[1] Cf. A. Jankowski, Biblijna teologia przymierza, Kraków 1997, p. 109-110: in footnote 48, the author collected eleven qualities that testify that the Last Supper was a paschal feast. See also: The same, Eucharystia Nową Paschą, [in:] W. Świerzawski (ed.), Msza Święta (II. Mysterium Christi 3.), Kraków 1992, p. 10-24.

[2] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, Kraków 2008, p. 293.

[3] Cf. Pope John Paul II, Encyclical Ecclesia de Eucharistia, 11: “The Eucharist is indelibly marked by the event of the Lord’s passion and death, of which it is not only a reminder but the sacramental re-presentation. It is the sacrifice of the Cross perpetuated down the ages”.

[4] Cf. W. Kosek, Dzieła Homera i innych pisarzy greckich jako źródło poznania mentalności Kościoła w Koryncie, [in:] T. Jelonek, R. Bogacz, Między Biblią a kulturą, II, Kraków 2011, p. 59-93.

[6] Cf. C. Adler (ed.), The Jewish Encyclopedia (volume I-XII), New York – London, 1901-1906, vol. I, pp. 141-146: Haggadah (shel Pesaḥ): Ritual for Passover eve. See on the Internet. B. S. Childs, The Book of Exodus. A Critical Theological Commentary, Philadelphia 1974, pp. 208-209: the author points out the importance of the following texts for research: a/. rabbinical writings: Targums, Midrashim, Mishnah, Tosefta, Haggadas and two Talmuds, b/. non-rabbinical writings: papyruses from Elephantine, Book of Jubilees, the Wisdom of Solomon, works by Philo of Alexandria, works by Joseph Flavius, writings from Qumran, Samaritan paschal ritual. He also gives a rich literature on the subject.

[7] Cf. R. Cantalamessa, Pascha naszego zbawienia. Tradycje paschalne Biblii i pierwotnego Kościoła, tłum. M. Brzezinka, Kraków 1998, p. 16; A. Rolla, F. Ardusso, G. Ghiberti, G. Marocco, Enciclopedia della Bibbia, Torino 1969-1971, vol. 5., col. 537: The Passover corresponds to the nomadic life of Israel (corrisponda vita nomade di Israel), but has acquired new meaning in connection with the exodus. Cf. also H. Haag, Vom alten zum neuen Pascha. Geschichte und Theologie des Osterfestes (Stuttgarter Bibel-Studien, 49), Stuttgarter 1971, pp. 58-63: vom Nomadenpesach zum Pesach Israels; R. de Vaux, Instytucje Starego Testamentu, t. I. Nomadyzm i jego pozostałości, instytucje rodzinne, instytucje cywilne, translated by T. Brzegowy, Poznań 2004, p. 500-503.

[8] Cf. F. Rienecker, G. Maier; W. Chrostowski (scientific editor of the Polish edition), Leksykon biblijny, Warszawa 1994, p. 591. It is worth adding that a careful reading of the last two studies shows that de Vaux maintains the view on two original holidays, because it hypercritically interprets biblical texts, for example Deut 16:1-8: R. De Vaux, p. 497; F. Rienecker…, p. 592. See also T. A. Bryan, The New Compact Bible Dictionary, Michigan 1967, p. 173 (Feasts).

[9] W. Kosek, Logika błędnego koła w egzegezie XX w. i jej przezwyciężanie, [in:]: W. Chrostowski, H. Witczyk, K. Bardski, A. Malina, W. Rakocy, R. Sikora, A. Tronina, B. Strzałkowska (ed.), Zeszyty Naukowe Stowarzyszenia Biblistów Polskich (9), Warszawa 2012, p. 385-431 (translation of this article: The logic of circular reasoning in the exegesis of XX-century, and its overcoming.).

[10] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., pp. 276-278: in the subsequent six pericopes, the percentage of the Hebrew forms of past to the sum of forms of past and of future is as follows: 62%, 56%, 35%, (100-34)%, 56%, 62%, and thus the system of six pericopes has a concentric structure of A B C’ C’ B’ A’; it is even a chiasm due to the relationship binding the middle pericopes: 35% ≈ (100-34)%.

[11] Cf. T. Jelonek, Znaczenie mistycznej tradycji żydowskiej dla chrześcijańskiego rozumienia Biblii na tle nauczania kościelnego, “Polonia Sacra” 9 / 53 (2001), p. 161-163.

