (2nd ed.; Chicago: University of Chicago Press, 1998), 554โ60. 84 For the exclamative use of ืืื in Rabbinic literature (outside of the Mishnah),
see Ben Yehudah, 2414 ,ืืืืb s.v. ืืื. For a biblical precedent (Psa 78:40), see
BDB 553bโ554a.
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an answer. That includes two examples from the Mekhilta that have
much in commonโeach in its own wayโwith the ืื ื ืฉืชื ื of the
Haggadah:
ืื ืืืืืืืช ืฉืืชื' ื ืื' ืืืื ืฉืืืืืืืช ืฉืืชืืจื ืืืืืืืืื ืืืช ืื ื ืฉืชื ืืช
,ืื"ื ื)ืืื ืื' ืืืื ืืืื ืื ืืข' ืืก' [ =ืืืื]ืื ืืืืื ืื ืืื ืื ืืขื' ืืกืื
, ื ,ืฉืืจื ,ืืืืืชื ืืฉืื) ืืื ืืืืืื ืื ืืืชื ืฉืืื ืืคื ืื ืืืจืื ?(ืื
.(118ืจืืื, ืขื' -ืืืืืจืช ืืืจืืืืฅ
ืืืืืื ืื ืื ื ืฉืชื ืืืืืืื ืื ื ืฉืืื ืืขืื ืืื'. ืืืจื ืื "ืจืืื ื ืืฉื,
ืืฉืจ ืืืจ ืืื: ืฉืืชืื ืฉืืช ืงืืืฉ ืืืื."{ ืืื}"ืืื ,ืืืืื?" ืืืื' ืืืืื
, ืฉื, ืขื' ื, ืืืกืข ,ืืืืืชื ืืฉืื) "ืืืจ" ,"ืืืืชื?" ืื' ืืื ,ืืืจื ืื
168).85
The second passage has a clear literary structure, in which ืื ื ืฉืชื ื ืืื
It would be odd to take the former as an .ืืืืชื is parallel to ืื ืืื ืืืืื
exclamation, when the latter can only be a question.
The absence of evidence for reading C is probably not an accident.
The use of ืื in exclamations (โhow veryโ) is rare in Mishnaic
Hebrew.86 Although it is attested in the Mishnah (Avot 3:7 ืื ื ืื ืืืื
how much.โ Even inโ ืืื it is elsewhere replaced by ,(ืื ืืื ื ืื ื ืืจ ืื
the Mishnah, exclamative ืื is attested only with an adjective, and it is
far from certain that it could still be used in MH with a verb in the
perfect.
As for ืื ื ืฉืชื ื in the Haggadah itself, I have found no mention of
interpretation C in medieval commentaries. All of the medievalsโ
including Sephardim of the fourteenth and fifteenth centuriesโ
understood ืื ื ืฉืชื ื as a question. Indeed, it is still a question in the
Ferrara Siddur of 1552: Por que fue demudada la noche esta mas que
todas las noches?87 โWhy has this night been changed more than all
85 This ืื ื ืฉืชื ื question concerning the eve of Sabbath parallels the ืื ื ืฉืชื ื
question for the night of Passover in a number of ways. Shamma Friedman (email
communication) sums up the similarities as follows: ืืงืืื ืืืืืฉืื ืื ืืืืืช
ืืฉืื ืืืื ืฉืืืื ืืคืกื; ืื ืฉืืืื ืืื ืื ืื, ืืืฉื ืืืืืื. ืืืืื ืช ืืกืืื, ืืื ืืืื ืืงืจืื
.ืืืืชืจ ื'ืื ื ืฉืชื ื' ืฉื ืืื ืืคืกื86 I am indebted to Shamma Friedman for this observation. 87 Libro de Oracyones, 164. See also n. 148 below. The conjunction y โandโ
occurs also in the second que-clause, but not the third and fourth.
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other nights?โ I have not found interpretation C in any source earlier
than the Salonica Ladino Siddur for women (ca. 1550).
We have already cited the many commentaries that use the noun for
โquestionโ in referring to 88.ืื ื ืฉืชื ื We may now add some of those
who use the verb for โaskโ with ืื ื ืฉืชื ื (whether it be the ืื ื ืฉืชื ื of
the Mishnah or a different question at the Seder beginning with those
words):
ืืืื ืฉื ) ืืืืื ืืื ืืื ืืืืืืช. ืฉืืื ืืืืืืช... ืื ื ืฉืชื ื :ืฉืืืืืืืื
89.(ืืืืื ืื
ืื ืืืืืจืื ืื: ืื ื ืฉืืืืืืืืคืืื ืฉื ื ืชืืืืื ืืืืื ืืงืืืื ืืืืืืช ืคืกื
, ืกืืจ ืจื ืขืืจื ืืืื) ืืืืื ืืื ืืื ืืืืืืช. ืฉืืื ืืืืืืช... ืื ื ืฉืชื ื
. (113ืืืืืจืช ืืืืืฉืืืื, ืขื'
ืขืืฉืื ืื ื ืฉืชื ืืืช ืืืื ืฉืืืืืื ืืื ืืืืืืช ืืืก ืฉื ื -ืืืื ืืื ืฉืืื
.(ืืข"ืคืืจืืฉ ืจืฉ"ื ืืคืกืืื ืงืื ) ืฉืืืืืื ืืืก ืฉื ื ืงืืื ืืืืื
ืืืืื ืืื. ืืื ืืื ืืืืืืช ืื ื ืืืืืื ืื ื ืฉืชื ื ืืืฉืืืื ืืฉ ืฉื ืื ืชืื ืืง
, ืืืืืจ ืืืืจื, ืืืืืช ืคืกื) ืื ืฉืืคื ืื ื ืืงืขืจื, ืืขืืฉืื ืืกืืืงืช ืืื ืืืคื ืื ื
.(271โ270, ืืืืืจืช ืืืจืืืืฅ, ืขื' ืกืืื ื ื
ืื ื ืฉืชื ืืช [ื]ืืชืื ืืง ืืฉืืืืืื ืฉ... ืืืืจ ืื ื ืืืืื ืืช ืืงืขืจื ืืืคื ืื
, ืืืืืจืช ืกืคืจ ืืคืจืืก) ืฉืื ืืงืืืฉืืืฉืื ืืขื ืฉืืื ืืืคืืจืืื ืืืืืืจื ืื
.(ื ืืืจื ืจืืื, ืขื'
ืืืืจ ืืื ืืขืฆืื ืฉืืืืชืืื ืืื ืฉืืืืชืืื ืืฉืชื ืื ื ืฉืชื ื ืฉืืืืืืื ืืื
.(ืงืกื ืข"ื, ืกืคืจ ืจืื"ื, ืคืกืืื) ืื ื ืฉืชื ื
ืืืืื ืื ื ืฉืชื ื ืฉืืืืขืชื ืืฉืื ืืชืื ืืงืืช ืฉ -ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื
90.(ืก ืืจืฉื"ืืืืืืืคืืจืืฉ ืขื ืืืืื ) ืืื ืืื ืืืืืืช
ืืืืื ืืื, ืืืคืืื ืืื ืืืื ืืืืื. ืื ื ืฉืชื ืืื ืืช ืื ืฉืืืืื ,ืืื ืื ืืฉื
, ืืฉื ื ืชืืจื, ืืืืืช ืืืฅ ืืืฆื) ืืืืื ืืื ืื ื ืฉืชื ืืืขืฆืื ืฉืืื ,ืืื ืืืื
.(ื, ื
88 See section I above. 89 M. R. Lehmann, ืกืืจ ืืืืื ืฉื ืคืกื ืืจื ื ืืจืื ืื ืืืื ืขืึพืคื ืืชืึพืื ืงืืืื, in Jubilee
Volume in Honor of Moreinu Hagaon Rabbi Joseph B. Soloveitchik, ed. S. Israeli
et al. (Jerusalem: Mossad Harav Kook, 1984) 2. 986. .ื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื 90
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ืืื'. <ืืืืื ืืื ืืื ืืืืืืช> ืื ื ืฉืชื ื ืฉืืืื ืืืก ืฉื ื ืืื ืืื [ื]ืืืืื
)ืจืืื"ื ื, ืืขืฆืื ืฉืืืืื ืืื ืฉืืืืชืชื ืืื ืืื ื ืืืืข ืืื ืืฉืืื ืืฉ
.(163, ืืืืืจืช ืืคืืืืืฆืจ, ืขื' ืชืงืื
ืคืืจืืฉ ืขื ืืืืื ืืชืืืื ) ืื ื ืฉืชื ืืืื ืืืืื ืฉืืืื ื ืืืื ืืืืืืืื ืืืก ืฉ
91.(ื[ื"ืจ ืืขืงื ืืืงืืื]ืฉื ืจ' ืืฆืืง ืืืื
, ืื ื ืฉืชื ื ืฉืืืืืื ืชืฉืืืช ืื ื ืฉืชื ื. ืืื -ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื
ื ืขืืืื ืืืื ื, ืืืคืืื ื ืฉืชื ื ืืืืื ืืื ืืืืืืช ืืฆื ืืืจืืจ ืืืืื ืืฉืื
92.)ืชื ืื ืจืืชื( ืืืกืืื ืืื ืฉืืจ ืืืืืืช
ืกืืื , ืืืื) ...ืื ื ืฉืชื ื ืฉืฉืืืืขืชื ืืฉืื ืืชืื ืืงืืช ืคืืจืืฉ -ืขืืืื ืืืื ื
