Passover

הסיבה שבעטייה החל הטקס המקורי נסתרת מעינינו, כפי שגם האופן שבו הקרבן ללא המזבח התגלגל למקדשים עם מזבחים שעליהם נזבח הפסח אינם ידועים לנו. במקרה זה, המסורת לא רק משמרת את העבר, אלא גם מתעדת את הרפורמות שחלו בה. במקרים אחרים, היא מסתירה את העבר, ומחליפה את זכרו בטקסים שיחסם אל האירועים שהולידו אותם נותר עמום, אולי במכוון.

The paper argues against connecting the "second Passover" to Hezekiah as per 2 Chronicles 30 or to Yehud as a merchant community with members ever away on business trips. It delineates the requirement to offer a make-up Passover on a secondary date as a repercussion of the centralization of the cult -- and as a stringency.

The Children of Israel were instructed to spend the first night of their redemption, the fifteenth of Nissan, confined to their homes. After slaughtering the Paschal lamb, the Children of Israel framed their homes and their very lives with the mitzvah (commandment) of painting red their doorways through which they could not exit. Why did God begin the Exodus with a night of forced residence? This year, during the modern plague of novel coronavirus, we too are sheltering in place in our homes, socially isolated and distanced from one another. What can we learn from the very first Passover to inform this year's experience? What does an Passover of forced residence teach us about the essence of Freedom? Freedom begins within..

This publication is the original Polish text of my article which was published in the Ukrainian language in 2016 in Studia Catholica Podoliae Annus VIII (2014-2015) Numerus 8-9 Городок – Камянець-Подільський, 57-109.
This Ukrainian text is published on Academia, too.
The title:
Four cups of Passover. Why four?
The presentation of the internal logic of this extraordinary liturgy, which is Passover, was the purpose of this article. The logic of the Passover God inscribed in the literary structure, according to which a literary whole was composed of the first eighteen chapters of the Book of Exodus. He did this through the inspired authors, of whom Moses played a central role.
The Passover’s logic was simultaneously read from the Paschal Haggadah as a Jewish liturgical book, the fruit of the long process of formation in the Tradition of Israel, and finally saved as a help for the father of the family who has to guard its faithful implementation in the annual celebration. 
It was shown that the four-element structure of the Passover was built on an earlier structure of the ceremony of making a covenant that was binding on the rulers of countries in the ancient Near East around the sixteenth to twelfth century BC. It is the discovery of this relationship – the Passover rite and the ceremonial of making a covenant – that allow us to see that the logic of the ceremonial of the covenant was written in the liturgical order of Passover elements. At the same time, it was shown that the covenant referred to is not a commonly known covenant at Mount Sinai, but a slightly earlier covenant of Passover / Exodus, that is the covenant, which God made with Israel while crossing the Red Sea.
Answering the question put in the title of the article, it was shown that the four cups of Passover are associated with the four main parts of Paschal liturgy, and in turn – with four stages of the Exodus and at the same time four elements of the ceremonial of making a covenant.
During analysis of four parts of the Passover ritual, the analogies that occur between them and four parts of the rite of the Eucharist were pointed out. In addition, it was pointed out that just as the four-step Exodus from Egypt is covered by the buckle „preparation – completion”, there is also the buckle „before-seder – after-seder” in the Passover rite and in the Eucharist rite: at the beginning it is a time when the community prepares itself to enter the seriousness of the liturgy; at the end it is a time of prayer when the liturgical community accepts new spiritual gifts from God.
Finally, the biblical grounds of anticipation and its presence in the third part of the Passover and of the Eucharist are shown. In the rite of the Eucharist, a new explanation of the “memorial” as a sacrifice that Jesus makes of himself in the act of dying on Golgotha, but anticipatively present in the Cenacle in this state of sacrificial dying, is shown in the reality of the eucharistical anticipation. The sacrifice of the memorial, which ensures the return of Jesus from the Abyss, is the type of the sacrifice that was practiced in antiquity before going out to battle. Jesus does not make this Sacrifice in Heaven, but in the Upper Room, at the night before His Passion and Death on Golgotha – before going out to fight against devil.
To complete the whole analysis, it was shown that the practical consequence of the theology of the Passover and of the Eucharist is the need to renew in the Eucharistic communities the practice of the first centuries of Christianity, when the end of the official liturgy is not to disperse the faithful, but on the contrary – to persistently be in the prayer in the sacramental union with the Lord Jesus.
Keywords:
Moses, Passover, Pesachim, Mishnah, Haggadah, Afikoman, Cafun, Birkat hammazon, Judaism, treaty, covenant, law, celebration, rite, liturgy, Bible, Book of Exodus, four cups, prayer, Fathers, Church, exegesis, literary structure, genre, exodus, history, Jesus, Eucharist, Holy Mass, Holy Communion.