[12] Cf. T. Jelonek, Z badań nad Biblią (4), Kraków 2002, photo on the cover.

[13] Cf. W. Kosek, Zawarcie przymierza w Wj 1-18 na tle zwyczajów Bliskiego Wschodu, [in:] T. Jelonek, R. Bogacz, Między Biblią a kulturą, I, Kraków 2011, pp. 9-32.

[14] Cf. T. Jelonek, Biblia jako fenomen kulturowy, Kraków 2012, p. 351: The author emphasizes with the Magisterium of the Church that because the author of the Bible are not only hagiographers, but also God himself, therefore in texts, the meaning of which has already been well read, we have the right to seek a spiritual sense in the next stage of the analysis. “The spiritual sense is the sense expressed in biblical texts when they are read under the influence of the Holy Spirit in the context of the paschal mystery of Christ and the new life that flows from this mystery”. This definition is fulfilled by reading the exodus of Israel (leaving Egypt and passing through the abyss to the other side of life) as a prefiguration of the exodus of Jesus (leaving this world through the abyss-death to the other side of a completely new life with His Father).

[15] The explanation of the meaning of the number “four” in Passover, including the number of four ritual cups, is discussed according to the Jewish tradition by S. Pecaric (ed.), הגדה Hagada na Pesach i Pieśń nad Pieśniami, Kraków 2002, p. 82, 89. The deeper relationship between the four-element structure of the Passover rite and the four-element structure of the covenant ceremony is not known to these explanations.

[16] Por. הגדה של פסח Hagada. Opowiadania o wyjściu Izraelitów z Egiptu na pierwsze dwa wieczory święta Pesach. M. Zalcman Bookshop Publishing House, Vienna 1927, p. 33. Hagada is currently available in “Bibliofilska Edycja Reprintów” as a reprint made from a private collection at Interdruck GmbH Printing House in Leipzig, Warszawa 1991. Hereafter quoted as Hagada – reprint. Cf. also in other languages: הגדה של פסח Tel-Aviv 1958; הגדה של פסח The Passover Haggadah. A faithful English rendering by A. Regelson, illustrated by Z. Kleinman, New York 1965.

[17] Cf. R. Cantalamessa, Pascha naszego zbawienia. Tradycje paschalne Biblii i pierwotnego Kościoła, translated by M. Brzezinka, Kraków 1998, p. 35. The author also uses the term referring to the Christian liturgical book: “Ordo hebdomadae sanctae”.

[18] Cf. W. Kosek, Pierwotny ryt Paschy, op. cit., passim.

[19] Cf. E. Szymanek, Wykład Pisma Świętego Nowego Testamentu, Poznań 1990, p. 243.

[20] Cf. J. W. Boguniowski, Rozwój historyczny ksiąg liturgii rzymskiej do Soboru Trydenckiego i ich recepcja w Polsce, Kraków 2001, p. 44: Improvised prayers of the first three centuries; p. 54: The “Apostolic Tradition” of St. Hippolytus of about 315 closes the period of the charismatic liturgies and begins a new one: the unification of rites.

[21] Cf. R. Bogacz, Dzieło zbawienia w ludzkiej krwi Jezusa według Listu do Hebrajczyków (List do Hebrajczyków 3), Kraków 2007, p. 94-95, 145-148.

[22] Cf. 1Cor 11:23: in the transmission of true faith, there must always be a chain (and was verified by the audience whether it actually occurs) of successive elements of “a credible teacher – a credible pupil”, which was expressed by the rule “to take over – to pass on” (παραλαμβάνω – παραδίδωμι), the basic rule for the transmission of the rabbinical tradition: קִבֵּל – מָסַר. God was always at the beginning of this chain. Cf. A. Jankowski, Trwajcie mocni w wierze, Kraków 1999, pp. 136-138.

[23] Cf. J. Miazek, Liturgia w czasach Ojców Kościoła, “Warszawskie Studia Teologiczne” 20/1 (2007), p. 155-166.

[24] Cf. W. Hozakowski, Dzieje Mszy Świętej, Poznań 1933, pp. 12-13. The author refers to the First Letter of St. Clement to the Corinthians. The letter was written around 96-98.

