[1]  Cf. R. Piątkowska, Seder, [in:] J. Tomaszewski, A. Żbikowski (ed.), Żydzi w Polsce. Dzieje i kultura. Leksykon [Jews in Poland. History and culture. Lexicon], Warszawa 2001, p. 410.

[2]  In the analysis, we will deal with together two parallel descriptions regarding Passover during the reign of King Josiah will – the account from the Second Book of Chronicles is much broader than from the Second Book of Kings.

[3]  Cf. J. Drozd, Ostatnia Wieczerza nową Paschą [The Last Supper as the New Passover], Katowice 1977, p. 19.

[4]  Cf. Ex 12:43-49 and Num 9:6-14.

[5]  For this reason, contemporary Jews maintain the habit of thorough washing (bathing) before the beginning of the Passover liturgy. The ritual washing of hands occurring in the Passover Seder also has its source here. About the issue of Seder – see below.

[6]  The words highlighted in the above text also appear in the latest pericope of Ex 1-18 (cf. the analysis of this pericope in section 2.5.4. of this dissertation: see on Academia.edu: – point 3. The literary scheme of Ex 1-18. The literary scheme of Ex 1-18), which represents the final stage in the description of the Passover/Exodus covenant-making: the inculcation of the Israelites into observing of the covenant law. One should add that the description of King Josiah’s activities in 2Chr 34:1-35:27 broadens the narrative of 2Kings 22:1-23:30; the covenant-making of 2Kings 23:1-3 = 2Chr 34:29-31, where the highlighted terms occur. Concerning Passover, on the other hand: 2Chr 35:1-19 significantly broadens the narrative of 2Kings 23:21-23. The following summary shows it:

[7]  In the last three situations, the renewal of the Temple has always preceded the celebration of the Passover.

[8]  This description occurs twice: once as a great set of commandments given by God to Moses on Mount Sinai (Ex 25:1-31:18), and the second time as an account of the course of fulfillment of these commandments of God (Ex 35:1-40:33).

[9]  Cf. הגדה שׁל פסח Hagada. Opowiadania o wyjściu Izraelitów z Egiptu na pierwsze dwa wieczory święta Pesach [Haggadah. Stories about the Exodus of the Israelites from Egypt on the First Two Evenings of Pesach]. Wydawnictwo Księgarni M. Zalcmana, Wiedeń 1927. Hagada is currently available in the “Bibliofilska Edycja Reprintów” as a reprint, made from a copy from private collections at the Interdruck GmbH printing house in Leipzig, Warszawa 1991. We will cite it as Hagada, reprint.

[10]  Cf. A. Unterman, Żydzi. Wiara i życie [Jews. Faith and Life], translated by J. Zabierowski, Łódź 1989, p. 230.

[11]  Cf. J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 17; H. Haag, Pascha, op.cit., col. 1312-1316.

[12]  Cf. A. Hänggi, I. Pahl, Prex Eucharistica: Textus e variis antiquoribus selecti, Fribourg 1968; 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 19562 I-IV (1-2); J. Bonsirven, Textes rabbiniques des deux premiers siècles chrétiens pour servir à l’inteligence du Nouveau Testament, Roma 1955; A. Unterman, Encyklopedia tradycji i legend żydowskich [Encyclopedia of Jewish Traditions and Legends], translated by O. Zienkiewicz, Warszawa 1998, p. 245: Seder; J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 21-24, 61-62.

[13]  Cf. R. Cantalamessa, Pascha naszego zbawienia. Tradycje paschalne Biblii i pierwotnego Kościoła [Passover of our Salvation. Paschal Traditions of the Bible and the Original Church], translated by M. Brzezinka, Kraków 1998, p. 38; C. S. Keener; K. Bardski, W. Chrostowski (scientific editor of the Polish edition), Komentarz historyczno-kulturowy do Nowego Testamentu [Historical and Cultural Commentary to the New Testament], translated by Z. Kościuk, Warszawa 2000, p. 70-71; J. H. Hayes, Pascha, [in:] B. M. Metzger, M. D. Coogan (ed.) and others, Słownik wiedzy biblijnej [Dictionary of Biblical Knowledge], op.cit., p. 583-584; K. Matwiejuk, Anamnetyczny charakter świąt starotestamentalnych [Anamnetic Nature of Old Testament Holidays], “Liturgia Sacra” 8 (2002), No. 1, p. 23-29. 25.