Darrell Bock and Mitch Glaser have edited several recent books on the topic of Israel, including To the Jew First: The Case for Jewish Evangelism in Scripture and History (2008), The Gospel According to Isaiah 53 (2012), The People, the Land, and the Future of Israel (2012), and Israel, the Church and the Middle East (2018), all published by Kregel. This volume collected essays from the staff of Chosen People Ministries, an evangelistic mission to Jews led by Glaser.

In the introduction to the collection, Mitch Glaser asks “Why Study the Passover?” For a Jewish person, Passover is a celebration of God’s deliverance of his people from Egypt. The feast celebrates the symbols of Sinai, Torah, and redemption. For a Christian, celebrating Passover is an opportunity to deepen one’s appreciation for the Jewishness of the Gospel. For Glaser, this “common experience” can better communicate the Gospel to Jewish friends (20).

The 2019 version of the haggadah that reveals the deep structure of the seder, and how it guides us on a path toward freedom. You'll find signposts and cues indicating where important transformations of the seder's symbols take place, helping you to follow the process of liberation. And you'll learn about different customs from different communities. The Haggadah of the Inner Seder can work as your main haggadah, but it's also a great supplement alongside other haggadot. And understanding the deep structure of the haggadah will help you create and lead your own seder.

The 2019 version includes corrections from 2018. Like 2018's haggadah, it also includes:
* Torah quotes about taking care of refugees
* Earth-centered kavvanot and prayers
* An abbreviated but halakhically complete Birkat Hamazon
full Hallel (transliteration only)
* More midrash
* Commentaries related to peace and Israel

The Haggadah is 19 pages long (plus cover) but does not (yet) include all the fun songs like Chad Gadya - so make sure you supplement!

This order of service for Passover is an attempt to be as true as possible to the historic one Jesus had with his disciples.  The present-day Passover as celebrated by millions of Jews is in the same order, and contains everything in this service (except for references to what Jesus did with it) as well as many additions that have been made, particularly since the destruction of the Temple in 70 AD.

Blog and details are on www.renewaljournal.com and
https://renewaljournal.com/2013/03/31/passover-meal-service/

For contemporary American Jews, it is not an exaggeration to claim the Maxwell House Haggadah, as one of the most commonly used and widely known haggadahs. Even President Obama was aware of this history when he quipped regarding another recent haggadah "does this mean we can no longer use the Maxwell House Haggadah anymore?" The first Maxwell House sponsored haggadah was published in 1932. See Yudolov, Otzar ha-Haggadot no. 3428. Although the title page does not provide a date, the Haggadah includes a five-year Hebrew calendar. Thus, to date the Haggadah, the first year indicated in the calendar is used as a proxy for the date of publication. The first edition includes a calendar beginning in 1932, the next edition begins with 1933, and so on. See Yudolov, nos. 3428, 3455, 3489, 3594, 3620, 3656, 3689, 3721. According to Yudolov, the Haggadah wasn't published from 1941-1948, but otherwise has been consistently published yearly, if in a changed format. In the early years, other than the updated calendar the same title page and wrapping was used. The sameness perhaps explains why the New York Times in two different articles accompanied by the identical photograph of the Maxwell House Haggdah, captions one 1932 and the other 1934.
https://seforimblog.com/2015/03/on-maxwell-house-haggada/

This is an excerpt from The Polychrome Historical Haggadah for the Passover Seder. The book has a commentary, interpretive translation, introduction, and notes.

The Foreword by Tzvee Zahavy describes the Seder as a scribal opera, and the Haggadah as its libretto.

This classic edition of the Passover Haggadah was designed by Rabbi Jacob Freedman to expose to the readers the composite literary layers of the book and its system of scriptural quotations. It has Freedman's vibrant English translation. The Hebrew test is encoded in distinct colors to reveal the historical periods of origin of the sources for every verse, phrase, and even for single words.