[25] Cf. The General Instruction of the Roman Missal, Washington 2011, Chapter II (The Structure of the Mass, Its Elements, and Its Parts).

[26] Cf. E. Szymanek, Wykład Pisma Świętego Nowego Testament, op. cit., p. 243.

[27] Cf. St. Justin, First Apology 67,3-5.

[28] Cf. W. Hozakowski, Dzieje Mszy Świętej, op. cit., p. 10-11, note 4: chapter 9. of Didache presents consecration and communion as a feast; in chapter 10. there is postcommunio. The author refers to: A. Greiff, Das älteste Pascha Ritual der Kirche. Did. 1-10, und das Johannesevangelium, Paderborn 1929.

[29] The original text of Didache:

9.5a μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν

9.5a ἀλλ᾽ οἱ βαπτισθέντες εἰς ὄνομα κυρίου

10.1 Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστήσατε

10.7 τοῖς δὲ προφήταις ἐπιτρέπετε εὐχαριστεῖν, ὅσα θέλουσιν.

[30] After presenting the rite of Passover, it will turn out that this second element of the rite can and should be understood as such. This, however, does not rule out the belonging of the “act of gathering help” to this part, since the purpose of prayer and contribution is the realization of fraternal love. The “love” itself is the basic act of receiving the fundamental law of covenant from the hand of God as the Lawgiver. The main purpose of the second element of the Passover and the Eucharist is to receive the law from God.

[31] Cf. J. Hauck, κοινός, κοινωνός, κοινωνέω, κοινωνία, συγκοινωνός, συγκοινωνέω, κοινωνικός, κοινόω [in:] G. Kittel (ed.), G. W. Bromiley, D. Litt, D. D (translator and editor), Theological Dictionary of the New Testament, Grand Rapids 1995, vol. III, p. 809 – about κοινωνία in Acts 2:42.

[32] It was searched in BibleWorks 6.0, having given the order for BGM: .κοινωνια. Cf. S. Hałas, Elektroniczna Biblia z najważniejszymi tekstami porównawczymi: «BibleWorks 6.0», “Zeszyty Naukowe Stowarzyszenia Biblistów Polskich” 2 (2005) p. 303-316.

[33] Cf. G. W. Murray, Paul’s Corporate Witness in Philippians, “Bibliotheca Sacra” 155 (July-September 1998) p. 316.

[34] The term διακονία – service – indicates one-way material ministry (cf. 2Cor 8:4;9:1.12-13). The exchange of gifts in community is discussed in 2Cor 9:13: “Through the evidence of this service (τῆς διακονίας ταύτης), they will give glory to God for the obedience which you show in professing the gospel of Christ, as well as for the generosity of your fellowship (τῆς κοινωνίας) towards them and towards all”.

[35] Cf. also W. Hozakowski, Dzieje Mszy Świętej, op. cit., p. 5: “From the order given in Acts 2:42 […], and even more from the unchangeable order in later centuries […]: the faithful gathered, read books, listened to teaching, sang and prayed, then bread and wine were brought and the Eucharist was celebrated” (translation by WK). Here, with the word “Eucharist”, the author meant Transubstantiation, Holy Communion and prayers after Holy Communion.

[36] In many contemporary studies this supper was called “agape” – cf. W. Hozakowski, Dzieje Mszy Świętej, op. cit., p. 5: “The Eucharist according to 1Cor 11:20-34 was after the agape”. The word “Eucharist” should be understood here as in the footnote above.

[37] Cf. Hagada – reprint, op. cit., p. 8 (in point 4. of the rite: separation of Afikoman); p. 37 (in point 7 of rite: breaking, blessing and consumption of the upper and middle unleavened bread; in point 9 of rite: consumption of the lower unleavened bread with bitter herbs); p. 38 (in point 11 of rite: breaking and consumption of Afikoman).

[38] Cf. Hagada – reprint, op. cit, p. 6 (at the beginning of the 1st rite point: 1st cup is filled); p. 8 (at the end of the 1st rite point: drinking from the 1st cup); p. 9 (within the 5th rite point: 2nd cup is filled); p. 36 (at the end of the 5th rite point: drinking from the 2nd cup); p. 38 (at the beginning of the 12th rite point: 3rd cup is filled); p. 46 (almost at the end of the 12th rite point: drinking from the 3rd cup); p. 47 (at the beginning of the 13th rite point: 4th cup is filled); p. 67 (almost at the end of the 13th rite point: drinking from the 4th cup).