[14]  Cf. R. Cantalamessa, Pascha naszego zbawienia, op.cit., p. 38.

[15]  Cf. J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 37.

[16]  Cf. Ibidem, p. 61; A. Unterman, Encyklopedia tradycji i legend żydowskich, op.cit., p. 68: Cztery puchary [Four cups]; S. Pecaric (ed.)הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami [Haggadah on Passover and Song of Songs], Kraków 2002, p. 38, 81-82; T. Jelonek, Biblijne pojęcie przymierza [Biblical Concept of Covenant], “Polonia Sacra” 16 / 60 (2005), p. 190.

[17]  Cf. R. Piątkowska, Hagada, [in:] J. Tomaszewski, A. Żbikowski (ed.), Żydzi w Polsce, op.cit., p. 124; A. Unterman, Encyklopedia tradycji i legend żydowskich, op.cit., p. 106: Hagada [Haggadah].

[18]  Cf. The Passover Haggadah – an English-language text, published by Kehot Publication Society, issued by Chabad Lubavitch in electronic form on the Internet: https://www.sacred-texts.com/jud/hagada.txt. Four characters based on a rabbinical interpretation of the Torah are mentioned in the chapter: ORDER OF THE PESACH SEDER. MAGGID.

[19]  Cf. The Passover Haggadah, op.cit., chapter: ORDER OF THE HAGGADAH.

[20]  Charoset – is a type of sauce in which Passover participants are to dip bitter herbs before eating them. It has a brown appearance. It is prepared variously, depending on the tradition: cf. R. Piątkowska, Seder, op.cit., p. 410: a dish made of apples, nuts, almonds, cinnamon, and wine; A. Unterman, Encyklopedia tradycji i legend żydowskich, op.cit., p. 56: charoset consists of chopped nuts and fruit with wine or dates.

[21]  Cf. A. Unterman, Żydzi. Wiara i życie, op.cit., p. 229.

[22]  Cf. S. Philip De Vries, Obrzędy i symbole Żydów [Rituals and Symbols of the Jews], translated by A. Borowski, Kraków 1999, p. 182: the leader of the feast dresses in the robe in which he will be dressed after death.

[23]  The Israelites did not regard midnight as the beginning of a new day; the beginning was the moment of hiding the sun behind the horizon. Hence day ended with evening preceding the moment of sunset, and the next day began with evening after that moment. Thus evening, in our understanding entirely belonging to one day, was divided into two evenings in the Israelites’ understanding.

[24]  Cf. Hagada, reprint, p. 5. The division for four parts is not from there; it is the fruit of this dissertation. There is also a 15-point Seder, which differs from the above only in it that point 7. (מוֹצִיא מַצָה) is divided into two points: 7. (מוֹצִיא) and 8. (מַצָה).

[25]  Here, there is a visible difference between the Passover rite of Haggadah and that one in Egypt: there, the Israelites stood, clad in sandals, with hips girded, and a cane in their hands; they ate quickly. It was an attitude of readiness for the way, an attitude of people just about to set out from captivity. Whereas at present, one emphasizes the joyful element of the feast of free people, because they have already been liberated from Egypt by the Lord, in whose honor they celebrate the night; it is very strongly emphasized in The Passover Haggadah. When drinking the four main cups of wine, and eating the matzoth, the Korekh sandwich, and Afikoman, one is required to recline on a couch, an armchair, or on pillows. It is to be a sign of freedom, characteristic of wealthy people feasting in antiquity.

[26]  Cf. J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 39. The author claims that the first washing of hands takes place at the very beginning of the Passover rite, even before the blessings.

[27]  One should note that the first three cups are always connected with the washing of hands. One can see here a reference to the relationship previously shown (cf. point 3.2) between the celebration of the Passover in the history of Israel and the purification preceding it.

[28]  Korekh – it is a sandwich made of unleavened bread and bitter herbs.

[29]  Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach, op.cit., p. 77.

[30]  Cf. Ibidem, p. 78. The author also explains: “According to Koreach, by wrapping Afikoman in a specially prepared napkin, we imitate the way the Jews carried the dough when they were leaving Egypt (Shemot 12:34)”. Therefore, both customs are logically connected. We will give their full explanation in this dissertation in light of the structure of Ex 1-18: see below, in point ‘III.2. Barekh,’ the discussion of the meaning of Psa 126 recitation.