This Haggadah also has several full-page color reproductions of illustrations from famous medieval Haggadahs, a bibliography and an index to all the sources cited in the marginal notes.

This paper has a printable bookmark to use with the Haggadah on Passover. Purchase the Haggadah at Amazon or CreateSpace.

Based on the paradigmatic shift in both Liturgical and Ritual Studies, this multidisciplinary volume presents a collection of case studies on rituals in the early Christian world. After a methodological discussion of the new paradigm, it shows how emblematic Christian rituals were influenced by their Graeco-Roman and Jewish contexts, undergoing multiple transformations, while themselves affecting developments both within and outside Christianity. Notably, parallel traditions in Judaism and Islam are included in the discussion, highlighting the importance of ongoing reception history. Focusing on the dynamic character of rituals, the new perspectives on ritual traditions pursued here relate to the expanding source material, both textual and material, as well as the development of recent interdisciplinary approaches, including the cognitive science of religion. This book contains besides an introductory chapter and conclusion, 13 chapters. Then, there is a list of figures, abbreviations, notes on contributors, index of personal and geographical names, index of subjects and terms, index of modern authors and an index of references. Nienke M. Vos opens this volume with her 'New Perspectives on Early Christian Rituals: An Introduction' (p.1-11). Regarding the development of Early Christian Studies, Vos mentions Christine Mohrmann as one of the founders of the Nijmegen School, where the influence of early Christianity on classical languages as Greek and Latin was studies. After several years, she finally became a professor at Katholieke Universiteit Nijmegen (now Radboud University). In 1947, she co-founded the magazine Vigiliae Christianae. She and her colleagues were renowned worldwide for her research about early Christianity in relation to classic languages. Vos then mentions the implementation of Ritual Studies into research about early Christian rituals, naming Ronald Grimes' ritual definition: ritual as a practice that incorporates the elements of repetition, a (recognizable) pattern, communality and physicality. This concept of ritual is pivotal for everyone who is examining (early Christian) rituals, according to Vos. But in the volume, scholars apply a broader concept of ritual, but is actually not a definition but a ritual field. Vos argues: "It applies to liturgical celebrations that were held in church buildings from the third and fourth centuries onwards, but also to actions that were performed in other settings, such as the home and pilgrimage sites". This volume further focuses on ritual dynamics, which is also relevant for early Christian rituals, since they indeed weren't created or designed in a vacuum. They interacted with their non-Christian counterparts in the Graeco-Roman world. Scholars in this volume will have a double vision on their ritual subjects. They

This article presents some new material on the Greek text of Melito. Nongbri describes the rediscovery of the first leaf of the Greek copy of Melito’s Peri Pascha in the Bodmer collection and discusses its place in the codex of which it is a part. Nongbri and Hall then jointly present a transcript of the text, supplemented where it is damaged with material from other sources and the published critical text. A new critical text follows, with notes in explanation. Finally we offer a new translation of the sections concerned.

