III) The Literary Forms of the Seder and the Haggadah

Stein (p. 18) explains that the literary forms of the Seder and Haggadah also echo those of the symposia:

Since Plato, a literary species, the so-called Symposia, had developed in which a description was given of a banquet held by a few learned men who had met at a friend’s house to discuss scientific, philosophical, ethical, aesthetical, grammatical, dietetic and religious themes over a glass, and very often over a barrel of wine, after they had dined together. Plutarch, one of the most famous contributors to [this] literature, summarizes earlier practice and theory in the following manner: “A symposium is a communion of serious and mirthful entertainment, discourse and actions.” It is meant to further “a deeper insight into those points that were debated at table, for the remembrance of those pleasures which arise from meat and drink is not genteel and short-lived…but the subjects of philosophical queries and discussions remain always fresh after they have been imparted…and they are relished by those who were absent as well as by those who were present at dinner”.

Let us now examine some of the Seder-Symposia literary parallels:

Easy Questions
According to the Mishnah (10:4), after the servant pours the second cup of wine, the son asks his father questions. But if the son does not have understanding, his father teaches him: “How different this night is from all other nights!”(10) The father then, according to the manuscripts of the Mishnah, asks or exclaims about three subjects: why do we dip twice, why do we eat only matzah, and why do we eat only roasted meat. (11)

Plutarch, a contemporary of the five Sages in the Haggadah who reclined in Bene Berak, says that the “questions [at a symposium] should be easy, the problems known, the interrogations plain and familiar, not intricate and dark, so that they may neither vex the unlearned nor frighten them…” (Stein, p.19). According to Gellius, the questions were not too serious; they may deal with a point touching an ancient history. Macrobius says that he who wishes to be a pleasant questioner should ask easy questions and be sure that the subject had been thoroughly studied by the other person. Many symposia questions deal with diet and food:
-are different sorts of food or one single dish eaten at one meal more easily digestible?
-Does the sea or land afford better food?
-Why are hunger allayed by drinking, but thirst increased by eating?
-Why do the Pythagoreans forbid fish more than other foods? (Stein, pp. 32-33)

The Sages in Bene Berak
The Haggadah contains one of the most famous stories in rabbinic literature:

A story is told of Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar the son of Azaryah, Rabbi Akiba and Rabbi Tarfon, who were reclining at Bene Berak and were talking about the Exodus from Egypt that entire night, until their pupils came and said to them: “Our masters, the time for the morning Shema has arrived.”

Similarly, the symposia literature is supposed to include the names of the participants, the place, the subject of discussion and the occasion. Macrobius (early 5th century C.E.) relates:

During the Saturnalia, distinguished members of the aristocracy and other scholars assembled at the house of Vettius Praetextatus to celebrate the festive time [of Saturnalia] solemnly by a discourse befitting freemen. [The host explained] the origin of the cult and the cause of the festival (Stein, pp. 33-34)

Sometimes, the symposium lasted until dawn. As early as in Plato’s Symposium (4th century B.C.E.), the crowing of the cock reminds the guests to go home. Socrates, on that occasion, went on to the Lyceum (a gymnasium where philosophers also taught) (Stein, p. 34).

Begin with Disgrace and Conclude with Praise
According to the Mishnah (10:4), the father at the Seder “begins with disgrace and concludes with praise”. This, too, was a Roman technique. Quintillian (30-100 C.E.) says: “[It is good in a eulogy to]… have ennobled a humble origin by the glory of his achievements…at times weakness may contribute largely to our admiration” (Stein, p. 37).

Pesah, Matzah and Maror
According to the Mishnah (10:5), Rabban Gamliel said that one must explain “Pesah, Matzah and Maror” at the Seder and he proceeds to connect each term with a biblical verse. In the Talmud (Pesahim 116b), the Amora Rav (Israel and Babylon; d. 220 C.E.) said that the items must be lifted up when explaining them. Similarly, Macrobius relates in his Saturnalia: “Symmachus takes some nuts into his hands and asks Servius about the cause and origin of the variety of names given to them”. Servius and Gavius Bassus then give two different etymologies for the word juglans (walnut) (Stein, pp. 41-44).

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