.(ืงืฆืโืงืฆ, ืืืืืจืช ืืืจืื, ื, ืขื' ื ื
93.(ืืืจืืืช ืืื) ...ืื ื ืฉืชื ื ืฉืฉืืืืคืืจืืฉ, ืขืชื ืืฉืื ืืชืื ืืงืืช -ืขืืืื
ืืืืื ืืื ืืื ืืืืืืช ืืื' ืื ื ืฉืชื ืืื ืืช ืื ืฉืืืืืืืื ืื ืฉื ืื
(ืืข"ืื , ืืืง ื, ืชืืืืืช ืืื ืืืื ืืจืื ื ืืจืืื, ื ืชืื ื)
ืืืืื ืื ื ืฉืชื ื ืฉืืืืขืืืื ืืืื ื ืืคืจืขื ืืื' ื"ื ืฉืขืชื ืืฉืื ืืชืื ืืงืืช ืฉ
94.(ืคืืจืืฉ ืขื ืืืืื ืืจ' ืืืจืื ื"ืจ ืืืืื ืืืืื) ืืื ืืื ืืืืืืช
This unanimity is no accident; it stems from a baraita (b.Pes 116a):
ืชื ื ืจืื ื: ืืื ืื ื ืฉืืืื, ืืื ืืื ื ืืื ืืฉืชื ืฉืืืืชื. ืืื ืืื ืืื ืฉืืื
ืื 95ืื ืืื ืฉืืืืืืืขืฆืื. ืืืคืืื ืฉื ื ืชืืืืื ืืืืื ืฉืืืืขืื ืืืืืืช ืืคืกื
...ืืืืื ืืื ืืื ืืืืืืช ื ืฉืชื ื
.195 ,ืืืฆืจ ืืจืืฉืื ืื ืขื ืืืื ืฉื ืคืกื 91 .96 ,(Warsaw: Y. Goldman, 1879) ืกืคืจ ืชื ืื ืจืืชื 92 .ื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื 93 .15 ,ืืืฆืจ ืืจืืฉืื ืื ืขื ืืืื ืฉื ืคืกื 9495 Our printed editions have punctuation here, but this contradicts all of the
textual witnesses, according to Kasher, ืืืื ืฉืืื, pp. 35 and ืจื; and D. Halivni,
ื'ืืืจืื ืืฉืืืืช 'ืื ื ืฉืชื ืื in Studies in Aggadah, Targum and Jewish Liturgy in
Memory of Joseph Heinemann, ed. J. J. Petuchowski and E. Fleischer (Jerusalem:
Magnes, 1981), pp. ืกืโืกื = idem, ืืกืืชืืช ืขืืจืืืื ืืคืกืืื ,ืืงืืจืืช ืืืกืืจืืช (Jerusalem:
JTSA: 1982), pp. ืชืงืคืโืชืงืค.
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We may add that the Mishnah itself may be read the same way if it is
elliptical: ืืืื ืืืืื ( ืืฉืื / ืืขืฉืืช ืื)ืืื ืืื ืฉืืื. ืื ืืื ืืขืช ืืื
(ืืฉืื / ืืขืฉืืช ืื) . Indeed, H. Freedman in the Soncino Talmud renders:
โinstructs him (to ask).โ96 This reading assumes that the complement
ืฉืืื has to be supplied twice from the phrase ืืื ืฉืืื. There are good
grounds for understanding ืืฉืื after ืืื ืืขืช ืืื. The Yerushalmi (Pes
10.4, 37d) explicitly equates the son described in the phrase ืื ืืื ืืขืช
ืืื ืื ืืขืช ืืืืฉืื In addition, the phrase 97.ืื ืฉืืื ื ืืืืข ืืฉืื with the ืืื
โhe does not have the understanding to be interrogatedโ is attested in
m.Toh 3:6, etc. Even more intriguing is the phrase ืื/ืืื ืืขืช ืืื/ืืฉ
found eight times in the first edition of the Tosefta (Venice, 1521) ืืฉืืื
and three times in BT textual witnesses, including a Geniza fragment.98
Ellipsis following ืื ืืื ืืขืช ืืื would be comparable to the ellipsis
following ืื ืืื ื ืืืืข โif it is not known (which came first)โ in m.GiT 7:9.99 And once an infinitive is supplied after ืืื ืืขืช ืืื, it is quite
natural to supply it a second time afterืืืื ืืืืื; cf. m.Suk 4:4 ืืืืืืื
ืืืืืื ืืช ืืื m.Qid 3:6 ,ืืืชื ืืืืจ ืื ืื ืฉืืืืืข ืืืืื ืืืื ืืจื ืืื ืื ืืชื ื
,In short .ืืืืืื ืืช ืืงืื ื ืฉืชืืื ืื and m.Yeb 13:7,11 ,ืฉืืืืจ ืืื ื ืจืืฆื
all of the available evidence indicates that interpretation C is late, in
addition to being philologically problematic.
VI. MIXED INTERPRETATIONS
96 Cf. Der Babylonische Talmud, transl. Lazarus Goldschmidt (Berlin: Jรผdischer
Verlag, 1930), 2. 664: โ...und nun richte das Kind an seinen Vater die folgenden
Fragen, die, wenn das Kind dazu keinen Verstand hat, sein Vater es lehre:
Warum...โ Contrast Tur-Sinai, ื ืืื ื ืฉืช , 288โ91; Shmuel Safrai and Zeโev
Safrai, ืืืืช ืื"ื (Jerusalem: Carta, 1998), 31โ32, 206; and Halivni, ืืืืจืื, pp.
.ืชืงืค .p ,ืืงืืจืืช ืืืกืืจืืช = ืกืโืกื97 I am indebted to Shamma Friedman for this point. Cf. R. Eliezer b. Joel Ha-
Leviโs paraphrase: ืืข ืืื ืืฉืืืืืื ืืื ื ืื , cited above. 98 For the BT witnesses, see the CD-ROM of the Saul Lieberman Institute, search
query: ืืขืช ืืฉืืื. (I am indebted to Leib Moscovitz for calling my attention to
these witnesses.) The reading ืืขืช ืืฉืืื is almost certainly less original than its
competitor, ืืขืช ืืืฉืื; cf. t.Toh 3:7, where the phrase is parallel to the phrase
with an unambiguous nifโal. Nevertheless, the change may shed ,ืืืื ื ืฉืื ืขืืื
light on how the Mishnahโs phrase ืื ืืื ืืขืช ืืื was understood at an early
period. 99 See Moshe Azar, ืชืืืืจ ืืฉืื ืืืฉื ื (Jerusalem: The Academy of the Hebrew
Language, 1995), 294โ95.
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Given the eclectic character of traditional exegesis and the subtlety of
the issues involved, it is hardly surprising that some translators and
commentators seem to straddle two of the major interpretations that we
have discussed. For example, the translation of Abraham Pereira
Mendes (1862) appears to combine features of interpretations A and B:
Wherefore is this night distinguished from all other nights, that
on all other nights... while on this night...; that on all other
nights... while on this night...; that on all other nights... while on
this night...; that on all the other nights... while in this night...?100
The use of a single question mark placed at the very end, after all of the
-ืฉ clauses, is a sign of interpretation A, as is the translation of-ืฉ with
โthat.โ101 On the other hand, the rendering of ืื with โwhereforeโ (=
โwhyโ) instead of โwhatโ belongs to interpretation B.
The Amsterdam Haggadah of 1783 is similar: ื. ืืื ืืขืจ ืคืจืืืืืจ ืคืจืื
ืฐืืจืื ืืืื ืคืจ ืขื ืืจื ืืืื ื ืืื. ืืื ืฐืขืืจ ืืืืืจ -ืื ืฐืื ืืืื ื ืงืฉืื ืคืจืืื.
...ืืืื ื ืืื ืคืื ืขืฉ ืืื ืฆื ืืืืจ -ืฉืืื ืืขืืจืจ. ืืืฉ ืืืื ื ืขืื. ืคืื ืขืฉ ืืื ืฆื ืืืืจ.