Passover is a time of joy, celebration, family, warmth and friendship. My first memory of a Seder was in Milwaukee, Wisconsin, in 1957. My aunt Shaindel, of blessed memory, hosted it in the storage shed, at the back of her grocery store. We sat on wooden milk crates, around a jerry-rigged table made with a plywood sheet of wood, which also rested on milk crates. The table was covered with a white tablecloth and all the traditional symbols of Passover, including matzo, marror and charoset, were displayed. I was attired in the new suit my dad, of blessed memory, had made for me. He had studied tailoring at an ORT school in Italy, while recovering from the horrors of the Holocaust and Auschwitz. The suit consisted of a riding jacket and breeches. Of course, I also wore my favorite cowboy boots from Sears and sported toy six guns in dual holsters around my waist. It was a glorious experience. Yet today, I can't help but marvel at the extraordinary resilience and determination of my father to carry on, despite all the suffering he had endured. What's more, he motivated himself to build a family in a strange new land and re-establish a traditional Jewish household. He was so happy at the Seder, reciting the Kiddush, reading the Haggadah out loud, singing the melodies he had heard at home and introducing us to all the Jewish rituals and traditions he remembered from his own childhood. He had a strong and beautiful voice. When he sang, I remember my mom, aunts and uncles tearing up, as they too remembered how life had been in the old country. Their childhoods had been ripped away by the Nazis and their cohorts. Each had a miraculous tale of survival. In that intimate setting, I too felt how grateful they were to be alive, together with us, celebrating the Holiday of Passover at the Seder. As we clung to each other, the warmth of the moment enveloped us. It is a memory I will always treasure. What is it about Passover that makes it so special? It brings out so much good in people. In our times, the Seder is often associated with luxurious surroundings, bountiful food and good wine; but this has not always been the case. It was not so long ago that Jews in Nazi concentration camps celebrated Passover, even as they were starved, beaten and all but worked to death. There are reports of those who bravely conducted a Seder in the camps, by each reciting those parts of the Haggadah they remembered. There was no food, let alone matzo to eat. How to explain that kind of grit and determination to carry on an ancient tradition that seemed so remote from their circumstances? How were they able to sing about the miraculous redemption from Egypt, despite being slave laborers and in the face of near certain death? This was not the first time that the Jewish people celebrated a Passover Seder under exceedingly dire circumstances. The Haggadah speaks of a Passover Seder that was located in Bnei Brak. It likely occurred during the time of the Hadrianic persecutions.There was another Seder reported in the Tosefta, which was attended by Rabban Gamliel and the Zekenim, held in Lud. As discussed in this article, these two Seders likely occurred at different times and under exceedingly different circumstances.

The narratives of the Old Testament are rich with characters full and complex. This is one of the geniuses of the authors of Scripture, that though they relate historical events, places and people, they still take time to colour in the rich complexity of the characters involved. Indeed, only in Scripture will you meet people as vastly deep and complex as Abraham, Moses, Samson, Esther, David, Solomon, Ahab, Manasseh, Herod, Pilate, Peter, Paul, and a host of others. And yet the depth and complexity of the characters of Scripture are never shared simply for the sake of literary excellence. These are historical people being described to us. Human as we are. And the literarily shaped narratives in which they are found are given to us by God for our salvation and edification.

This paper will cover the portrayal of just such a character – Josiah, king of Judah from 640-609BC. It will be asked, what is the author trying to convey through his portrayal of Josiah in the narrative of 2 Chronicles 34-35.

A critical review of The Day the Revolution Began by Tom Wright.  Key words:  N T Wright, The Day the Revolution Began, critical review, atonement theology, OT narrative & allusion, propitiation, divine wrath, Gospels, substitutionary atonement, Wright’s treatment of the terms hilastērion and dikaiosynē, and the need for ‘whole Bible theology’.

In this study, I attempt to define the difference between memory, halakaha and midrash in the Mishnah's ritual narratives. I do so through a synchronic and diachronic study of three such narratives: The first-fruits processional (m. Bik. 3), the Paschal sacrifice (m. Pes. 5), and the perpetual morning offering (m. Tamid). These narratives combine two modes of discourse. The first is testimony, historical in nature, which relates directly to procedures which were implemented in the historical temple. This is interspersed with normative comments as to the proper implementation of the ritual. Grammatically, the ritual narratives combine perfect verbs (pʿl) for the historical tense and participles for the prescriptive notes.

This paper is a translation of the article: Wojciech Kosek, Dlaczego Ostatnia Wieczerza w Ewangelii św. Jana (13-17) nie zawiera słów konsekracji?

It was published in the book published by The Association of the Polish Biblical Scholars [Stowarzyszenie Biblistów Polskich]: W. Chrostowski, M. Kowalski (ed.), Whom are you seeking? (Jn 20: 15): Festschrift in Honor of Rev. Prof. Henryk Witczyk on his 65th Birthday] (series Ad Multos Annos 21), Warszawa 2021, ISBN: 978-83-8144-634-1, p. 226-257.

Abstract. To answer the title question of this article, one will mainly show that the Gospel of St. John has a six-element literary structure, the same as the Book of Exodus 1-18 has. This first step bases on the analyses of many exegetes and also on the particular comparative counting of numbers of words in all pericopes

This study examines the passages in which the Akedah is tacitly referenced by the Fourth Evangelist to explain who Christ was for his community. It identifies a plethora of thematic and linguistic expressions in John that are parallel to the developing tradition of Isaac's willing sacrifice. This analysis begins with a linguistic examination of Jewish texts that speak of an "only"/"beloved" child in the context of sacrifice (Gen 22; Judg 11:29–40; and 2 Kgs 2:26–27), and explores the translation of these terms into Greek (יחיד to μονογενής/ἀγαπητός). Secondly, key thematic developments in the evolution of the Akedah are explored in relation to John's Gospel. This study concludes that John consciously employed an Isaac-typology, and its characteristic vocabulary, to elaborate upon the meaning of Jesus' sacrifice.