[39] In the documents of the Church, the name “Lord’s Supper” often refers to the entire Holy Mass – cf. S. Cichy, Teologia Eucharystii, [in:] W. Świerzawski (ed.), Msza Święta, op. cit., p. 68.

[40] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 387. The attempts made by 19th-20th century exegetes to explain by applying the methods derived from the theory of sources the contradictions pointed out by the researchers in the canonical text proved to be divergent. The reason for these failures lies in the assumption that the integrity of the canonical text does not have to be respected. With a different assumption, i.e., with a focus on the study of literary genres and the contextualization of the canonical text, according to the teaching of the Church’s Magisterium, the research reveals the extraordinary harmony of the Ex 1-18 text, composed of six coherent literary units (pericopes), characterized by a literary genre usually different than the genre of neighboring pericopes, and at the same time typical for Hebrews. On the study of literary genres and contextualization cf. Benedict XVI, Post-Synodal Apostolic Exhortation Verbum Domini, n. 34; Benedict XVI, Address of His Holiness Benedict XVI During the 14th General Congregation of the Synod of Bishops (14 October 2008): Insegnamenti IV, 2 (2008), 493; L’Osservatore Romano, Polish edition, 12 (2008), p. 34; cf. Propositio 25.

[41] The Red Sea in the terminology of the Septuagint.

[42] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 209-212. Summarizing those analyses of two verses Is 51:9-10, one should point to the parallelism of four participles that characterize the interventions of the Lord’s arm: 1. the Rahab intersection, 2. the dragon cutting, 3. the sea drying, 4. making the sea depths as the way for the passage of the redeemed. The noun ‘redeemed’ (גְּאוּלִים) present in the last part comes from the root גאל. The prophet through it [cf. A. Jankowski, Aniołowie wobec Chrystusa[Angels Towards Christ], Kraków 2002, p. 45 – it is the Hebrew interpretation technique known to biblical scholars as “verbal allusion”) evokes the events described in Ex 1-18, where a verb of the same root occurs twice, at the beginning and end of the basic text describing the covenant-making (Ex 6:1-15:21), namely: at the beginning, in the framework of His covenant oath, God promised to redeem (וְגָאַלְתִּי M– 6:6) Israel; at the end, redeemed Israel thanks God in the hymn for the realization of that promise of redemption (גָּאָלְתָּ M– 15:13). God is ‘goel,’ defender, redeemer, for He redeemed Israelites from Egyptian captivity: cf. B. Poniży, Motyw wyjścia w Biblii: od historii do teologii [Exodus Motif in the Bible: from History to Theology] (series: Biblioteka Pomocy Naukowych, 21), Poznań 2001, pp. 89-90.

[43] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., pp. 195-196, 279-283. This statement is based on several facts: it has been proved that each of the six parts of Ex 1-18 indicated here is, in the intention of the last editor, a coherent literary unit, and the whole of Ex 1-18 fulfills the literary assumptions made to the treaties of the covenant in the 16th and 12th centuries before Christ.

[44] In Hebrew, the act of making a covenant is expressed by the verb כרת – cut, cut off, cut out – used for such acts as cutting off the foreskin (cf. Ex 4:25), the head (cf. 1Sa 5:4; 17:51; 31:9; 2Sa 20:22; Isa 9:13), the skirt of the robe (cf. 1Sa 24:5; 2Sa 10:4; 1Chr 19:4), cutting down Asherim or another tree, cutting off branches (cf. Ex 34:13; Num 13:23f; Deut 19:5; 20:19f; Judg 6:25f.28.30; 9:48f; 1Kings 5:13.20; 2Kings 18:4; 19:23; 23:14; 2Chr 2:7.9.15; 15:16; Job 14:7; Isa 14:8; 18:5; 37:24; 44:14; Jer 6:6; 10:3; 22:7; 46:23), umbilical cord (cf. Ezek 16:4) as well as waters of Jordan (cf. Jos 3:13.16). Application of the כרת to the covenant-making act is therefore very meaningful, as it directly refers to the act of cutting and separating halves of animals between which the contracting parties were to pass during the most important, already irrevocable part of the ceremony of covenant-making.

