[1] Whenever a haggadah is useful as explaining a Biblical passage, it may be taught as part of the Biblical lesson. But the teacher should avoid teaching such legends as may misrepresent the Biblical meaning and even such as are merely extraneous to the subject, as, for example, the legend of Abraham's persecution by Nimrod, for we must be careful that these legends do not usurp the unique place which the Bible as Torah must hold in Jewish life and thought. The haggadah is not authoritative; the Bible is.
[2] See for instance Genesis 19. 16, 17; 31. 11 to 13; 32. 25 to 31; 48. 15 to 16. Exodus 3. 2, etc.; 23. 20 to 22. Judges 2. 1 to 2; 4. 12 to 14; 13. 17 to 18, 21 to 22.
[3] The significance of this cannot be gone into here. An interesting treatment of it is to be found in Wiener's Essays in Pentateuchal Criticism. Pages 47-53.
[4] To speak of our race as the Jewish people at any time before the exile of the ten tribes is, to be sure, an anachronism, but we employ it because the child knows that he and his friends are Jews before he knows that they are Israelites or Hebrews.
[5] The teacher who is interested will find them discussed in Sulzberger's Am Haaretz.
[6] The Hebrew has Medanites.
[7] Essays in Pentateuchal Criticism pages 47-53.
[8] Do not illustrate this on the blackboard, as Jewish sentiment considers it irreverent to write the name of God on anything from which it will be subsequently erased, or which will be cast aside and destroyed. Instead, illustrate from printed books. If children are required to write the name of God on the blackboard they should be taught to write simply the initial "G" in English or ד or ה in Hebrew.
[9] Since the sacrifices have ceased with the destruction of the Temple, the eating of the meal as part of the Seder service answers this purpose. At this meal the Paschal lamb is symbolically represented by the roasted bone, and the maẓẓot and maror are eaten.
[10] In modern times eight days in the diaspora.