[31]  It is characteristic that one pours the second cup in the first (one of the four main) part of Seder, although it represents the second part. In this way, four main parts of Seeder are merged. The literary origin for this method is the way of binding structural pericopes of Exodus 1-18; as one noticed previously, it is the cause of difficulty in finding out where the next pericope begins: see the difficulty of the task of discovering the verse ending the description of the plagues (is it Ex 11:10 or 12:36?) or the verse beginning the description of the departure from Egypt (Ex 12:37 or 13:17). The task to divide Seder is of similar difficulty. However, the key to the proper interpretation of Seder is precisely this observation: the literary structure of Ex 1-18 is a pattern for the Passover Seder. It is not seen in the Latin text of The Haggadah given by Ligier. This text has become the primary source for biblical scholars analyzing the rite of the Passover and the Eucharist: cf. L. Ligier, Textus Liturgiae Judeorum, [in:] A. Hänggi, I. Pahl, Prex Eucharistica: Textus e variis antiquoribus selecti, op.cit., p. 1-57, in this p. 15, 26, 29-30: The author begins each part simply – with the pouring of the next cup.

[32]  Cf. Hagada, reprint, op.cit., p. 10.

[33]  Cf. R. Bonfil, Haggada di Pesach, Milano 1962, p. 37-45.

[34]  The text of The Haggadah suggests that this was the daily bread of Israelites, Egyptian slaves. However, one needs to know that the biblical text itself (Deut 16:3), speaking about the ‘bread of affliction,’ explains that it is about the affliction of a hasty march and not the affliction of the burden of excessive slave labor. Thus, in The Haggadah, its meaning is adapted to the story presenting the initial stage of history.

[35]  Cf. Hagada, reprint, op.cit., p. 34. In the Hebrew text of The Haggadah, it is added in brackets: שִׁירָ חֲדָשָׁה

[36]  Miszna – Pesachim, translated by R. Marcinkowski, [in:] M. Dziwisz (ed.), W. Jaworski, A. Komorowski (choice of texts), Judaizm [Judaism], Kraków 1989, p. 177 („Pesachim” X.6); J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 42. Cf. also T. Jelonek, Od Zoharu do Chasydów polskich. Wykład monograficzny w II semestrze roku akademickiego 2001/2002. Skrypt dla studentów Papieskiej Akademii Teologicznej w Krakowie (maszynopis) [From Zohar to Polish Hasidim. Monographic Lecture in the Second Semester of the 2001/2002 Academic Year. Script for Students of the Pontifical Academy of Theology in Kraków (Typescript)], Kraków 2002, p. 2-3: The author gives more information about Tannaim, i.e., rabbis commenting on the Torah, whose considerations have just become part of the Mishnah. Cf. on the Internet: Babylonian Talmud, Book 3: Tracts Pesachim, Yomah and Hagiga, translated by Michael L. Rodkinson, Boston 1918, p. 243: https://www.sacred-texts.com/jud/t03/psc14.htm.

[37]  Cf. Miszna – Pesachim, translated by R. Marcinkowski, op.cit., p. 177 (Pesachim X. 6).

[38]  Cf. also a remark, written a little bit above, regarding the first washing of hands.

[39]  Cf. Pesachim X. 9, [in:] J. Bonsirven, Textes rabbiniques des deux premiers siècles chrétiens pour servir à l’inteligence du Nouveau Testament, op.cit., 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, op.cit., vol. IV, part 1., p. 73-74; S. Pecaric (ed.), הגדה של פסח Hagada na Pesach, op.cit., p. 170.

[40]  Cf. S. Philip De Vries, Obrzędy i symbole Żydów, op.cit., p. 182; C. Adler (ed.), The Jewish Encyclopedia (vol. I-XII), New York – London, 1901-1906, vol. I, p. 224.

[41]  The distinction between the short time of night of waiting for departure and the long time of march was also reflected in the difference in the duration of two holidays: Passover and Unleavened Bread. The 8-day holiday of Unleavened Bread represents a longer time than the Passover holiday does it. The Passover is a remembrance of the night of punishment of Egypt, while the Festival of Unleavened Bread is a remembrance of God’s leading of the people through the desert and the cut Sea of Reeds, God’s guidance full of caring care, providing His Bride with unleavened food in this time which was – despite the dangers – their honeymoon!