[45] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., pp. 381-382.

[46] Cf. Ibid., pp. 383-385.

[47] Cf. Ibid., p. 331, 382.

[48] Cf. Ibid., p. 127, 303: the feast (and, simultaneously with the feast, the beating of the firstborn of Egypt by the Lord) is the second step of the departure from Egypt, and is represented by Ex 12:1-13:16.

[49] It should be remembered that in the second part of the covenant ceremony, the sovereign handed over to the vassal the law, i.e. the covenant clause specifying in which annual ceremony the vassal would celebrate the day of entering into this covenant, and thus he and his servants were to remember about the relationship of submission to the sovereign – cf. R. Jasnos, Teologia prawa w Deuteronomium, Kraków 2001, p. 192. Thus this annually celebrated act – is an act of renewal of the covenant.

[50] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 383.

[51] Cf. Ibid., pp. 296-321. This division has been proved by literary analyses of the Book of Exodus and “The Passover Haggadah”. Rabbis and other commentators, on the other hand, present various proposals, but not based on such in-depth analysis of both sources separately and in their mutual comparison.

[52] Cf. Ibid., p. 275.

[53] Cf. Hagada – reprint, op. cit., p. 3-4; J. Kanofsky, Przewodnik Pesachowy Fundacji Ronalda S. Laudera. Pesach 5763 / 2003, Warszawa 2003, p. 7-13.

[54] Cf. S. Pecaric (ed.), Hagada na Pesach…, op. cit., p. 229-230; Hagada – reprint, op. cit., p. 69-76; The Passover Haggadah. A faithful English rendering by A. Regelson, op. cit., p. 53-64.

[55] Cf. S. Pecaric, Hagada na Pesach…, op. cit., p. 77: it is done to commemorate the slavery of the Israelites in Egypt and not as a preparation for liberation.

[56] Cf. S. Pecaric, Hagada na Pesach…, op. cit., p. 78. The author also explains: “According to Rokeach, by wrapping Afikoman in a specially prepared napkin, we imitate the way Jews carried the dough when they left Egypt (Szemot 12:34)”. Both customs – breaking of Afikoman and putting it on the shoulder – are logically linked as announcements of future events. The breaking of Afikoman is a foretelling of the division of waters of Sea of Reeds and, consequently, of Israelites’ passage on the sea’s bottom, with an unleavened dough on their shoulders. Cf. further explanations below, especially in point 4.3.

[57] It is the third part of Passover that introduces its participants into the march out of Egypt, while all the signs of the first part serve to present the time before departure, the time that in Egypt was used to present the contractors, including the situation of a weaker one, from which the stronger one leads him out. The described gesture of placing Afikoman on the shoulder should therefore be read in the same key as the sign of eating Karpas, discussed above: it commemorates the state of slavery, in order to show above all the greatness of a stronger contractor, i.e. God, who (as Passover will remind in parts 2, 3 and 4) in subsequent stages of His plan defeated Pharaoh and thus brought His people out of the state of slavery.

[58] Thanks to the fact that Afikoman is no longer on a tray, the words that ‘it is the bread that the fathers ate in Egypt’ do not refer to it. Afikoman – as one will show later – is the bread that the fathers ate while leaving Egypt.

[59] It is characteristic that the second cup is poured in the first part (one of the four main) of the rite, although this cup represents the second part. In this way, the main parts are merged. The literary model for this method is the binding of structural pericopes of Ex 1-18, making it very difficult to discover where one pericope ends and another begins: compare W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 53-197, where the difficult task of discovering the verse ending the description of plagues (Ex 11:10 or 12:36?) and the verse beginning the description of the march out of Egypt (Ex 12:37 or 13:17?) is being discussed. The division of the Passover rite represents a similar difficulty. However, such observation is the proper key to interpretation: the literary structure of Ex 1-18 is a pattern for the Passover rite. “Classic” for biblical scholars, the Latin text of “Haggadah”, given by Ligier, does not see it: cf. L. LigierTextus Liturgiae Judeorum, [in:] A. Hänggi – I. Pahl (ed.), Prex Eucharistica: Textus e variis antiquoribus selecti, Fribourg 1968, pp. 1-57, including pages 15, 26, 29-30: the author begins each part with the act of filling another cup of wine.