โThe questioner says (lit., asks): I want to ask a question. 102...ืืืื ื ืืื
Why is this night changed (by having) less than or more103 than all
nights of the whole year. All nights of the whole year... this night...โ
This translation exhibits several features of interpretation B: ืื is
rendered ืฐืืจืื โwhyโ and ืฉ- is left untranslated. On the other hand, the
Service for the First Nights of Passover ;ืกืืจ ืืืื ืืืื ืฉืืจืื ืืื ืื ืืฉืื ื ืืคืืืื 100
According to the Custom of the German and Polish Jews, transl. A. P. Mendes
(3rd ed.; London: P. Vallentine, 1862), 7โ8. 101 Cf. the later translations of Baneth and Goldschmidt quoted in section II
above. But cf. also n. 42 above. ,Amsterdam: Yoxanan Levi Rofe) ืืืื ืฉื ืคืกื... ืืจืืข ืืกืืืืช ืืืจืืข ืขืืืื ืขืืื 102
1783), 20b. (In addition to this edition, YU owns two other editions of the
commentary printedโapparently a few years laterโin Offenbach by Zevi Hirsh
Segal Spitz of Pressburg; see the next footnote.) The translation appears in the
.commentary ืืจืืข ืืกืืืืช component of the ืืกืื ืืืืื103 For Middle German min โless,โ weder โthanโ and mehrer โmore,โ see Jacob
and Wilhelm Grimm, Deutsches Wรถrterbuch (Leipzig: 1854โ1960), s.v. (I used
the online edition.) The commentary explains later that the night is ืืกืจ in one
respect (unleavened bread) and ืืชืืจ in another (dipping). This unique translation
disappears in the two Offenbach editions mentioned in the previous footnote. In
those editions, the words ืืื ืฐืขืืจ ืืืืืจ are omitted (and in one of them ืืขืืจืจ is
changed to ืืขืืจ).
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introductory sentence speaks of a single question, as in interpretation
A; contrast modern introductions likeืืื ืฐืื ืืื ืคืืจ ืงืฉืืืช ืคืจืขืื โI want
to ask you four questionsโ andืืื ืฐืื ืืืจ ืคืจืขืื ืื ืคืืจ ืงืฉืืืช โI want to
ask you the four questions.โ104
The discussion of A. M. Friedman seems to straddle the same two
interpretations:
ืจืืืืื ืืืืจ ืฉืืฉ ืืื ื' ืฉืืืืช. ืื ืืฉื ืืงืืง ื ืจืื ืฉืืื ื ื ืืื ืฉืืื ืืืช
ื. ื. ืืฉืืื ืืื "ืื ื ืฉืชื ื ืืืืื ืืื ืืื ืืืืืืช" .ืืืกืชืขืคืช ืื' ืกืขืืคืื
ืืืช ืื ื ืืืืืื ืืืฅ ืืืฆื ืืขื ืื ืื ืคืืจืืฉ ืืื ื ืฉืชื ื, ืืืืื ื, ืฉืืื ืืื
105...ืืื'. ืืื ืื ืืื ืืกืืืจ ืืืืขืื ืืช ืฉืืืชื ืืืืื
The claim that the entire ืื ื ืฉืชื ื constitutes a single question is
characteristic of interpretation A,106 while the assertion that the ืฉ-
clauses spell out the referent of ื ืฉืชื ื and explain the question belongs
to interpretation B.
A different mixture can be seen in the translation of David and Tamar
de Sola Pool:
How different is this night from all other nights!
On all other nights...; why on this night...?
On all other nights...; on this night why...?
On all other nights...; why on this night...?
On all other nights...; why on this night...?107
104 For the former, see ืืืื ืฉื ืคืกื ืืงืจื ืืจืืงื, ed. Z. Gross (Brooklyn, 1979), p.
,ed. B. Z. Halevy Shisha (Jerusalem ,ืื ืขืจืงืืขืจืืข ืืืื ืฉื ืคืกื For the latter, see .ืกื
1989), p. ืื. The difference between ืืื ืคืจืขืื and ืืืจ ืคืจืขืื is a dialectal one. 105 A. M. Friedman, "...'ืื ืืืจ 'ืื ื ืฉืชื ื ืืืืื ืืื", Hadarom 2 (Nisan, 1957), 46.
Pace Kasher (ืืืื ืฉืืื, p. ืจื), Friedman belongs here, because he views the son
as explaining his own question rather than answering it. For a
similar view (with the father explaining his own question), see Heinrich
Guggenheimer, The Scholarโs Haggadah (Northvale, New Jersey: Jason
Aronson, 1995), 251. 106 But cf. n. 42 above. 107 The Haggadah of Passover... for Members of the Armed Forces of the United
States, ed. David and Tamar de Sola Pool (New York: National Jewish Welfare
Board, 1945), 19โ21. The same punctuation is found in the 1947 edition, but the
original 1943 edition had an exclamation point followed by four periods instead
of question marks.
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This translation and the slightly later translation of Tibor H. Stern108
seem to be a deliberate blend of interpretations B and C.109
Another interpretation that severs the ืฉ-clauses from the ืื-clause is
recorded by R. Samuel Ehrenfeld (-atan Sofer): ืืจืืืชื ืืืจืื
ืฉืขืืงืจ ืืฉืืื ืืื ืื ื ืฉืชื ื ืืืืื ืืื ืืื ืืืืืืช ืืื ืฉืืืจ ืื"ื ... ืืืืคืจืฉืื
is Th 110...ืฉืืื ืืืืืืช ืืื ืชืฉืืืช ืืฉืืื ืืคืืจืฉืืื ืขื ืืจืืืช ืืืืืช ืืืืจืื
ingenious homiletical reading takes the ืื-clause as a question and the
clauses as the answer. It was rediscovered in the twentieth century by-ืฉ
S. C. Kook and presented as the plain sense: ืืื ืคืื ื ืืืื ืืคืืชื ืืฉืืื
ืืืื ืืืจื ืฉืืื "ืคืชื ืื", ืขืื ื ืืืืื ืืืืืช: "ืื ื ืฉืชื ื ืืืืื ืืื ืืื ืืืืืืช"
According to this, the father gives his son a little 111."ืฉืืื ืืืืืืช" ืืื'
quiz. The son is asked to give a list of things that are different about this
night. But what is the point of this quiz? And how did this
interpretationโand the alleged custom of quizzing the childrenโ
disappear without a trace? To my mind, it is not surprising that this
interpretation makes its first appearance in a homiletical context.
Even so, there are a number of ostensible parallels to this reading:
ืืืืฉื ืืืืชื ืืืคืฉืจ ืืื ืื ืฉืื ืื ืืืืฉื ืืืืชื? ืื ืฉื ืืืืจ ืื ืื ืขืืื
. (ื ืืฉื ื ืืืจืืืช ื,) ืฉืืฉืืข ืืื ืื ืืื ืืืคืฉืจ ืื ืฉืืฉืืข
ืืืื ืื ืืจืช, 112' ืคืืืืืืืืงืืืจ ืืืื ืชื ืืืืจ ืจ' ืืืกื ื... ืืงืืืฅ ืืช ืืื ืื
ืืืื ืฉืื ืืืื? ืื' ืืื ืื ืฉื ืช' ืคืืืื ืืืืืืื ืขืืื ืืจืช. ืืืจื ืื ืืืืื' ื
.(ื ืืฉื ื ืื ืืืช ื,) ืืื ืืืฉืจื ืืืืืจืื ืืื ืืืืื ื ืืื ื ืื ืืื ืื
ืืขืืคืืช? ืืืืื ืฉืจ ืืื ืื ื ืฉืชื ื. (ืฉืืืช ืื, ื)ืืืฉื ืืชืื ืขื ืื ืคื ื ืฉืจืื
ืืขืืคืืช ืืื ื ืืชื ืื ืืช ืื ืืื ืืื ื ืจืืืืื ืืคื ื ืฉืื ืืชืืจืืื ืืขืืฃ ืืืจ ืฉืื
ืื ืืื ืืืื ืฉืื ืฉืืื ืคืืจื ืขื ืืืืื. ืืื ืื ืฉืจ ืืื ืืื ื ืืชืืจื ืืื ืื
, ืืืืืจืช ื ,ืืืืฉ, ืืืืืชื ืืชืจื) ืืืจืง ืื ืืฅ. ืืืืจ ืืืื ืฉืืื ืก ืื ืืื ืืื ื
.(208โ207ืจืืื, ืขื' -ืืืจืืืืฅ
108 Hagadah de Pesaj illustrada; Servicio para las noches del seder segun el rito
tradicional, transl. Tibor H. Stern (Kansas City, Mo.: Emes, 1947), 9. 109 See further in section VIII below. .ed. D. Z ,ืกืืจ ืืืื ืฉื ืคืกื ืขื ืฉื ื ืคืืจืืฉืื ืืืฉืื: ืืช"ื ืกืืคืจ... ืืชื ืกืืคืจ... 110
Ehrenfeld (Vienna, 1884), p. ืื. 111 S. C. Kook, ืขืืื ืื ืืืืงืจืื (Jerusalem: Mossad Harav Kook, 1959), 149. 112 So in Mss. Kaufmann and Parma. Our printed editions read ืคืกืื ืืืื ืื ืืจืช.
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ืืชืืืช ืืืื ืืื, ืืื ืืืื ืืจืงืืข, ืืื'ืฉ? ืืื ื ืฆืืขืื ืืืืชืืืช ืื ื ืฉืชื ื
113.)ืืืื ืกืืื ืื ืข"ื(
In all of these examples, the ืฉ-clause introduces the answer toืื ื ืฉืชื ื.