[42]  Cf. S. Łach, Natura manny biblijnej [Nature of the Biblical Manna], “Ruch Biblijny i Liturgiczny” 16 (1963), p. 67: the author points out that according to Ex 16:31, manna had a taste of honey pie.

[43]  Cf. S. Potocki, Misterium Paschy Starego Testamentu [Mystery of the Passover of the Old Testament], “Ruch Biblijny i Liturgiczny” 41 (1988), p. 283: the author notes that the biblical writer states twice that when the Israelites had eaten bread from the new grain of Canaan, the manna ceased. Expression אכל מֵעֲבוּר הָאָרֶץ – to eat from the produce of this land – appears in verses 11 and 12.

[44]  Cf. T. Barrosse, Pascha i wieczerza paschalna [The Passover and Passover Supper], “Concilium” 1-10 (1968), p. 559: the author points out that the Prophet Jeremiah, in light of the translation of the Septuagint (Hebrew text: 31:8; Greek text: 38:8) announces the miracle of the new exodus on the very day of the Passover. Cf also J. M. Musielak, Obraz Paschy w różnych okresach historycznych [The Image of the Passover in Various Historical Periods], [in:] W. Chrostowski (ed.), Duch i Oblubienica mówią: przyjdź. Księga pamiątkowa dla O. Prof. A. Jankowskiego w 85. rocznicę urodzin [The Spirit and the Bride Say, Come. Memorial Book for Rev. Prof. A. Jankowski on the 85th Anniversary of His Birth] (series: Ad Multos Annos, 5), Warszawa 2001, p. 294, 298. The author notes that some commentators link this expectation of Jews to the custom of opening the gates of the Jerusalem Temple at night, mentioned by Josephus Flavius: “As the Jews were celebrating the Feast of Unleavened Bread, which we call the Passover, it was customary for the priests to open the temple-gates just after midnight.” (Antiquities of the Jews, 18:29). It is worth noting that also the first Christians (as one can see in Melito of Sardis in his homilies) expected Christ to come to judgment during the Passover: cf. B. S. Childs, The Book of Exodus. A Critical Theological Commentary, Philadelphia 1974, p. 210: “a strong eschatological hope associated with the Passover in Early Christianity.”

[45]  Cf. J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 43 – this is according to the additional regulations of Halacha concerning this cup.

[46]  Cf. The Passover Haggadah, op.cit., chapter: ORDER OF THE PESACH SEDER. Point: BERACH; S. Pecaric (ed.), הגדה של פסח Hagada na Pesach, op.cit., p. 174; הגדה של פסח The Passover Haggadah. A faithful English rendering by A. Regelson, illustrated by Z. Kleinman, New York 1965, p. 37.

[47]  After all, one should note that in the whole Old Testament, there are fifteen places where either the Passover with Unleavened Bread (celebrated from the fifteenth day of the month) or all three pilgrimage festivals (including the Passover with Unleavened Bread) are mentioned. Namely: The Passover and Unleavened Bread in the history of Israel: Ex 12:1-13:16; Num 9:1-14; Josh 5:10-12; 2Chr 30; 2Kings 23:21-23 and 2Chr 35:1-18; Ezra 6:19-22: seven places. The three feasts in the legislative texts: Ex 23:14-19 (in this Passover: 23:18, Unleavened Bread: 23:15); Ex 34:23-26 (in this Unleavened Bread and Passover in 34:18-20; Passover: 23:25); Lev 23 (in this Passover and Unleavened Bread: 23:5-8); Num 28-29 (in this Passover and Unleavened Bread: 28:16-25); Deut 16:1-17 (in this Passover and Unleavened Bread: 16:1-8); 1Kings 9:25; 2Chr 8:13: seven places. The Passover and Unleavened Bread in the prophetic vision: Ezek 45:21-24 – one place. Remarks: 1. Although Num 9:1-14 does not mention Unleavened Bread, the beginning of the 7-day celebration of the Feast of Unleavened Bread on the Passover day is implicitly contained in the text because exactly a year earlier (and therefore quite recently!) God imposed on Israelites in Egypt a duty to begin precisely on the day of Passover the 7-day time of the Feast of Unleavened Bread in every year. Israelites could not forget about it, and the phrase in Num 9:3.14 about the Passover, “You shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances,” contains an allusion also to Unleavened Bread. 2. Similarly, 2Kings 23:21-23 does not mention Unleavened Bread, but the parallel text 2Chr 35:1-18 does it.