Praca doktorska:
Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, Kraków 2008, Wydawnictwo Papieskiej Akademii Teologicznej.
Praca w języku polskim, streszczenie w języku polskim i angielskim.
ISBN: 978-83-7438-159-8

The English translation of the entire dissertation has been published in the form of several articles on Academia.edu.
Introduction: https://www.academia.edu/40341712/
Chapter I:    https://www.academia.edu/41736250/
Chapter II:  https://www.academia.edu/39467954/
                      https://www.academia.edu/39591656/
Chapter III:  https://www.academia.edu/42563255
                      https://www.academia.edu/38854469/
                      https://www.academia.edu/42671972/
Conclusion: https://www.academia.edu/42779391/
Rev. Professor Dr. hab. Bogdan Poniży, The Review Report on the Ph.D. Thesis of mgr lic. Wojciech Kosek: https://www.academia.edu/44638031

See also https://www.adoracja.bielsko.opoka.org.pl/Kosek_mainWeb_UK.html

Doctoral thesis:
The original rite of the Passover in the light of the literary scheme of the Book of Exodus 1–18, Wydawnictwo Naukowe of The Pontifical Academy of Theology in Cracow, 2008, pp. 440.
The doctoral dissertation is written in Polish, abstract in Polish, and English.
This Internet publication was made in 18. January 2018 year,
i.e., on the tenth anniversary of granting me the title of doctor of theology by the Council of the Faculty of Theology of the Pontifical Academy of Theology in Cracow.

The Pontifical Academy of Theology in Cracow
Wojciech Kosek’s doctoral thesis consists of an introduction, three main chapters, and a conclusion. The main part is concentrated on seeking a basic structure of the rite of the Passover, namely:
• The first chapter is to discover the literary structure of the first eighteen chapters of the Book of Exodus.
• The second chapter is to answer the question: is the literary structure of Ex 1–18 a structure of an ancient treaty?
• The third chapter (based on „The Passover Haggadah”) talks over the 14–elements rite of Passover and answers the questions:
1. Is it possible to unambiguously assign every of 14 elements of the Passover rite to one of the main four ritual cups of this rite?
2. Do four ritual cups form the main 4-element structure of the rite of the Passover?
3. Is this 4-element structure of the Passover formed on the literary schema of Ex 1–18?
4. Is this 4-element structure a structure of an ancient treaty?

The present paper shows “the breaking of bread” (cf. 1Cor 11:24) as the central liturgical sign of the Eucharist, typologically foretold by the analogous sign of the First Covenant: the breaking of the Paschal Afikoman in the yearly Passover. The paper shows that both signs cause the participants of the liturgy to become participants of the act of making the covenant which was performed by the passage of the Abyss: the Abyss-Death in the Eucharist, the Abyss of waters of the Red Sea in the Passover.
To understand both signs in their liturgical context was necessary to compare the whole rite of the Passover and the whole rite of the Eucharist. The paper shows consequently that their four-element structures one built on the same four-element ancient (XVI-XII century before Christ) structure of the ceremony of the covenant renovation. The author applied here the result of the analyses of the Passover rite, published as the doctoral thesis in 2008: this rite is hidden in Ex 1-18 as his literary structure. The rite of the Eucharist, in turn, he showed in light of St. Paul’s teaching (especially the First Letter to the Corinthians) and of Acts 2:42, where – according to Biblicists – this rite is hidden.
One shown in detail the analogy between respective parts of the rite of the Passover and of the Eucharist, and also the identity of liturgical form of the first, third and fourth their parts, respectively: 1. teaching, 3. partaking of the one unleavened bread (i.e. Afikoman / the Body of Christ) and of the one cup (i.e. wine / Blood of Christ), 4. worship prayers.
Because the second part (fellowship), when the liturgical community receives the covenant law from God, is accomplished in different form in these two rites, the way of transformation of the form of the second part of Passover (the lamb consumption) into the form of the second part of the Eucharist (prayers of love for brothers) is shown also.
As the clamp “preparation – fulfillment” embraces four-stage exit from Egypt, so the clamp “before-seder” – “after-seder” does it for Passover and also for the Eucharist. Namely, at the beginning there is a time when the liturgy participants prepare themselves to enter into the solemnity of the liturgy; there is a time of prayer at the end when the liturgical community receives spiritual gifts of God.

