[1] Scientists have long been trying to determine the date of the Exodus; they are in favor of the fifteenth, fourteenth or thirteenth centuries before Christ: cf. A. Mallon, Exode, [in:] L. Pirot, Dictionnaire de la Bible. Supplément, vol. 2 (CHYPRE – EXODE), Paris 1934, col. 1342: the author states that neither of the two best theories has ever prevailed; S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz [Book of Exodus. Introduction – translation from the original – commentary], Poznań 1964, pp. 51-64; S. Wypych, Księga Wyjścia [Book of Exodus], [in:] L. Stachowiak (ed.), Wstęp do Starego Testamentu [Introduction to the Old Testament], Poznań 1990, pp. 99-119; C. Danna, Enciclopedia illustrate della Bibbia, translated by V. Gambi, Roma 1983: the author points out the hypothesis of Exodus in the 13th century (p. 64), under Pharaoh Ramses II (p. 133); T. Brzegowy, Pięcioksiąg Mojżesza [Pentateuch of Moses], Tarnów 1995, pp. 64-70; T. Jelonek, Księgi historyczne Starego Testamentu [Historical Books of the Old Testament], Kraków 2006, p. 13: The author is in favor of the 15th century before Christ, when a powerful eruption of volcano Santorin took place, and the resulting social turmoil included Egypt. The Israelites could benefit from it. The author explains at the same time that although the biblical description does not speak about a volcanic eruption but God’s miraculous interventions (plagues), none the less the biblical language may present in a different way than ours the effects of God’s rule over nature and His saving power over the Chosen People. Attempts are also being made to determine the route of the Exodus: see M. D. Oblath, Of Pharaohs and Kings – Whence the Exodus?, “Journal for the Study of the Old Testament” 87 (2000), p. 33.

[2] Cf. P. Briks, Podręczny słownik hebrajsko-polski i aramejsko-polski Starego Testamentu [Handy Hebrew-Polish and Aramaic-Polish Dictionary of the Old Testament], 3rd edition, Warszawa 2000, p. 241: סֵדֶר.

[3] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18 [The Original Rite of the Passover in the Light of the Literary Scheme of the Book of Exodus 1-18], Kraków 2008, pp. 127-153; 266-268: Ex 12:1-13:16 constitutes a literary whole as a pericope of law. One should add that the law pericope is one of the six parts of the literary schemes in force around the 16th-12th centuries BC when drawing up the Hittite treaties documenting alliances concluded by their rulers with other countries – see ibid., pp. 247-278. See on the Internet: the first → click here, please!; the second → click here, please!; the third → click here, please!

[4] The answers given by the interpreters are very varied, but they do not reach the depth of the relationship between the Book of Exodus and the Passover. Cf. הגדה של פסח Passover Haggadah with a new translation by Chaim Raphael, New York 1972, p. 5; P. Jędrzejewski and B. Krawcowicz; J. Kowalski (consultation), Pesach, Los Angeles – Warszawa 2006, p. 12-14.

[5] One should note that at Mount Sinai, the next, i.e., the second covenant between God and Israel as the Chosen People has been made. The first covenant was made in the passage between the waters of the Red Sea. Then there were the next ones. There the Book of Deuteronomy documents the covenant that God made on Moab’s steppes with the Israelites through Moses’ ministry, immediately before his death (cf. the particularly evident phrases in 29:11-14). In turn, his successor Joshua, immediately before his death, was the mediator of the covenant God had made with Israelites at the steppes of Shechem (cf. Josh 23:1-24:28, especially 24:25). There were others later. One must remember that God’s repeated covenant-making with Israelites is not something new, for already with Abraham, God made a covenant twice, first unilateral and then bilateral (cf. Gen 15:18; 17:1-26). In each of His successive covenants, God gives new promises and precepts, adapted to the changing circumstances of the life of the man or nation He leads.

[6] A. Jankowski, Biblijna teologia przymierza [Biblical Theology of Covenant], Kraków 1997, pp. 109-110: in footnote 48, the author collected eleven features that prove that the Last Supper was a Passover meal. Cf. also: Idem, Eucharystia Nową Paschą [Eucharist the New Passover], [in:] W. Świerzawski (ed.), Msza Święta (II. Mysterium Christi 3.) [Holy Mass (II. Mysterium Christi 3.)], Kraków 1992, p. 10-24.

[7] It was because the Lamb had to be offered first in the temple in Jerusalem, but it could only be done a dozen hours later – when Jesus, as the new Lamb, was already on the cross, giving God an offering of Himself, not of ordinary Lamb. He was giving His own life to the Father (cf. Joh 19: 30-42).

[8] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., p. 293.

[9] Cf. Pius XII, Encyclical Divino afflante Spiritu, 35: “the interpreter must, as it were, go back wholly in spirit to those remote centuries of the East and with the aid of history, archaeology, ethnology, and other sciences, accurately determine what modes of writing, so to speak, the authors of that ancient period would be likely to use, and in fact did use.”

[10] Cf. C. Adler (ed.), The Jewish Encyclopedia (vol. I-XII), New York – London, 1901-1906, vol. I, pp. 141-146: Haggadah (shel Pesaḥ): Ritual for Passover eve. See on the Internet → click here, please! B. S. Childs, The Book of Exodus. A Critical Theological Commentary, Philadelphia 1974, pp. 208-209: the author indicates the importance of the following texts for research: (a) rabbinical writings: Targumim, Midrashim, Mishnah, Tosefta, Haggadot and Talmudim, (b) non-rabbinical writings: papyri from Elephantine, Book of Jubilees, Book of Wisdom Solomon, works of Philo of Alexandria, Works of Flavius Josephus, Writings of Qumran, Samaritan Passover ritual. He also gives rich literature on the subject.