[60] As it was said a little before, in the first part of Passover – the rite of the covenant renewal – all Lord’s works as a sovereign for Israel-vassal should be recalled, all until the day of renewal, and not just those before marching out. It was an ancient principle of covenant renewal. This part of “The Passover Haggadah” is from Solomon’s time since it still mentions the grace to build a temple in Solomon’s time but does not mention the grace to return from Babylon! Thus Solomon, in his compilation of “The Passover Haggadah,” led the listing of God’s merits up to the grace associated with the building of a temple (cf. 1Kings 6). On the other hand, later generations that received his work apparently did not want to violate the beauty of its structure and preferred to abandon the preservation of that ancient principle. It is the reason why here in “Haggadah,” there are poetically listed the 14 most important merits of God from time of Exodus out of Egypt to time of arrival to Canaan until the construction of Temple. This listing appears after the leader outlined the history of Israel from time of Terah to time of Egyptian plagues, in the final recitation (cf. Hagada – reprint, op. cit., pp. 27-28), after one general statement (“How many blessings that the Blessed have sent us”). The number 1+14 corresponds to the date of the Passover and the beginning of the seven-day time of the Festival of Unleavened Bread (the Passover begins in the evening when the 14th day ends and the 15th day starts – cf. Ex 12:6.18). Adding further events (e.g., so important miracle of returning from Babylon!) would disrupt this number, probably regarded as extremely important. The number of 14 basic points of the rite, divided into four main parts, is also related to this date.

[61] Characteristic is the explanation of unleavened bread – unlike at the beginning of Passover, it is not now described as “the bread of humiliation that our ancestors ate in Egypt.” It is explained now that matzah is eaten in memory of the fact that God’s revelation to the Fathers in Egypt and their liberation from captivity was so unexpected that the dough did not manage to become leavened, as it is said in Ex 12:34.39. At this point, it becomes apparent that there is a gradual transition from the commemoration of Fathers’ difficult situation before the departure to the commemoration of the time immediately preceding the departure: to the time of consumption of the lamb-Passover.

[62] Psa 113 shows the greatness of the Lord, who lifts the poor from the dust, extracts the needy from the dung, and who endows the barren woman with children… The scene of the Lord’s intervention, outlined in this way, corresponds to Israel’s difficult situation in captivity, oppressed by the murderous work and the Pharaoh’s order to kill the newborn boys. It was in such circumstances that God protected Israel from extermination (He extracted her from the dust/dung of oppression), and He increased the number of her descendants (just as He did for that infertile woman), for He is above kings and lords (of Egypt and the whole world). The content of Psa 114 is the departure of Israel from Egypt, where the psalmist points to the Lord’s power, revealed by the miracle of breaking up the sea and then the Jordan, the miracle of bringing water out of the rock. Cf. also Miszna – Pesachim, translated by R. Marcinkowski, [in:] M. Dziwisz (ed.), W. Jaworski – A. Komorowski (selection of texts), Judaizm, Kraków 1989, p. 177: according to Pesahim X. 6 rabbis of the Hillel school discussed with rabbis of the Shammai’s school whether to recite Ps 113 and 114 or only Ps 113 in this part of Passover. The discussion is a testimony to a question about the logic according to which the Passover seder is arranged. The answer seems to be as follows: Ps 114 can be recited in the first as well as in the last part. It is possible in the first part because it shows all the merits of God before the day of the renewal of the covenant in Solomon’s time. It is also possible in the fourth part because there is God praised for the miracle of passing – as the Israelites did just after they passed the sea.

[63] As shown above, it presents the events up to the day of the Passover celebration as a liturgy of the covenant renewal in Solomon’s time.

[64] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 53-196: the last editor of the Book of Exodus 1-18 divided this text into six pericopes or coherent literary units – among them, there is also Ex 12:1-13:16 as a whole representing the law of the covenant.

[65] Charoset is a kind of sauce in which the participants of the Passover were obliged to dip bitter herbs before consumption; it has a brown appearance to resemble the clay from which the Israelites in captivity made bricks. It is prepared differently, depending on tradition: cf. R. Piątkowska, Seder, [in:] J. Tomaszewski – A. Żbikowski (ed.), Żydzi w Polsce. Historia i kultura. Leksykon, Warszawa 2001, p. 410.

[66] According to some traditions, one should lean on the left side as a sign of freedom, while according to others one should not.