DOI of the present paper: 10.5281/zenodo.3296222   
See: https://doi.org/10.5281/zenodo.3296222

This article is the translation into English of the article published first in Polish as:
W. Kosek, „Łamanie Chleba” w 1 Kor 11,24 a łamanie paschalnego Afikomanu w Hagadzie na Pesach i traktacie Pesachim, in: T. Jelonek i R. Bogacz (ed.), Biblia w kulturze świata. Aspekty biblijnego przesłania. Część pierwsza, Kraków 2012, p. 17-63. ISBN 978-83-7438-290-8

The Exodus of God's firstborn son YISRA'EL (Shemot 4:22) not only foreshadows the feasts of Passover, Firstfruits, and Pentecost, but also the vicarious work of the Messiah. From His entry into Jerusalem until the outpouring of the Spirit, the Exodus mirrors Yeshu's death, resurrection, and ascension.

The events recorded by the gospel writers from the crucifixion to the resurrection, come with their own time frames.  The Friday afternoon to a Sunday morning scenario is an impossibility if these events are allowed to remain as they are given by the gospels.  If we allow the events to stand as they are recorded, we will see that Jesus meant what He said, and we will not have to use the trickery of Talmudic math to make it work.

The problem of the origins of Passover has been a subject of considerable interest in variety of academic disciplines. Biblical scholars, historians of religion, anthropologists and archaeologists all gave their contribution to the discussion. Most studies on the origins of Passover, however, were done before the new trend in explaining the origins of the Israelites and thus respectively the origins of their religion became prevalent. Their conclusions were based on the traditional interpretation of the ethno-cultural origins of the early Israelites as nomads or semi-nomads before their settlement in Canaan and in line with this view, the Yahwistic Passover was seen as an amalgam made of two distinct festivals, one typical of the Israelites with nomadic-pastoral features and the other typical of the Canaanites and their sedentary way of life and agricultural customs. The period of using the unleavened bread was usually taken to represent the agricultural feast, 1 while the ritual performed on its preliminary day with the characteristic animal sacrifice 2 was explained as a heritage from the nomadic-pastoral past of the Israelites. Certainly today with more and more scholars pertaining to the idea that the Israelites were not of a different ethnic and cultural background from the Canaanites, it seems that we may as well abandon attempts to identify peculiar Israelite features in the festival and claim that it originated from just one culture, that of the Canaanites. That, however, still does not provide an answer whether it was a single festival from the beginning or

An analysis of the unique appearance of the two cups in the Lukan institution narrative. This paper explores the literary and cultural/historical details of Luke:22:14-20 in order to provide precedent for Luke's use of Jewish Passover tradition in his unique account of the Lord's supper. This paper argues that the four cups of the Jewish Passover provide an explanation for the appearance of two cups in Luke's account, and then proposes a possible explanation for what this connection might mean for Luke's narrative.

