“RABBI’S MUSINGS (&
AMUSINGS)”
AMUSINGS)”
Erev Shabbos Kodesh
Parshas Meztora
Parshas Meztora
Shabbos Hagaol
7 Nissan 5779/April 12, 2019
It’s just one of those things that everyone knows. Golden
Blossom makes honey, Tenuva produces milk and cheese, and Maxwell House
publishes the Haggadah.
Blossom makes honey, Tenuva produces milk and cheese, and Maxwell House
publishes the Haggadah.
I always wondered what the connection is between Maxwell
House Coffee and the Haggadah. I’m sure I’m not the only one. With a little
research (read G-O-O-G-L-E) I finally found out the answer.
House Coffee and the Haggadah. I’m sure I’m not the only one. With a little
research (read G-O-O-G-L-E) I finally found out the answer.
During the 1920s, Maxwell House realized that Jews
weren’t purchasing their coffee during Pesach. As Ashkenazic law prohibits eating
kitniyos – loosely translated as beans and legumes – on Pesach, they wouldn’t
buy coffee which is produced from coffee beans. The truth is that coffee is
permitted on Pesach because the coffee bean is actually not a bean, but the pit
of a fruit. However, because the word bean is part of its title, Jews were
keeping their distance from coffee during Pesach.
weren’t purchasing their coffee during Pesach. As Ashkenazic law prohibits eating
kitniyos – loosely translated as beans and legumes – on Pesach, they wouldn’t
buy coffee which is produced from coffee beans. The truth is that coffee is
permitted on Pesach because the coffee bean is actually not a bean, but the pit
of a fruit. However, because the word bean is part of its title, Jews were
keeping their distance from coffee during Pesach.
The Maxwell House company reached out to Joseph Jacobs, the
head of an advertising firm that specializes in marketing to Jewish customers,
who got a rabbi to certify that the coffee was indeed permitted on Pesach.
head of an advertising firm that specializes in marketing to Jewish customers,
who got a rabbi to certify that the coffee was indeed permitted on Pesach.
In 1932,
the company decided to ratchet up its marketing campaign by giving out a free
Haggadah with every can of coffee purchased.
the company decided to ratchet up its marketing campaign by giving out a free
Haggadah with every can of coffee purchased.
Since then, the Maxwell House Haggadah has become the
standard Haggadah in most Jewish homes. It’s an inexpensive way to provide all
of one’s Seder guests with a side by side Hebrew-English text. Over 55 million
Maxwell House Haggados have been published since the 1930s.
standard Haggadah in most Jewish homes. It’s an inexpensive way to provide all
of one’s Seder guests with a side by side Hebrew-English text. Over 55 million
Maxwell House Haggados have been published since the 1930s.
In 2011 the Maxwell House Haggadah translation underwent
its first significant update since its original publishing. “Art, thou, and
hast” were replaced with more conversant contemporary English.
its first significant update since its original publishing. “Art, thou, and
hast” were replaced with more conversant contemporary English.
Every
year multiple, beautiful new haggados are printed with originals insights and
perspectives. I personally don’t know too many people who use the Maxwell House
Haggadah during their Seder. (Maybe next year they’ll print a Maxwell House
Haggadah with the halachic rulings and commentary of Reb Chaim Kanievsky
shlita.)
year multiple, beautiful new haggados are printed with originals insights and
perspectives. I personally don’t know too many people who use the Maxwell House
Haggadah during their Seder. (Maybe next year they’ll print a Maxwell House
Haggadah with the halachic rulings and commentary of Reb Chaim Kanievsky
shlita.)
Still
it’s intriguing that the Maxwell House printing has gained such notoriety in
the Jewish world generally.
it’s intriguing that the Maxwell House printing has gained such notoriety in
the Jewish world generally.
It
got me thinking about other possible connections between coffee and the Seder.
Here’s a few possibilities:
got me thinking about other possible connections between coffee and the Seder.
Here’s a few possibilities:
1.
During the Seder we recount the famous Seder in B’nei Brak when five
distinguished Tanaim reclined together while discussing the exodus throughout
the night until their students informed them that it was time to recite the
morning Shema. It seems that the conversation was so intriguing that they
didn’t require any coffee to keep the conversation flowing all night. (Think
about how much coffee we consume on Shavuos night as we struggle to stay awake
engaged in Torah study…) These great rabbis were so stimulated by their
discussion that they didn’t require any external foods to keep their attention.
During the Seder we recount the famous Seder in B’nei Brak when five
distinguished Tanaim reclined together while discussing the exodus throughout
the night until their students informed them that it was time to recite the
morning Shema. It seems that the conversation was so intriguing that they
didn’t require any coffee to keep the conversation flowing all night. (Think
about how much coffee we consume on Shavuos night as we struggle to stay awake
engaged in Torah study…) These great rabbis were so stimulated by their
discussion that they didn’t require any external foods to keep their attention.
2.