This is most obvious in the example from m.Men 2:1, where the ืฉ-
clause is preceded by ืืืจ ืืื.
Closer analysis, however, reveals that these examples differ from
ours in a crucial respect. Let us begin with the last example and its two
parallels. In all three places, Rashi inserts an understood ืฉ-clause at the
end of the question: b.SoTah 17a ืฉืืืงืืงื ืืืชืื ืืฆืืฆืืช -ืื ื ืฉืชื ื ืชืืืช ,
b.Men 43b ืฉืืืื ืืงื"ื ืืืฆืื ืื -ืื ื ืฉืชื ื ืชืืืช , b.-ul 89a ืื ื ืฉืชื ื ืชืืืช
ืฉืืืงืืงืชื ืชืืจื ืืฆืืฆืืช - . In the other examples, too, there is an understood
clause at the end of the question. In the Mekhilta, for example, the-ืฉ
understood clause is supplied from the lemma: ืืืฉื ืืชืื ืขื ืื ืคื ื ืฉืจืื
114.- ืื ื ืฉืชื ื ื ืฉืจ ืื ืืื ืืขืืคืืช ืืืื )ืฉื ืืืจ ืื ืืืฉื ืืชืื ืขื ืื ืคื ื ืฉืจืื(
In m.Hor 1:2, the understood clause is supplied from the answer: ืื ืฉื ื
In the .ืื ืื ืืืืฉื ืืืืชื )ืฉืื ืงืจืื ืืคืืืจ ืื ืืืืื ืืืืืฉื ืืืืชื ืืืื(
Haggadah, on the other hand, there is little possibility of an understood
clause. Thus the ืฉ- of ืฉืื ืืขืืคืืช in the Mekhilta is not parallel to the
-ืฉ of ืฉืืื ืืืืืืช, because there is an understood ืฉ-clause before the
former but not before the latter.
VII. HOW MANY ANSWERS? A NEW READING OF THE
MISHNAH
How many answers does ืื ื ืฉืชื ื require? Is it sufficient to give a
single answer corresponding to the ืื-clause, or does each ืฉ-clause
need to be addressed separately? The prevalent view in the Middle Ages
is that ืขืืืื ืืืื ื (based on the answer to the question of the wise son
113 So in Ms. Vatican 110 as transcribed in the CD-ROM of the Historical
Dictionary Project of the Academy of the Hebrew Language (Maagarim); cf.
Rashi (here and b.-ul 89a). In our printed editions and Ms. Munich 95, the text
reads ืชืืืช ืืืื ืืื(ื)ืืคื ื ืฉ . The reading in Midrash Agur (The Mishnah of Rabbi
Eliezer or the Midrash of Thirty-two Hermeneutic Rules, ed. H. G. Enelow [New
York, 1933], 263) is: ืื ื ืฉืชื ื ืืชืืืช ืืื ืืื ื ืฆืืขืื ืื ืฉืืืจื ืืชืืจื ืคืชืื ืชืืืช? ืืื
ืืืงืจืื ืืกืคืจืืช ) As noted by J. N. Epstein .ืฉืืชืืืช ืืืื ืืื, ืืืื ืืืื ืืจืงืืข, ืืื'
ed. E. Z. Melamed [Jerusalem, 1983], 2. 225), this is cited ,ืืชืืืื ืืืืฉืื ืืช ืฉืืืืช
in Midrash Hagadol as: ืื ื ืฉืชื ืืช ืืชืืืช ืืื ืืฆืืขืื ืื ืฉืืืจื ืชืืจื ืคืชืื ืชืืืช? ืืื
.ืฉืืชืืืช ืืืื ืืื, ืืื ืืืื ืืจืงืืข, ืืื'114 See the parallels with )ืฉื ืืืจ )ืื/ืื in section IV above.
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in Deut 6:21) is the answerโthe complete answerโto ื ื ืฉืชื ืื . In
Tanya Rabbati, cited in section V above, we find a good formulation of
this view: ืืื ืชืฉืืืช ืื ื ืฉืชื ื. ืืื ืฉืืื ืื -ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื
ื ืฉืชื ื, ืืืืื ืืฉืืื ืขืืืื ืืืื ื, ืืืคืืื ื ืฉืชื ื ืืืืื ืืื ืืืืืืช ืืฆื ืืืจืืจ
What, then, is/was special about this night? It .ืืืกืืื ืืื ืฉืืจ ืืืืืืช
is/was on this night that God took us out of Egypt and freed us from
slavery.
Nevertheless, we find a few dissenting voices. In the commentary of
R. Eliezer b. Nathan of Mainz, we read: ืืืืืจ, ืื ืฉืื ื... -ืขืืืื ืืืื ื
ืืกืืืื ืืจื ืืืจืืช ืืืืื, ืืื ืืคื ื ืฉืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื ืืืืฆืืื ื ื' ืืฉื
As noted by the editor, M. L. Katzenellenbogen, this seems to 115.ืืืืจืืช
imply that ืขืืืื ืืืื ื is only a partial answer to ืื ื ืฉืชื ื. So too in the
closely related commentary from the school of R. Isaac Ha-Kohen:
116.ืขืืืื ืืืื ื ืืคืจืขื -... ืืืื ืชืฉืืื ืืื ืื ื ืืืืืื ืืืืกืื ]![ ืืจื ืืืจืืช
The clearest dissent from the traditional view comes from R.
Benjamin b. Abraham Anav, as quoted by his brother, R. Zedekiah, in
Shibbolei ha-LeqeT:117
... ื ืืื ืจ' ืื ืืืื ื ืจ"ื ืฉืืืช ืื ื ืฉืชื ื ืกืืืจื ืขื ืืกืื ืืคืกืืง ืืืืืช ืืื ืืืช
ืืขืื ืฉืืื ืขื ืืืกืืื ืืฆืจืืื ืืื ืืื ืืฉืืืืช ืืขืืื ืืฉืืืื ืชืืืื
, ืฉืืฆืื ื ืืขืืืืช ืืืืจืืช, ืขืืืื ืืืื ื ืื' ืืื ืชืฉืืืช ืืืกืืื ืืืืฉืืืืจืื
ืืืื ืขืืื ืืืืกืืื ืืื ืกืืื ืืื ื ืืืจืื. ืืืคื ืฉืืื ืืงืืงื ืืื ืืฉืืืืช ืืฉ
ืืชืฉืืืช ืืฉืืืืช ืืืืจืืช ืืกืืฃ ืืืืื: ืจืื ืืืืืื ืืื ืืืืจ ืื ืชืืืื.
ืฉืื ืืืจ ืฉืืฉื ืืืจืื ืืื ืืคืกื ืื ืืฆื ืืื ืืืืชื ืคืกื ืืฆื ืืืจืืจืื.
ืืืคืจืฉ ืืืืื: ืคืกื ืฉืืื ืืืืชืื ื ืืืืืื ืืืื ืฉืืืช ืืืงืืฉ ืงืืื ืขื ืฉืื ืื,
.ืืื ืืืฆื ืืื ืืืจืืจ
So far as I know, R. Benjamin is the only medieval commentator to
assert explicitly that the main answer to ืื ื ืฉืชื ื comes at the end of
the Haggadah in the three explanations of Rabban Gamaliel.118
.ื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื 115 .195 ,ืืืฆืจ ืืจืืฉืื ืื ืขื ืืืื ืฉื ืคืกื 116 .ืื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื 117118 R. Zedekiahโs own position (ืืืื ืฉื ืคืกื ืชืืจืช ืืืื, pp. ื and ืงืื) is unclear.
He begins with the traditional view: ืืื ืชืฉืืืช ืื ื ืฉืชื ื -ืขืืืื ืืืื ื ืืคืจืขื ืืืฆืจืื
ืช ืืื ืืืื ืืคืจืฉืช ืืืชืื ืืืื ืฉืคืืจืฉื ื, ืืืื ืชืฉืื . However, later he writes: ืจืื ืืืืืื
ืคืืจืืฉ, ืขืชื ืืืืจ ืืชืฉืืืช ืื ื ืฉืชื ื ืืื ืฉืคืืจืฉืชื ืืืขืื - ...ืืื ืืืืจ . Contrast R.