[48]  Perhaps the third washing of hands indicates that consumption of Afikoman will only take place, and it may be when the whole, very extensive, thanksgiving prayer is completed, preceding the drinking of the third cup. Then the previous point could be understood not as the eating of Afikoman, but as its finding and dividing by the leader of Seder to all participants: the leader breaks Afikoman, piece by piece, and gives it out to them. Breaking of bread in Greek reads κλάσις τοῦ ἄρτου. It will be particularly important in the New Covenant – a detailed discussion of these issues, however, goes beyond the scope of this dissertation. The drinking of the third cup, which will happen later (and what we discuss below) differs from all others: the leader sequentially gives each of the Seder participants his cup to drink a little from it. Thus, the distribution of the unleavened Afikoman and the distribution of wine are in the third part of Seder analogous: not each of the participants has his own, but all eat from one unleavened bread and drink from one cup of wine. Cf. J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 44 – regarding the Passover Seder; p. 110 – regarding the Seder of the Last Supper.

[49]  Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach, op.cit., p. 171; L. Ligier, Textus Liturgiae Judeorum, op.cit., p. 8.

[50]  The rebellion took place in 135 after Christ: cf. T. Jelonek, Mistyka żydowska i chasydyzm. Wprowadzenie do wykładu monograficznego w roku akademickim 2000/2001. Skrypt dla studentów Papieskiej Akademii Teologicznej w Krakowie (maszynopis) [Jewish Mysticism and Hasidism. Introduction to the Monographic Lecture in the 2000/2001 Academic Year. Script for Students of the Pontifical Academy of Theology in Kraków (Typescript)], Kraków, p. 18. One should note that it is not the end of this prayer – see below.

[51]  Cf. הגדה של פסח The Passover Haggadah. A faithful English rendering by A. Regelson, op.cit., p. 42.

[52]  Cf. הגדה של פסח, Tel – Aviv 1958, p. 64.

[53]  Cf. S. Philip De Vries, Obrzędy i symbole Żydów, op.cit., p. 181.

[54]  Cf. Hagada, reprint, op.cit., p. 42.

[55]  Verse 13:19 documents a very important thought: now the biblical writer concentrates on the course of going out since he highlights with emphasis the fact that Israelites took up the bones of Patriarch Joseph, which he did not even mention in the previous pericope 12:1-13:16. For in 12:34-39, he recorded only that the Israelites took out the unleavened dough, expensive vessels, and raiment from Egypt. There he emphasized the legislative and liturgical dimension of the going out, so he did not mention Joseph’s bones, whose taking out was not to be represented by any sign in the liturgy. Verse 13:19 allows for the distinction between the pericope of the law and the pericope of the departure.

[56]  Cf. Hagada, reprint, op.cit., p. 43.

[57]  Cf. Ibidem, p. 44. One should note that from page 43 the part of the prayer begins, which some extract from Birkat hammazon and call “Ha Raḥaman Hu” from the first Hebrew words of this part: הָרַחֲמָן הוּא: cf. L. Ligier, Textus Liturgiae Judeorum, op.cit., p. 28. However, such an explicit division is not present in all Haggadot: cf. הגדה של פסח, Tel-Aviv 1958, p. 61; הגדה של פסח The Passover Haggadah. A faithful English rendering by A. Regelson, op.cit., p. 40; S. Pecaric (ed.), סידור שערי תשובה Sidur. Modlitewnik żydowski. Szaarej Teszuwa według obyczaju aszkenazyjskiego [Siddur. Jewish Prayer Book. Shaarei Teshuva According to Ashkenazi Custom], Warszawa 2005, p. 167-168. To analyze the third part of Passover rite is necessary to notice the existence of this part of prayer! The failure to notice it, probably due to knowledge of prayer Birkat hammazon in its shorter version (for daily worship of God after a meal), is a reason for misinterpretation of its meaning in Passover: as an ordinary prayer of thanksgiving for supper. The analyses carried out here show that it is different.