[67] “In memory of the Temple, like Hillel. In this way did Hillel at the time of the Temple: He used to combine (הָיָה כּוֹרֵךְ) Pesach-lamb, matzah and Maror and eat them together, as it was said: ‘They will eat it with matzah and bitter herbs’”.

[68] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., pp. 306-307.

[69] Cf. Ibid., pp. 287-357.

[70] Cf. Pesachim X. 9, [in:] J. Bonsirven (ed.), Textes rabbiniques des deux premiers siècles chrétiens pour servir à l’inteligence du Nouveau Testament, Roma 1955, p. 216: “Après minuit la pâque souille les mains; ce qui en est impropre et ses reliefs souillent les mains”; H. L. Strack, P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch. Exkurse zu Einzelnen Stellen des Neuen Testaments Abhandlungen zur Neutestamentlichen Theologie und Archäologie in zwei Teilen, München 2 1956, vol. IV, Part 1, pp. 73-74; S. Pecaric, Hagada na Pesach…, op. cit., p. 170.

[71] Commentators explain that Afikoman symbolizes the lamb-Passover, in our days absent because of the inability to sacrifice it in Jerusalem at the temple – not existing today. Because the lamb traditionally was to be eaten as the last meal of the feast (of course, besides two cups of wine still in the rite) and done before midnight, now – if Afikoman symbolizes the lamb – the same applies to Afikoman. This explanation is supplemented by an indication of the probable etymology of the word ‘Afikoman’: it is to come from Greek: ἐπίκωμον – dessert or entertainment after a meal. If Afikoman is a dessert, it is food to be eaten at the very end, after the main meal. It is also explained that the name of this point of Seder: צָפוּן (hidden) – refers to the custom of hiding Afikoman and finding it right now, at the end of Seder. It is done not in connection with the story of going out of Egypt but to arouse children’s curiosity to protect them from falling asleep during the paschal night of vigilance.

[72] This Hebrew word is in every “Passover Haggadah” (cf. Hagada – reprint, op. cit., p. 13) as a quotation from Mishnah, from the treatise Pesahim X.8, with the father’s answer for the wise son.

[73] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 326-327. In short, the explanation is this: the word אפיקומן can be read as “the bottom of the sea” when one notices that quite often in the Bible there is ו instead of י; so if the same happens in the text of “The Passover Haggadah,” then the analyzed word has the form: אפיקימן. Adding vowels a bit differently than in “Haggadah”: אֲפִיקיָמן, one gets three parts here: 1. אֲפִיק (status constructus of the אפיק noun) 2. יָמ (sea), 3. word-forming ן at the end.

[74] Cf. M. Jastrow, A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, New York 1950; אֶפִיקוֹמָן vol. I, p. 104.

[75] An analysis of the Hebrew sentence and its relations with the literary structure of the Book of Exodus can be seen in the book: W. Kosek, Pierwotny ryt Paschy…, op. cit., pp. 349-357.

[76] Although in the Book of Exodus, the act of separation of waters is expressed by a word other than חצה, but in 2Kings 2:8.14, the analogous act – separation of waters of Jordan River – is expressed by it.

[77] On the equal rank of the lamb and the “unleavened bread of exit” cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., pp. 330-333.

[78] Cf. Ibid., pp. 314-315 – the proof of this statement.

[79] Cf. S. Pecaric, Hagada na Pesach…, op. cit., p. 174.

[80] Its title – ‘Song of degrees’ – can also be translated as ‘Song of ascending.’ Since this part of the rite makes the time of Israel’s march out of captivity present, the march that began with ascending (thus according to Ex 12:38;13:18.19!), the recitation of Psa 126 is a sign that the march is taking place right now. A certain surprise is verse 4. of Ps 126, in which there is a part of the word… Afikoman (אֲפִיקומָן)! “Restore our fortunes, Lord, like the dry stream beds (כַּאֲפִיקִים) of the Negeb.” After the recitation of Ps 126, English-language “Haggadah” usually order to recite Ps 87, proclaiming the Lord’s love for Zion, and then to recite the prayer-encouragement to keep the commandments of God.

[81] Perhaps the third hand-washing indicates that Afikoman consumption should only take place when the whole, very extended prayer of thanks, immediately preceding the drinking of the third cup, has come to an end. The previous point should then be understood not as the consuming of Afikoman, but as the finding it and distributing it to all participants of Passover.