Simeon b. Zemah Duran (ibid., p. ืงืื), who refers to ืื ื ืฉืชื ื in his comment on
the later passage, but makes no mention of a question-answer relationship: ืืขืค"ื
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A rare attempt to combine these two medieval views is found in the
writings of J. E. Bombach:119
ืืื ืืื ืฉืืื ืืชืื ืืง ืขื ืืฉืชื ืืช ืืืื ืืคื ื ืื ืืื ืื ืืฉืื ื ืื ืื ืืืื ืื
ืืข"ื ืืื ืื ืืชืฉืืื ืขืืืื ืืืื ื ืืคืจืขื ื ืืื ื ืจืง ืฉืืื ืืืช... ืืืื ืื
ืืืฆืจืื ืืืืฆืืื ื ื' ืืฉื ืืืืื ืืื, ืข"ื ืฆืืื ื ืืขืฉืืช ืืืืื ืืื ืื ืืืืงืื
ืงืืฉืืช ืืืคืจืฉืื ืืืื ืืืื ืื ืข"ื ืื ืืขืื ืืืชื ื ืืืฆืจืื. ืืืื ืืืืฉื
ืืชืืจืฅ ืืขืืืื ืืืื ื ืื ืฉืืืืช ืืื, ืืืคื"ืฉ ื ืืื ืืฉืืืช ืืื ืื ืื ืขื
ืฉ ืื ืืข"ื ืฉืคืืจ ืื ืืชืฉืืื ืื "ื. ืืคืจืืื ืจืง ืขื ืืืื ืืืืฉื ืืฉืื ืืืื ืฉื
ื ืฉืืืืจ ืืขื ืขื ืื ืืฆืื ืืืฆืื ืืค"ืข ืขืื ืจ"ื ืืืืจ ืืขืืืื ืื ืืฆื ื"ื ืืข"ื
ืืงืคืืื ืืืืจ ืืขื ืืฆืืช ืืืื ืคืกื ืข"ืฉ ืื ืืื ืืฆื ืืืจืืจ, ืืฉืื ืฉืืชืืจื
. 'ืืคื ืืืงื ืื"ืฉ ืืชืืก
Neither the traditional view nor the view of R. Benjamin Anav is free
of problems. Some modern scholars argue that since ืขืืืื ืืืื ื is found
neither in the Mishnah nor in Palestinian Haggadot from the Cairo
Genizah, it cannot be the original answer. As for Rabban Gamalielโs
explanations, they are certainly not formulated as an answer to ืื ื ืฉืชื ื.
It is true that the original version of ืื ื ืฉืชื ื in the Mishnah contains
precisely three ืฉ-clauses, which correspond in content (albeit not in
arrangement) to Rabban Gamalielโs three explanations of ืคืกื ืืฆื
by ืืจืืจ or ืคืกื but those three clauses never mention 120,ืืืจืืจ)ืื(
name.121 Instead, they speak of eating roast meat and of dipping a
second time. In other words, Rabban Gamalielโs explanations do not
constitute an adequate answer to the originalืื ื ืฉืชื ื of the Mishnah,
because they assume too much knowledge on the part of the questioner.
They do not make clear that the roasted meat is the ืงืจืื ืคืกื (or a
commemoration of it) and that the second dipped vegetable is ืืจืืจ.
These are technical terms that the son for whom the Mishnahโs question
is intended (ืื ืืื ืืขืช ืืื) could not be expected to know.
ืฉืืฉืืืช ืื ื ืฉืชื ื ื ืืืจื ืฉืืฉื ืืื ืืื ื ืืื ืืขื ืื ืืฉืื ืื ืฉืืฉ ืืื ืื ืืืืื ืืฉืืจ ืืืืืืช
.ืืื ืืชืช ืขืืงืจ ืืืขื ืืื ืื ืืฆื ืืื ืืืืชื ืื ืื ืืืจื ืืกืืจ119 Bombach, 106 .1 ,ืคื ื ืืคืจืื. 120 I am indebted to B. Septimus for calling this correspondence to my attention.
See Guggenheimer, Scholarโs Haggadah, 251 (โfor the original three points, the
explanation is given at the end of the recital in the section โRabban Gamliel,โ
making the entire recital a coherent literary unit bracketed by question and
answerโ); Joseph Tabory, ืคืกื ืืืจืืช: ืคืจืงืื ืืชืืืืืช ืืื ืืกืืจ (Tel-Aviv: Hakibbutz
Hameuchad, 1996), 70โ78. For an attempt to explain the difference in
arrangement, see Tabory, 63โ361 ,ืคืกื ืืืจืืช. 121 The ืืจืืจ question in todayโs ืื ื ืฉืชื ื is a later addition.
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To find the original answer to ืื ื ืฉืชื ื, we must turn to the Mishnah
(in its most original extant form) and read it according to Interpretation
A. Close reading of the text reveals that it records two conflicting
opinions concerning ืื ื ืฉืชื ื and its answer.
The first opinion is that, for a son with no understanding, both the
question and the answer can be simplified to a great extent. Neither the
question nor its answer need mention ืคืกื or ืืจืืจ by name. In the
question, it is enough to speak of eating roast meat and of dipping a
second time. In the answer, it is enough to tell the story of this night,
โbeginning with the negative and ending with the positive,โ using the
capsule history in the declaration of the first-fruits (Deut 26:5 ff.) as a
basis.122 For our purposes, it does not matter whether the Mishnah
considered the declaration of the first-fruits to be a sufficient answer by
itself or intended for it to be accompanied by another text, such as ืขืืืื
Either way it is clear that the answer need address only the .ืืืื ื
underlying difference expressed by the verb ื ืฉืชื ื in the first half of the
question; there is no need to explain how that difference engenders the
surface differences expressed by the ืฉ-clauses in the second half. In
122 According to this view, ืืชืืื ืืื ืืช ืืืกืืื ืืฉืื is explained by the
immediately following clause: ืืืืจืฉ "ืืืจืื ืืืื ืืื" ืขื ืฉืืื ืืืืจ ืื ืืคืจืฉื. So
E. D. Goldschmidt (ืืืื ืฉื ืคืกื: ืืงืืจืืชืื ืืชืืืืืชืื ืืืฉื ืืืืจืืช [Jerusalem:
Bialik, 1960], 14), E. E. Urbach (review of Goldschmidt, ืืืื ืฉื ืคืกื, Kiryat
Sefer 36 [1961], 144โ45), Tabory (59โ356 ,ืคืกื ืืืจืืช), David Henshke, ืืืจืฉ ืืจืื
ืื ืืืื , Sidra 4 (1987โ88), 33โ52. Halivni ( ืืืจืืืื , p. ืกื n. 16 =ืืงืืจืืช ืืืกืืจืืช,
p. ืชืงืคื n. 13), who rejects this view, writes that D. Z. Hoffmann was apparently
the first to suggest it; see the article and the responsum cited by Halivni.
However, as I have noted elsewhere (โThe โArameanโ of Deut 26:5: Peshat and
Derash,โ in Tehillah le-Moshe: Biblical and Judaic Studies in Honor of Moshe
Greenberg, ed. M. Cogan, J. H. Tigay, and B. L. Eichler [Winona Lake, Indiana,
1997], 128 n. 2), the basic idea is assumed already in the Judeo-Arabic
commentary of Judah Ibn Balโam on Deuteronomy. Even so, Hoffmann deserves
credit for being the first to cite evidence for this view, viz., other Rabbinic
sources (b.SoTah 32b; 175 ,172 ,ืืืจืฉ ืชื ืืื) in which the terms ืื ืืช and (ืื ืื=) ืื ื
are applied to the declaration of the first-fruits. We may add that Seder R. Amram
Gaon (ed. D. Goldschmidt [Jerusalem: Mossad Harav Kook, 1971], p. ืงืื) has a
comment that appears to be based on those sources: ืืืชืืื ืืื ืืช ืืืกืืื ืืฉืื ืืืืจืฉ
ืืืืจืฉ ืืื' A similar viewโthat .ืืืจืื ืืืื ืืื ืขื ืฉืืืืจ ืืช ืื ืืคืจืฉื. ืืื ืืื ืื ืืช.
explains ืืืกืืื ืืฉืื aloneโis found in the commentaries of R. Simeon b. Zemah
Duran and Abarbanel, according to Kasher (31 ,ืืืื ืฉืืื), Tabory (ืคืกื ืืืจืืช,
358), and Henshke (37โ36 ,ืืืจืฉ, especially n. 11); contrast Katzenellenbogen
.(n. 433 ืงืื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื)
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short, ืื ื ืฉืชื ื can be answered simply by relating what happened on
this night and explaining why it is important to us. In answering a son
who knows nothing, it is not necessary to go further, according to the
first opinion in the Mishnah.
The second opinion is that of Rabban Gamaliel. Although in our
editions, this opinion is introduced by the words ืจืื ืืืืืื ืืื ืืืืจ, the
word ืืื is missing in most manuscripts of the Mishnah and Talmud
(and even in many manuscripts of the Haggadah) and appears to be a
later addition.123 That addition had the effect of disguising the
connection between Rabban Gamalielโs ruling and the preceding
mishnah. The original introduction, ืจืื ืืืืืื ืืืืจ (as opposed to, say,
,exhibits word order that signals contrast; in other words ,(ืืืจ ืจืื ืืืืืื
Rabban Gamaliel disagrees with the previous mishnah.124
I suggest that the disagreement concerns the sentence ืืคื ืืขืชื ืฉืืื
At first glance, one wonders what that sentence adds, coming .ืืืื ืืืืื
so soon after ืื ืืื ืืขืช ืืื ืืืื ืืืืื. However, upon closer
examination, it becomes clear that it is the key to understanding the
entire passage. The subject of the passage is the extent to which a son
with no understanding can be accommodated.