English translation of this article: https://www.academia.edu/44529570/
Показ внутрішньої логіки тієї дивовижної літургії, що нею є Пасха, саме такою була мета нинішньої статті. Логіку Пасхи сам Бог вписав – за посередництвом натхнених авторів, основну роль серед яких відіграв Мойсей – у літературну структуру, за якою була скомпонована літературна цілість, яку становлять вісімнадцять перших розділів Книги Вихід. Логіку Пасхи, водночас, ми відчитуємо з «Пасхальної аґґади» як юдейської літургійної книги, що була плодом довгого процесу формування у Переданні Ізраїлю, а врешті записаної в якості допомоги для батька родини, котрий має оберігати її вірне дотримання у щорічному святкуванні. Було показано, що чотирьохелементна структура Пасхи була збудована на більш ранній структурі церемоніалу заключення союзу, який зобов’язував володарів держав у стародавні часи на Близькому Сході близько XVI-XII століть перед Христом. Саме відкриття цього зв’язку – між чином Пасхи та церемоніалом заключення союзу – дозволяє помітити, що в літургійну послідовність елементів Пасхи була вписана логіка церемоніалу заключення союзу. Водночас, було показано, що союз, про який тут іде мова, це зовсім не загальновідомий союз на горі Синай, але дещо більш ранній від нього союз Пасхи/Ексодусу, тобто той союз, який Бог заключив з Ізраїлем під час переходу через Червоне море. Через відповідь на питання, поставлене в назві статті, було показано, що чотири чаші Пасхи пов’язані з чотирма головними частинами її літургії, а вони, в свою чергу – з чотирма етапами виходу з Єгипту та, водночас, із чотирма елементами церемоніалу заключення союзу. У тракті аналізування чотирьох частин чину Пасхи, були показані аналогії, що існують між ними та чотирма частинами чину Євхаристії. Більше того, було вказано на те, що як чотирьохетапний вихід із Єгипту охоплений скобою «приготування – довершення», так само існує своєрідна скоба «перед-седер – після-седер» для Пасхи та для Євхаристії: на початку – це час, у якому спільнота підготовляється до того, щоб увійти в повагу літургії; в кінці – це час молитов, коли літургійна спільнота приймає нові духовні дари від Бога. В кінці показано біблійне обґрунтування антиципації та її присутність у третій частині як Пасхи, так і Євхаристії. В чині Євхаристії було показане, пов’язане з антиципацією, нове пояснення «пам’ятки» як жертви, в якій Ісус приносить самого себе, помираючи на Голгофі, але антиципаційно вже присутнього в Горниці у цьому стані жертовного помирання. Жертва пам’ятки, що запевняє повернення Ісуса з Аду – це тип тих жертв, що приносились у стародавні часи перед виходом на битву. Ісус не приносить цю жертву в небі, лише – в Горниці, в ніч, яка передує Його Мукам і Смерті на Голгофі – саме перед виходом на битву. Задля довершення повноти аналізу було показано, що практичним наслідком пізнаного богослов’я Пасхи та Євхаристії явиться необхідність відновлення у євхаристійних спільнотах практики перших віків християнства, коли закінчення офіційної літургії зовсім не означало, що всі вірні мають одразу розійтися по домах, але якраз навпаки – перебувати на молитві таїнственного сопричастя з Господом Ісусом.

This paper presents the results of research on the Pesaha tradition of Saint Thomas Christians of India (Mar Toma Nasranis or Nasranis) in the context of its socio-cultural aspects. Pesaha is a tradition observed by the Nasranis at home on Maundy Thursday. This practice is observed with piety and has been preserved even after centuries of European influence. This is a unique tradition of Saint Thomas Christians and it is not known to be practiced by any other Christian community in India and abroad. The paper contains details of the Pesaha tradition and associated rituals and practices. The paper also provides an analysis of this tradition and compares its characteristics to that of the Jewish Passover. The paper also attempts to find out the origin of this practice. 1) The recent discovery of an ancient harbour in Kerala, India indicates the presence of Roman, Greek and Middle Eastern communities on the Malabar Coast even before the Christian era. This might point to the presence of early Jewish settlements in Malabar. 2) From literature it is clear that early Jewish Christians, particularly Aramaic speaking Christians, practiced several Jewish rituals including Passover up to the fourth century. 3) An ancient copper plate issued to the Nasranis by the local ruler indicates cooperation between Nasranis and the Jews of Kerala. These lead us to the conclusion that the Pesaha of Nasranis could be traced back to an ancient Syriac Christian practice or it might be the influence of early or later Jewish converts on the Malabar Coast.