Coffee itself is actually quite bitter. Very few people enjoy drinking
black coffee. Everyone seems to have their own specifications of how much milk,
sugar, and creamer they like in their coffee. It is only when we have the right
blend of those added components that we truly enjoy our coffee.
Coffee itself is actually quite bitter. Very few people enjoy drinking
black coffee. Everyone seems to have their own specifications of how much milk,
sugar, and creamer they like in their coffee. It is only when we have the right
blend of those added components that we truly enjoy our coffee.
The great sage Hillel would eat “Korech”, a sandwich
which consisted of a of matzah (which in those days was more lafa-like), marror
(perhaps both lettuce and some grated horseradish) and the freshly roasted meat
of the Korbon Pesach (what a delicious sandwich!). When marror is eaten as part
of such a sandwich, it is not only not distasteful, but also enhances the taste
of the meat.
which consisted of a of matzah (which in those days was more lafa-like), marror
(perhaps both lettuce and some grated horseradish) and the freshly roasted meat
of the Korbon Pesach (what a delicious sandwich!). When marror is eaten as part
of such a sandwich, it is not only not distasteful, but also enhances the taste
of the meat.
Marror symbolizes the challenging parts of life. When
viewed/experienced unto themselves they are arduous and painful. But when they
are understood as part of a greater context which includes matzah and Pesach,
symbols of redemption, it becomes an integral component of one’s growth and
identity.
viewed/experienced unto themselves they are arduous and painful. But when they
are understood as part of a greater context which includes matzah and Pesach,
symbols of redemption, it becomes an integral component of one’s growth and
identity.
No one wants challenges and painful times, but amazingly,
often after people have endured such situations, they will assert that now that
it happened, they wouldn’t trade the experience. In retrospect they recognize
the incredible growth, spiritual, and emotional maturity, they experienced
because of the challenging situation. On Seder night we don’t only celebrate
redemption, we recall and recognize the exile and the perpetual effect it had
upon our national identity and conscience. Like a cup of coffee that combines
different foods to give it the perfect taste, Pesach is the celebration of the
culmination and result of all the experiences we had in Egypt.
often after people have endured such situations, they will assert that now that
it happened, they wouldn’t trade the experience. In retrospect they recognize
the incredible growth, spiritual, and emotional maturity, they experienced
because of the challenging situation. On Seder night we don’t only celebrate
redemption, we recall and recognize the exile and the perpetual effect it had
upon our national identity and conscience. Like a cup of coffee that combines
different foods to give it the perfect taste, Pesach is the celebration of the
culmination and result of all the experiences we had in Egypt.
3.
My mother used to have a mug which she used for her morning coffee which
had a picture of a bear and the caption “bear with me until I’ve had my
coffee.” It was a pleasant way of saying that the day’s stresses and pressures
could not be dealt with until she had her morning dose of caffeine. I can
relate.
My mother used to have a mug which she used for her morning coffee which
had a picture of a bear and the caption “bear with me until I’ve had my
coffee.” It was a pleasant way of saying that the day’s stresses and pressures
could not be dealt with until she had her morning dose of caffeine. I can
relate.
Pesach is the first holiday of the year (see Rosh Hashana
1:1). In a sense we do not confront the spiritual challenges and vagaries that
life invariably presents us, until we have had our ‘dose of Pesach’ with its
vital message of subjugation, faith, and trust in G-d. We cannot deal with
anything without that initial spiritual dose.
1:1). In a sense we do not confront the spiritual challenges and vagaries that
life invariably presents us, until we have had our ‘dose of Pesach’ with its
vital message of subjugation, faith, and trust in G-d. We cannot deal with
anything without that initial spiritual dose.
4.
Finally, halacha dictates that we do not eat anything after we have eaten
the afikomen, to ensure that the its taste lingers in our mouths. This is symbolic
of our desire that the spiritual elevation we experienced during, and as a
result of, the Seder remain with us, long after the Seder has ended. In
addition, many people don’t appreciate the concluding sections of the Seder. In
the late hours of the night, after a long Seder and a delicious meal, many
people have a hard time reciting the magnificent words of hallel and the moving
and stunning songs of nirtzah.
Finally, halacha dictates that we do not eat anything after we have eaten
the afikomen, to ensure that the its taste lingers in our mouths. This is symbolic
of our desire that the spiritual elevation we experienced during, and as a
result of, the Seder remain with us, long after the Seder has ended. In
addition, many people don’t appreciate the concluding sections of the Seder. In
the late hours of the night, after a long Seder and a delicious meal, many
people have a hard time reciting the magnificent words of hallel and the moving
and stunning songs of nirtzah.
But for those who have really been inspired they even
continue beyond the actual text and recite Shir Hashirim as the only possible
means to express their deep feelings of elevation and exaltedness.
continue beyond the actual text and recite Shir Hashirim as the only possible
means to express their deep feelings of elevation and exaltedness.
The Seder is truly good to the last drop!
Shabbat Shalom & Good Shabbos HaGadol,
R’ Dani and Chani Staum