Rabban Gamaliel does not completely reject the principle of ืืคื ืืขืชื
but he does restrict its application. He maintains that the ,ืฉืืื ืืืื ืืืืื
previous mishnah carries the principle too far. In his view, there is a
limit to the amount of simplification that is possible, because the central
theme of the Seder night is not the story of the Exodus but the laws of
Passover. His version of ืื ื ืฉืชื ื, if indeed he required such a
question,125 would presumably have mentioned the ืคืกื and the ืืจืืจ by
name in the ืฉ-clauses.126 The explanations that come after his ruling in
the Mishnah, whether they were composed by him or not,127 address the
.clause-ืื clauses as well as the-ืฉ
123 Safrai and Safrai, 35 ,ืืืืช ืื"ื (cf. pp. 279, 288); Kasher, 128 ,ืืืื ืฉืืื;
Rovner, โEarly Haggadah,โ 376. 124 J. N. Epstein, ืืืืืืช ืืกืคืจืืช ืืชื ืืื (Jerusalem, 1957), 334 (cf.ืืืื ืื ืืกื ืืืฉื ื,
1133โ62); Halivni, ืืงืืจืืช ืืืกืืจืืช, p. ืชืงืคื: ืจืกืืืช, ืืืืจืกื ืืื: "ืจ' ืืืืืื ืืืืื ื
, ืืืืงืืืืจ" . (I am indebted to Shamma Friedman, Menahem Kahana, and S. Z.
Leiman for these references.) According to Halivni, Rabban Gamaliel holds that
the recitation of ืื ื ืฉืชื ื is obligatory, thereby disagreeing with the author of the
previous mishnah, who holds that it is optional. 125 See Shamma Friedman, ืชืืกืคืชื ืขืชืืงืชื: ืืกืืช ืคืกื ืจืืฉืื (Ramat-Gan: Bar-Ilan
University Press, 2002), 441. 126 Unlike the extant versions, his version would have included ืืจืืจ and omitted
dipping. 127 See Tabory, 361 ,ืคืกื ืืืจืืช, and the literature cited there.
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Safrai and Safrai suggest that Rabban Gamalielโs ruling in the
Mishnah is related to the account of his practice in the Tosefta (Pes
10:12):
ืืขืฉื ืืจืื ืืืืืื ืืืงื ืื ืฉืืื ืืกืืืื ืืืืช ืืืชืืก ืื ืืื ืื ืืืื ืืืื ืขืกืืงืื
...ืืืืืืช ืืคืกื ืื ืืืืื ืขื ืงืจืืช ืืืืจ
They note that Rabban Gamaliel and his companions were immersed in
halakhah the entire night of Passover ( ืืืืืืช ืืคืกื ืื ืืื ืขืกืืงืื
as opposed to the Sages in the Haggadah, whose nocturnal ,(ืืืืื
discussions were aggadic in nature (ืืื ืืกืคืจืื ืืืฆืืืช ืืฆืจืื ืื ืืืชื
They conclude that in this matter as in others (e.g., selection of .(ืืืืื
disciples), Rabban Gamaliel was more of an elitist than the other
Sages.128
There are two problems with this discussion. First, the authors
themselves go on to cite tannaitic statements suggesting that Rabban
Gamalielโs Seder practice was by no means unusual in Rabbinic
circles:129
ืืขืกืืง ืืืืืืช ืืคืกื ืื ืืืืื ืืคืื ืืื ื ืืืื ืื ื ืืคืื ืืื ื ืืืื ืืืื ืืื
. )ืชืืกืคืชื ืคืกืืื ื, ืื( ืขืฆืื ืืคืื ืืื ื ืืืื ืชืืืืื
ืืื' 'ืื ืฉื ืชืืื 'ืฉืื ืืืชื ืืืืจื ืฉื ืืื ื'ืื 'ืื ืื ืืช 'ืื 'ืจ' ืืืืข
ืืืืงื' ืื ืืขืืืช ื ื'ืคืกื ืขื ืืฆืืช ืืื ืืืืืืืช ืืืืืช ืืืฉืืื ืืขืืกืงืื ืืฆืจืืื
. (74ืจืืื, ืขื' -ืืืจืืืืฅ , ืืืืืจืช)ืืืืืชื ืื, ืคืกืื, ืื ืืื'
Second, the remarks concerning ( ืื)ืคืกื ืืฆื ืืืจืืจ attributed to Rabban
Gamaliel in the Mishnah have as much to do with biblical narrative as
with halakhah.130 For example, instead of teaching a halakhah of the
paschal sacrifice such as ืืื ืืคืืืจืื ืืืจ ืืคืกื ืืคืืงืืืื, Rabban Gamaliel
offers a narrative etiology:ืคืกื ืขื ืฉืคืกื ืืืงืื ืขื ืืชื ืืืืชืื ื ืืืฆืจืื.
It may therefore be more accurate to say that the Seder of both the
Mishnah and the Haggadah is intended to appeal to the lowest common
denominator; it is a popular Seder geared to the son with no
understanding, who is not even capable of coming up with his own
128 Safrai and Safrai, 45 ,ืืืืช ืื"ื. 129 Ibid. However, Leib Moscovitz (email communication) notes that โit is not
utterly inconceivable that these statements emanated from circles associated with
or otherwise influenced by Rabban Gamliel.โ 130 I am indebted to Joseph Crystal for this observation.
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question. For such a son, aggadah is the appropriate vehicle of
instruction; halakhah is meant for the wise sonโat least according to
the Haggadah (ืืฃ ืืชื ืืืจ ืื ืืืืืืช ืืคืกื) and the Mekhilta (ืืฃ ืืชื
ืืืืช ืืคืกืืืืืคืชื ืื ). Even Rabban Gamaliel does not dispute that; what
he insists on adding to the Seder designed for the masses is halakhic
flavoring, not real halakhah.
VIII. HISTORY OF INTERPRETATION
Most medieval commentators knew that the ืื ื ืฉืชื ื of the Haggadah
was one long sentence constituting a single question, because they were
familiar with the ...ืฉ ืื ื ืฉืชื ื-... formula in other contexts. Indeed, they
were able to imitate it successfully in their own writing. We see this
already in Rashiโs formulation of the question prompted by the pouring
of the second cup (b.Pes 116a): ืืื ืืืืืืช ืืืก ืฉื ื ืืื ืฉืืื ืืช ืืืื ืื
R. Eliezer b. Nathan of Mainz, in .ื ืฉืชื ื ืขืืฉืื ืฉืืืืืื ืืืก ืฉื ื ืงืืื ืืืืื
his commentary on the Haggadah, explains that ืื ืืืื is in Aramaic
so that everyone, including women and children, should understand and
ask 131.ืื ื ืฉืชื ื ืืืืื ืืืืื ืืฆื In this paraphrase of ืื ื ืฉืชื ื, it is
obviously impossible to put a period or question mark before the words
The long version of the formula is employed by R. Simeon .ืืืืื ืืฆื
b. Zemah Duran in paraphrasing the question of the wise son: ืืืืช ืืื
ืฉืืืช ืืืื ืฉืืืืจ ืื ืืขืืืช ืืื' ืื ืืื ืืชืขืืจืจ ืืฉืืื ืื ื ืฉืชื ื ืืืืื ืืื ืฉืื ื
.R. David b 132.ืืืืืื ืคืจืคืจืืืช ืงืืื ืกืขืืื ืืืื ืื ืื ืืืืืื ืืื ืืืจ ืกืขืืื
Solomon Ibn Abi Zimra uses both the short version and the long one in
paraphrasing Passover-related inquiries that were addressed to him. An
example of the former is: ืฉืืืช ืืื ื ืื ืืฉ ืืฆืื ืืขื ืื ื ืฉืชื ื ืืืฉ ืืขืืืจ
His use of the long version is a 133.ืืื ืฉืืจ ืืืฉืื ืืงืจืืื ืฉืืืืคื ืื ืืชื
tour de force: ืฉืืืช ืืื ื ืืืืืขื ืืขืชื ืื ื ืฉืชื ื ืืืฅ ืืคืกื ืืื ืืืกืืจืื ืฉืืชืืจื
ืฉืืืืืจื ืขืืื ืชืืจื ืืืฆืจืืื ืืืืงื ืืฉืจืืฃ ืืืื ืืื ืืืืื ืืืืกืืคื ืืืืื ืืืฆืจืืื
ืืืงื ืืืืจืื ืืืกืืงืื ืืืืคืฉ ืืืจืื ืืืฉืจืฉ ืืืชื ืืื ืืืืืื ืืขืืจ ืขืืื ืืื ืืจืื ื
ืืื ืืืฆื ืืืกืจืืื ืืื ืฉืืื ืืืื ื ืืชืืื ืืื ืืืืืจืืช ืืืื ืื ื ืืฆืื ืืื ืืืืกืืจืื
134.ืฉืืชืืจื
see ,ืื ื ืฉืชื ื... ืฉ-... instead of ืื ื ืฉืชื ื... ื-... For .ืื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื 131
section IV above. .ืืืืจ ืืืฅ ืืจืฉื"ืฅ, ืืืช ืงื 132 .ืฉืืืืช ืืชืฉืืืืช ืืจืื"ื, ื, ื ืืืคืื ืฉื, ื"ื ืฉืืืช ืืื ื 133 .ืฉื, ื, ืชืงืื )ืชืชืงืขื( ื"ื ืฉืืืช 134
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The first clear sign of change appears in Shibbolei ha-LeqeT, where
R. Zedekiah b. Abraham Anav quotes a passage written by his brother,
R. Benjamin:135
... ืื ื ืฉืชื ื ืกืืืจื ืขื ืืกืื ืืคืกืืง ืืืืืช ืืื ื ืฉืืืชืืชื ืืื ืจ' ืื ืืืื ื ืจ"ื
ืืขืืื ืืฉืืืื ืชืืืื ืืฉืืืืช ืืืืืขืื ืฉืืื ืขื ืืืกืืื ืืฆืจืืื ืืื
ืฉืืืืจืื ืขืืืื ืืืื ื ืื' ืืื ืชืฉืืืช ืืืกืืื ืืื, ืฉืืฆืื ื ืืขืืืืช ืืืืจืืช,
ืืฉืืืื ืขืืื ืืฉืืืืชืืืกืืื ืืื ืกืืื ืืื ื ืืืจืื. ืืืคื ืฉืืื ืืงืืงื ืืื ื
... ืืืืจืืช ืืกืืฃ ืืืืื ืืฉืืืืชืชืืืื. ืืชืฉืืืช
R. Benjamin begins with the traditional ืฉืืืช ืื ื ืฉืชื ื, but he quickly
switches into the plural. Unlike every other medieval writer, he views
ืฉืชื ืืื ื as comprising more than one question.