...a consideration of the historicity and significance of Jesus’ life from a chronological perspective.  Jesus is most commonly thought to have ministered either from c. 27 to 30 AD or from 29 to 33 AD.  Both suggestions are broadly compatible with the relevant Biblical data, but require us to discard a large amount of extra-Biblical data.  They also (in some of their forms) necessitate a less-than-straightforward interpretation of: a] the flow of events in the Gospels, and b] the time-indicators implicit in John 2.20 and Gal. 1.15-20.  In the present paper, I propose an alternative:  a Jan. 26 to Apr. 28 AD ministry.  Those who believe Jesus to have been crucified on Friday 15th Nisan (as I do) are commonly attracted to a 30 or 33 AD crucifixion date on the basis of astronomical considerations.  But, despite many assertions to the contrary, it is possible for the Passover to have fallen on a Friday in 28 AD (once intercalation is correctly handled), which enables the relevant Biblical data to be treated more soundly and the relevant extra-Biblical data to be given its full weight.  As for the apparent conflict between the Synoptic and Johannine accounts of the Passion week, I here proffer a version of Jaubert’s 364-day-year hypothesis, which turns out to be particularly amenable to a 28 AD crucifixion.  If my claims are correct--i.e., if Jesus ate his last supper within a community where the 364-day-year calendar was observed--, then Jesus’ last supper should be seen not as a fulfilment of the Mosaic law’s requirements, but as a prophetic enactment of the events to come (akin to Jesus’ coronation at Bethany and the ‘signs’ acted out by Israel’s prophets).  A community where the 364-day-year calendar was observed merely provided a convenient and appropriate environment.  As such, the present paper undercuts two frequently-made claims about the Gospels:  a] that they cannot fruitfully be treated as credible historical documents;  and b] that their account of Jesus’ last days contains an irreconciable (in Ehrman’s words, “impossible”) contradiction.  It also sheds light on the significance of Jesus’ ministry.  As Rabbi Jonathan Sacks says, “Some of Judaism’s most profound truths are to be found not in texts, but in time--in the Jewish calendar itself”.

In "The Stories of Appointment Hillel as Nasi in the Talmudic Literature – A Formative Legend of the Jewish Scholar's World", Menachem Katz discusses the story of the appointment of Hillel as Nasi, as it appears in its three principal sources: the Tosefta, the Yerushalmi, and the Bavli. In this story, Hillel the Sage plays the role of the ideal leader of the sages and of the Jewish people. Thus, the heart of the story was a matter of great importance for the tanaim and amoraim of the Land of Israel and of Babylon, i.e.; the qualities of the ideal sage and leader.
While examining the different answers to this question, Katz describes the way the Sages perceived their own writings and the way their writings relate to the Torah.
It is not the actual historical facts that are of interest here, but rather the concepts of the narrator as they are expressed in the different versions of the story. Katz identifies this story as a formative legend. Through a story that deals with specific circumstances, we learn how the world of our sages evolved as a substitute for revelation and prophecy. The different versions of the story represent different concepts. Studying these concepts teaches us about the self-awareness and self-consciousness of the sages.
Katz also suggests that understanding the tools and methods that the sages used when merging diverse opinions and notions together into a single story is of great importance. The unique combination depicts a magnificent picture, which allows us a glimpse into the rabbis' spiritual world.

The story as it appears in its three principal sources:
• Tosefta Pesahim 4:13–14,
• Yerushalmi Pesahim 6:1. 33a,
• TB Pesahim 66a.

Once the fourteenth [day of Nisan] fell on the Sabbath, they asked Hillel the Elder, "Does the Passover [sacrifice] supersede the Sabbath?"...

In 1 Corinthians, Paul refers or alludes to Passover in three separate places, leading some to label it, "The Passover Epistle." In this book chapter, we will investigate each of these Passover passages and discuss their relevance and connection to the practice of sharing in the Lord's Supper, thereby bringing out the sacrament's rich Jewish Passover background.

א. הקדמה
ב. הסיפור בתוספתא
1. בין השאלה ההלכתית לבין מעשה חכמים  2. טיעוניו של הלל – מדרש ומסורת
3. החלק השני של הסיפור – סגולותיו של הלל  4. 'רוח הקודש עליהם'
ג. הסיפור שבירושלמי
1. שמועה, מסורת  2. שכחת ההלכה כתוצאה מפגם מוסרי  3. מתח: בבל – ארץ-ישראל
ד. בין הירושלמי לתוספתא
ה. הסיפור בבבלי וזיקתו לתוספתא ולירושלמי
1. "מנין לך?"  2. מודל השחזור בבלי – "אעפ"כ החזירן עתניאל בן קנז מתוך פלפולו"  3. אשרור
ו. בחזרה אל התוספתא
1. השלמה ומתח  2. הסיפור על הלל ופועלו של ר' עקיבא  3. הסיפור בתוספתא ופרשת פסח שני
ז. אגדת ייסוד של עולם החכמים
סיום