[82] The word מָזוֹן (food, nourishment) is found in Gen 45:23 and 2Chr 11:23. In Septuagint this word in 2Chr 11:23 is given by τροφή – it is found, among others, in Wis 16:2.3.20.21, where the hagiographer recalls Quails and Manna – God gave Israel the food of exodus from Egypt.

[83] Cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 317. One should emphasize that commentators’ failure to notice the difference between this prayer and its version for the thanksgiving after each meal is one reason for the misinterpretation of the Paschal prayer Birkat hammazon as only the prayer crowning the Passover supper.

[84] Cf. Ibid., pp. 315-320: it indicates the reference of many sentences of this prayer to the biblical descriptions of the departure.

[85] In the comments trying to discover analogies between Passover and Eucharist, there is a common incorrect opinion that the bread breaking associated with lamb’s consumption (i.e., the breaking being in the second part of Passover) is the very moment in which Jesus consecrated the bread. Because at the same time in these comments, the moment of wine consecration connects itself with the third cup, they claim that between bread consecration and wine consecration during Last Supper was solemn eating, removed from the Holy Mass rite only by later generations of Christians. However, building correct analogies is possible only when one discovers the existence of another bread in Passover, Afikoman, and its role as ‘unleavened bread of departure and passage through the sea’ – ‘unleavened bread of covenant-making.’

[86] Cf. Hagada – reprint, op. cit., pp. 60-67.

[87] Cf. S. Pecaric, Hagada na Pesach…, op. cit., pp. 229-230.

[88] It was the dawn of the fourth day of the march from Egypt – cf. W. Kosek, Pierwotny ryt Paschy…, op. cit., p. 22.

[89] Cf. O. H. Langkammer, Pismo Święte Starego i Nowego Testamentu w przekładzie z języków oryginalnych. Pierwszy i Drugi List do Koryntian, Lublin 1998, p. 80: “First religious-social supper, then the Eucharist of bread and wine, and optionally after it – charismatic prayers”.

[90] Cf. W. Kosek, Kairos Komunii świętej jako czas interwencji Boga w «potrzebę wewnętrzną» człowieka, “Karmel” 75 (2002) 2, pp. 43-49.

[91] Cf. M. Starowieyski (ed.), Eucharystia pierwszych chrześcijan. Ojcowie Kościoła nauczają o Eucharystii, Kraków 1997, p. 203-205, 211-212, 239-241, 305-306; R. Rak (ed.), Eucharystia w wypowiedziach papieży i innych dokumentach Stolicy Apostolskiej XX w., London 1987, p. 60-62, 85, 100-101, 108, 153.

[92] Cf. Hagada – reprint, op. cit., p. 33.

[93] Cf. Pope John Paul II, Encyclical Ecclesia de Eucharistia, 29: on the ministry of the celebrant: “The ministry of priests (…) is in any event essential for validly linking the Eucharistic consecration to the sacrifice of the Cross and to the Last Supper”; R. Rak, Wychowanie do życia eucharystycznego, [in:] W. Świerzawski (ed.), Msza Święta, op. cit., p. 137. The author emphasizes: “Protestants profess faith in the death and resurrection of Christ, but (…) their celebration of the “Supper” becomes only a remembrance (…) An even greater mystery is that we Christians can participate in the salvific Works of Jesus Christ as if we were in the Upper Room, sharing in the Paschal Feast, and as if we were standing under the cross and witnessing the glorious Resurrection of Christ”. It should be noted that each Mass takes us to the Cenacle in which Jesus celebrates the four-part New Passover, and therefore in the third part (during consecration and communion) we are, together with the Apostles, moved forward in time (in relation to the time when Jesus is in the Cenacle) to Golgotha and there we truly become witnesses and participants of His salvific Death, co-participants of the pain of His Mother Mary. And when after communion comes the fourth part of rite and we remain in silent adoration or sing a song of praise, we are really together with the Apostles in the Cenacle where they sing paschal hymns with Jesus (cf. Mt 26:30; Mk 14:26), and at the same time we are witnesses of the glorious Resurrection of Jesus (we with the Apostles are again moved in time forward in the relation to the time of the Last Supper, moved into the time of the Resurrection of the Lord).