This notion makes its next appearance in the Haggadah commentary
of Joseph ben Jacob Shalit of Padua, first published in 1550:136
ืฉืืฉืช ืฉืืืืช ืฉื ืืื ืืืกืืื ืฉืืืช ืฉื ืื ืืืืืืืืืื ืืืกืืจ ืืืชืื
ืืฆื ืืืจืืจ ืืืืืืช ืฉื ืื ืื ืืื ืชืฉืืื ืืฉืืืช ื - ืขืืืื ืืืื ื... ืืืืืืืช
ืฉืืืช ืฉื ืื ืืืืื ื ืืฉื. ืื ืืื ืชืฉืืื -ืฉืืื ืืืจ ืืขืืืืช. ืืืืฆืืื ื ื' ื
ืฉืืื ืืืจืื ืืืืจืืช. ืืืืื ืืืืืื ืืืกืืื
It seems, then, that the view of ืื ื ืฉืชื ื as consisting of more than one
question caught on first in Italy.
The idea that ืื ื ืฉืชื ื is an exclamation rather than a question
appears first among the exiles from Spain. In the Salonica Ladino
Siddur of ca. 1550, the Venice Haggadah of 1609, and the Livorno
Haggadot of 1794, 1807, 1827, 1839, 1843, 1867, and 1932, the Judeo-
Spanish translation has ืงืืื ืื โhow (very).โ137 In the nineteenth
century, this interpretation appears in an Italian and a German
translation as well.138 It may well be post-medieval; Sephardim of the
.ืื .p ,ืืืื ืฉื ืคืกื ืชืืจืช ืืืื 135136 For the Mantua 1550 edition, see I. Yudlov, ืืืฆืจ ืืืืืืช (Jerusalem, 1997), 3
no. 14. I used the Venice 1599 edition (Yudlov, 5 ,ืืืฆืจ ืืืืืืช no. 35) at JTSA. 137 I consulted Livorno 1794 and 1807 at Harvard, Livorno 1827, 1867, and 1932
at YU, and Livorno 1839 and 1843 on the JNUL website. 138 See ืกืืจ ืืืื ืฉื ืคืกื ืขื ืคืชืจืื ืืืฉืื ืืืืืงื (Livorno, 1892), p. ืื ืข"ื (JNUL
website); and ืืืื ืืกืืจ ืฉื ืคืกื: Die Festgebrรคuche und die Rechte fรผr Pessachs
ersten beiden Nรคchte, transl. Abraham Emanuel (Rรถdelheim: J. Lehrberger,
1869), 9.
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fourteenth and fifteenth centuries still understood ืื ื ืฉืชื ื as a
question. Indeed, as late as 1552, the Ferrara Ladino Siddur translates
por que and uses a question mark.
In Ashkenaz, the disappearance of the original interpretation was a
more gradual process, which can be traced in dated translations. In a
manuscript dated 1535, we have ]![ ืฐืืฉ ืืืฉื ืคืืจ ืขื ืืจื ืืื ื ืื ืืืื ืืขื
ืืฉ ...ืืื ื ืื... ืืฉ ืื ื ืขืื ...ืืื ' ืืื ื ืื ืืืื... ืืื ื ืขืื ืืฉ ืื ื ืขืื]![ ืฐืขื
ื...ืืื ' ืืื ื ืื ืืื... ืืฉ ืื ื ืขืื... ืืื ' ืืื ื ืื ืืื ืืืื... ืื ืืื ื ืขืื โWhat
is changed (about) this night more than139 all nights that all nights...,
and this night...; that all nights..., this night...; that all the nights..., and
this night...; that all nights..., and this night...โ140 It is likely that this
translation still reflects interpretation A. It renders ืื with ืฐืืฉ โwhatโ
and ืฉ- with ืืฉ โthat.โ It has no punctuation until the very end, it begins
all four of the ืฉ-clauses with ืืฉ, and it has 'ืืื โandโ reflecting ื- in
three of those clauses.
A translation published around 1590โ1606 in Prague exhibits slight
changes pointing to interpretation B: ืฐืื ืืื ืืื ืคืขืจ ืขื ืืจื ืืื ื ืืื ืืื
Here we 141.ืืืื ืืขืจ ืืขื ืืื ื ืขืื. ืื ืื ืื)ื(ื ื ืขืื)ื(... ืืื ื ืืื ืืื ืืืื...
have a period before the first โthat,โ and the conjunction โandโโone of
the components of the long version of the ืื ื ืฉืชื ื formulaโis found
only before the last โthat.โ The Venice Haggadah of 1609 goes slightly
further: ืืื (ืื)ืฐืื ืืื ืืื ืืจ ืขื ืืจื ืืื ื ืืื ืืื ืืื ืืืจ ืืขื ืืื ื ืขืื. ืืฉ/ืื
...)ื(ืืื (ื)ืื ืื(ื)ื ( ื)ืื... ื ืขืืื . Here the conjunction โandโ is
completely absent, and there is a period before every โthat.โ The
Frankfurt Haggadah of 1691 is similar: ืฐืืฉ ืืื ืื ืคืืจ ืขื ืืจื ืืื ื ืืื ืืื
ืืื ื ืืื/ื ืขืืื ืืื ... ื ืขืืื/(ื)ืืื ืืขืจ ืืขื ืืื ื ืืื. ืืฉ/ืื ืื ืืื ื ืืื
This translation lives on almost unchanged in the Amsterdam 142.ืืื)ื(...
139 The form ืฐืขื = wen is a Middle German variant of wann โthanโ; see Grimm,
Deutsches Wรถrterbuch, s.v. wann; ืืขื appears to be a variant of ืืขืจ. This
rendering anticipates the later translations discussed in nn. 15 and 73 above. 140 Oxford Ms. Opp. 656 (Neubauer 1214/1), fol. 84b. 141 See the facsimile in Two Prague Haggadahs (London: Valmadonna Trust
Library, 1978). Here and below, I have put parentheses around letters that are
found in only some of the ืฉ-clauses. ืงืกื ืข"ื .p ,(Frankfurt am Main, 1691) ืกืืจ ืชืคืื ืืื ืืฉื ื ืืื ืื ืืฉืื ื ืืคืืืื 142
(JNUL website). The second โthatโ is not preceded by a period, perhaps because
it begins a new line.
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Haggadot of 1765, 1790 and 1804,143 but elsewhere we find new
translations, exhibiting further change.