[58]  The particular words of the invocation, as they are written, occur in the Scriptures: יִשְׁבּוֹר – Isa 42:3; צַוָּארֵנוּ – Lam 5:5; קוֹמְמִיּוּת – Lev 26:13. It is a very important moment for the exegesis of the rite: cf. הגדה של פסח, Tel – Aviv 1958, p. 61; הגדה של פסח The Passover Haggadah. A faithful English rendering by A. Regelson, op.cit., p. 41; S. Pecaric (ed.), סידור שערי תשובה Sidur, op.cit., p. 167-168; Hagada, reprint, op.cit., p. 43-44.

[59]  Cf. Ibidem, p. 44-45.

[60]  The last part is made up of different Bible verses, mainly psalms: Psa 34, 10-11; 136:1; 145:16; Jer 17:7; Psa 35:25; 29:11: cf. L. Ligier, Textus Liturgiae Judeorum, op.cit., p. 29. The last two sentences: Psa 37:25 and Psa 29:11.

[61]  Cf. J. Drozd, Ostatnia Wieczerza nową Paschą, op.cit., p. 37.

[62]  One searched in BibleWorks 6.0, giving commands for WTT in ‘Word List Manager’: ‘Load words from Bible version’ sequentially for the above-mentioned excerpts from this pericope. In this case, the words are the letter strings, separated from other strings by a space or hyphen ( ‾ ). One should note that the very idea of counting words in a fragment of a literary work is unusual for contemporary European mentality, but not for the tradition of Bible interpretation in the world of Jewish culture, also contemporary. Jews are accustomed to the analysis not only verbal but also numerical ones of the inspired text: cf. T. Jelonek, Od Zoharu do Chasydów polskich, op.cit., p. 3: Jews noticed that Psalm 67 has a total of 49 words, so during the 49 days of “counting of the omer” (cf. Lev 23:10-16), from the second day of the feast of Unleavened Bread, they recite it every day – until the 50th day or Pentecost. Cf. also T. Jelonek, Biblia w kulturze świata [The Bible in the Culture of the World], Kraków 2007, p. 72.

[63]  Cf. Hagada, reprint, op.cit., p. 47.

[64]  It is invaluable the presence of this psalm in the Passover Seder, for it is in it, in verse 17, that there is an emphatic phrase in the description of the dividing of the Sea of Reeds, “to halve into halves,” which is a verbal allusion (through the גזר core) to the making of a covenant of God with Abram (according to Gen 15:17) between animal halves. The Passover Haggadah does not disclose this allusion verbally, and even (perhaps deliberately) makes it difficult to discover it. Namely, ordering the leader of the liturgy to mention in the haggadah (story) about the covenant of God with Abram, The Passover Haggadah uses the term not גזר, but בתר, found in Gen 15:10 and Jer 34:18.19: cf. Hagada, reprint, op.cit., pp. 16 and 53.

[65]  Cf. Ibidem, pp. 54-60. On Psa 118, see A. Tronina, Psalmy «eucharystyczne»: Todah [‘Eucharistic’ Psalms: Todah], “Ruch Biblijny i Liturgiczny” 41 (1988), pp. 293-297.

[66]  Cf. Hagada, reprint, op.cit., p. 60-67.

[67]  Cf. Ibid., p. 67.

[68]  Cf. Ibid., p. 68. Cf. also on the Internet: https://www.betemunah.org/haggada.html. „Our seder is now completed in accordance with its halacha, in accordance with all its laws and statutes. As we have carried out the Pesach observance [of this seder], so may we merit to fulfill the Pesach requirements [in their entirety] in the future. Pure and Holy One, dwelling on high, Raise up Your people with love And lead us to Zion in joyful song.” The other version: https://ygoldberg.com/haggadah.

[69]  Cf. L. Ligier, Textus Liturgiae Judeorum, op.cit., pp. 33-34: in Italy and Germany, there is a common custom, the origins of which one should guess later than Sédèr Raši and MaHzor Vitry from the 12th century. This custom is not known in the Spanish and Yemeni rites due to the time of its creation. One should add that this beautiful ending of the Passover ritual is also cultivated in Poland.

[70]  Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach, op.cit., p. 229-230.