A translation in a manuscript from 1729 manifests clearer signs of
the reinterpretation, beginning the transition away from โwhatโ and
โthatโ: ืฐืื ืืืืจ ืฐืืจืื ืืื ืืืื ื ืืื ืคืจืขื ืืจืืื. ืืขืจ ืืขื ืืื ื ืขืื. ืืขื ืืื ืฉืืื
... ืืืื ื ืืื ืืืจ... ืืื ืื ืืจื ื ืขืื]![ ืื ... ืืื ื ืืื ืืืื ื ืืื ืคืื ืคืกื... ืืื ืืืืจ
...ืืืจ ืืืื ื ืืื... ืืื ืื ืืจื ื ืขืื... ืืืจ ืืืื ื ืืื... ืืืื ืืื ืื ืืจื ื ืขืื โWhat
or why is this night changeable more than all nights. For at other times
in the year..., and on this night... Also on other nights..., this night,
however... Also on other nights..., but this night... On other nights..., but
this night...โ144 Here the traditional โwhatโ becomes โwhat or why,โ and
the fourfold โthatโ is replaced by a single โfor.โ In the Amsterdam
Haggadah of 1783, the change is complete. It has only โwhy,โ and it
ignores ืฉ- completely: ืฐืืจืื ืืืื ืคืจ ืขื ืืจื ืืืื ื ืืื. ืืื ืฐืขืืจ ืืืืืจ
... (ืื ืขืฉ ืื ืฆื ืืืืจ)ืคืืืื ื ืขืื. ืคืื ืขืฉ ืื ืฆื ืืืืจ. ืืืื ื ืืื ืืขืืจืจ. ืืืฉ
...ืืืื ื ืืื (ืืื ื/ืืืจ) โWhy is this night changed (by having) less than
or more than all nights of the whole year. All nights of the whole year...,
this night...โ145 So too the translation of Joel Brill in the Berlin
Haggadah of 1785: ?ืฐืืจืื ืืืื ืืืืข ื ืืื, ืคืื ืืืื ืื ืืจื ื ืขืืื, ืืืืกืืฆืืืื ื
146.ืื ืืขืืจ ืื ืืจื,...; ืืืืข ื ืืื...
JNUL) ื ืข"ื .p (Amsterdam, 1765) ืกืืจ ืืืื ืืคืกื... ืืื ืฐืืจื ืืื ืืืืืฉ ืืฉืืขืื 143
website) and ืกืืจ ืืืื ืืคืกื (Amsterdam, 1790 and 1804), p. ื ืข"ื (YU and
Harvard microfiche). 144 JTSA 4478, ff. 3bโ4a. 145 See nn. 102 and 103 above. ื ืข"ื .transl. Joel Brill (Berlin, 1785), p ,ืกืืจ ืืืื ืขื ืคืกื ืขื ืชืจืืื ืืฉืื ืื 146
(Harvard microfiche). The punctuation marks are in the original. The translation
is attributed to Moses Dessau = Moses Mendelssohn in some later editions, e.g.,
Berlin 1786 (YU, JNUL). It was copied, with slight orthographic changes, in
many later editions owned by Harvard and YU: Karlsruhe 1791 (H), Vienna 1795
(H), Berlin 1795 (YU), Offenbach 1795 (?) (H), Frankfurt an der Oder 1801 (H),
Fuerth 1804 (YU), Amsterdam 1810 (YU), Basel 1816 (H), Metz 1817 (H),
Zultsbach 1833 (H, YU). So too the Haggadah written in 1816 for Moses Sofer
of Pressburg (-atam Sofer); see the facsimile in ืืืื ืฉื ืคืกื ืืชืืื ืืืฆืืืืจืช ืืืื
ืขื ืคืืจืืฉ "ืืืืจ ื ืชืื" ืืืช ืืจื ... ืจืื ืืฉื ืกืืคืจ... ื ืชื ืืืื ืืฉื ืช ืชืงืข"ื ืืืืื-ืจืื ืืฉื
.Cf. also the translations of A .(Bene Berak: Netzach, 1967) ืืืืจ ืืืื ืื"ื ืืืื ืฅ
Alexander and D. Levi in the London Haggadot of 1770 and 1794, cited in
section III above.
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Even these latest translations do not exhibit a conscious shift to four
questions. As we have noted,147 the Amsterdam 1783 translation of ืื
ืืขืจ ืคืจืืืืืจ ืคืจืืื. ืืื ืฐืื ืืืื ื ืงืฉืื :is introduced by the words ื ืฉืชื ื
the questioner says (lit., asks): I want to ask a question.โ Like theโ ืคืจืืื
Ferrara Siddur of 1552,148 the Berlin Haggadah of 1785 has only one
question mark in the translation, following the ืื-clause. The same is
true of the translations in the London Haggadah of 1770 (A. Alexander),
the London Haggadah of 1794 (D. Levi),149 the Bordeaux Haggadah of
1813,150 etc.
The use of a single question mark before the ืฉ-clauses leaves the
status of those clauses unresolved. In keeping with this punctuation, a
few interpreters have suggested that the ืฉ-clauses are answers.
According to them, ืื ื ืฉืชื ื should properly be called โThe Four
Answersโ! Another response, beginning in the early nineteenth century,
was to introduce changes in the use of the question markโchanges of
number or position.
The number of question marks is increased to five in the translations
found in the Metz Haggadah of 1818 (D. Drach),151 the Prague
Haggadah of 1830 (M. J. Landau),152 the Krotoschin Haggadah of
1840,153 the New York Haggadah of 1857,154 the Frankfurt am Main
Haggadah of 1914 (M. Lehmann),155 etc. Subsequently, we find
attempts to reduce this number to four. The translation in the New York
Haggadah of 1928 (J. D. Eisenstein) has:
Why is this night different from all other nights:
147 Section VI above. 148 Libro de Oracyones, 164. A photocopy of the original provided by the Hebrew
Union College library shows a question mark following las noches but no ยฟ
before por que. 149 See nn. 35 and 36 above. 150 La Haggada de Bordeaux: Facsimile (1813) (Tel-Aviv: Miskal, 1998). 151 Haggada, ou cรฉrรฉmoniel des deux premieres soirรฉes de Paque ร lโusage des
Israรฉlites franรงais, transl. D. Drach (Metz: E. Hadamard, 1818), 19โ21. .ed. M. J. Landau (Prague: M ,ืกืืจ ืืจืื ืืกืคืจ ืืืื ืืืื ืฉื ืคืกื ืืชืืจืืืช ืืฉืื ืืืช 152
J. Landau, 1830), 6aโ6b. So too the 1876 edition. ืืก ืืืืกืฆืื ืืืืก ืืฆืจืื ื ืขืืกื ืืืื ืืืืืื ื... 153 ืืืื ืืืืฃ ืคืกื ืืืขืจ ืขืจืฆืขืืืื ื ืคืื ื ืฉ ืจ ื
ื .27โ29 ,(Krotoschin: B. L. Manash, 1840) ืืขื ืื ื ื ืขืืจืช ืฆื Service for the Two First Nights of Passover, Hebrew and ;ืกืืจ ืืืื ืฉื ืคืกื 154
English (4th ed.; New York: H. Frank, 1857). 155 Hagadah schel Pessach, ed. M. Lehmann (Frankfurt am Main: J. Kauffmann,
1914), 13โ14.
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(First) On all other nights..., but to-night why...?
(Second) On all other nights..., but to-night why...?
(Third) On all other nights..., but to-night why...?
(Fourth) On all other nights..., but to-night why...?156
This translation puts a colon at the end of the ืื-clause, reducing the
number of question marks to four. The problem is that there are still
five questions, for the word โwhyโ appears five times. A different
solution is offered in two translations published in the 1940s. As we
have seen,157 the translation in the New York Haggadah of 1945 (David
and Tamar de Sola Pool) has:
How different is this night from all other nights!
On all other nights...; why on this night...?
On all other nights...; on this night why...?
On all other nights...; why on this night...?
On all other nights...; why on this night...?
The Spanish translation in the Kansas City, Mo. Haggadah of 1947
(Tibor H. Stern) has essentially the same punctuation.158 According to
these translations, only the four ืฉ-clauses are questions; the ืื-clause
is an exclamation. It is perhaps not an accident that this ingenious blend
of two traditions appears first in a Haggadah prepared by a Sephardic-
Ashkenazic couple (David de Sola Pool and Tamar Hirschensohn de
Sola Pool) โfor members of the armed forces of the United Statesโ; it is
reminiscent of the ื ืืกื ืืืื of the IDF Siddur.
These twentieth-century translations are the culmination of a process
of reinterpretation that began in the sixteenth century. As a result of this
process, five things changed: (1) the translation of (2) ,ืื the number
of questions, (3) the number of sentences, (4) the meaning or
meaningfulness of ืฉ- , (5) the referent of ื ืฉืชื ื. They did not all change
at the same time, since awareness of the connections among them was
not common.
This long process of reinterpretation โpassed overโ the translations
of Baneth (1927) and Goldschmidt (1936). As we have seen, both of
these have a single question mark, but unlike the eighteenth-century
156 Seder Ritual for Passover-Eve, transl. J. D. Eisenstein (New York: Hebrew
Publishing Company, 1928), 6โ7. 157 Section VI above. 158 Hagadah de Pesaj, 9.
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translations and their descendants, they have it at the very end, after all
of the ืฉ-clauses. These translations and the commentaries of R. Zevi
Hirsch b. Tanxum, R. Arieh Leib Frumkin, and R. Joshua Ephraim
Bombach represent a return to the translation of 1535 and Maharalโs
commentary (1582), which in turn reflect an interpretation that can be
traced back at least as far as R. Saadia Gaon.