[11] 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. 16;   A. Rolla, F. Ardusso, G. Ghiberti, G. Marocco, Enciclopedia della Bibbia [Encyclopedia of the Bible], Torino 1969-1971, vol. 5., col. 537: The Passover corresponds to the nomadic life of Israel (corrisponda vita nomade di Israel) but has taken on a 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), Stuttgart 1971, p. 58-63: vom Nomadenpesach zum Pesach Israels;   R. de Vaux, Instytucje Starego Testamentu, vol. I & II. Vol. I. Nomadyzm i jego pozostałości, instytucje rodzinne, instytucje cywilne, vol. II. Instytucje wojskowe. Instytucje religijne [Old Testament Institutions, vol. I & II. Vol. I. Nomadism and Its Remnants, Family Institutions, Civil Institutions. Vol. II. Military Institutions. Religious Institutions], translated by T. Brzegowy, Poznań 2004, p. 500-503.

[12] Cf. F. Rienecker, G. Maier; W. Chrostowski (scientific editor of the Polish edition), Leksykon biblijny [The Biblical Lexicon], Warszawa 1994, p. 591: “The often expressed view that before the Israeli Passover there was already some form of this feast as an annual spring festival of nomads is based only on considerations in the field of the history of culture and religion. There are no extrabiblical sources, either earlier or contemporary with the Bible, to support this hypothesis.” It is worth noting that a careful reading of the last two studies shows that de Vaux maintains the view of the two original feasts because he hypercritically interprets biblical texts, for example Deut 16:1-8: R. de Vaux, p. 497; F. Rienecker, p. 592.   Cf. also T. A. Bryan, The New Compact Bible Dictionary, Michigan 1967, p. 173 (Feasts).

[13] Cf. W. Kosek, Logika błędnego koła w egzegezie XX w. i jej przezwyciężanie [The Logic of Circular Reasoning in the Exegesis of XX-century, and its Overcoming], [in:] W. Chrostowski, H. Witczyk, K. Bardski, A. Malina, W. Rakocy, R. Sikora, A. Tronina, B. Strzałkowska (editors), Zeszyty Naukowe Stowarzyszenia Biblistów Polskich (9), Warszawa 2012, p. 385-431. Cf. an English translation of this article on the Internet → click here, please!

[14] S. Mędala, Wprowadzenie ogólne do Pięcioksięgu [General Introduction to the Pentateuch], [in:] L. Stachowiak (ed.), Wstęp do Starego Testamentu op.cit., p. 65-76; R. de Vaux, Instytucje Starego Testamentu, t. I. Nomadyzm i jego pozostałości, instytucje rodzinne, instytucje cywilne, op.cit., p. 496-504.

[15] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., p. 276-278: in six successive pericopes, the frequency of the forms of past tense to the forms of the future tense is as follows: 62%, 56%, 35%, (100-34)%, 56%, 62%. Thanks to it, the arrangement of six pericopes is a concentric structure A B C C’ B’ A’; it is even chiasmus due to the relation between the middle pericopes: 35% ≈ (100-34)%.

[16] Cf. T. Jelonek, Znaczenie mistycznej tradycji żydowskiej dla chrześcijańskiego rozumienia Biblii na tle nauczania kościelnego [The Value of the Mystical Jewish Tradition for the Christian Understanding of the Bible Against the Background of Ecclesiastical Teaching], “Polonia Sacra” 9 / 53 (2001), p. 161-163.

[17] Cf. T. Jelonek (ed.), Z badań nad Biblią [From Research on the Bible] (4), Kraków 2002: the photo on the cover.

[18]  Cf. J. Warzecha, Recenzja książki: Jeffrey Satinover, Kod Biblii. Ukryta prawda [Book Review: Jeffrey Satinover, Code of the Bible. Hidden Truth], translated by D. Konieczka, Bydgoszcz 1999, “Ruch Biblijny i Liturgiczny” 52 (1999), p. 372.

[19] Cf. W. Kosek, Zawarcie przymierza w Wj 1-18 na tle zwyczajów Bliskiego Wschodu [The Covenant-Making in Ex 1-18 on the Background of the Ancient Near Eastern Customs], [in:] T. Jelonek, R. Bogacz, Między Biblią a kulturą, I [Between the Bible and Culture, I], Krakow 2011, pp. 9-32.

[20] Cf. S. Łach, Pięcioksiąg [Pentateuch], [in:] S. Łach (ed.), Wstęp do Starego Testamentu [Introduction to the Old Testament], Poznań – Warszawa 1973, p. 183.

[21] Cf. O. H. Langkammer, Ogólne wprowadzenie do współczesnej introdukcji do Starego Testamentu [General Introduction to the Modern Introduction to the Old Testament], [in:] L. Stachowiak (ed.), Wstęp do Starego Testamentu, op.cit., p. 29-32; R. Rubinkiewicz, Archeologia biblijna [Biblical Archaeology], [in:] T. Gadacz, B. Milewski (ed.), Encyklopedia religii PWN [Encyclopedia of Religion PWN], vol. 1, Warszawa 2001, p. 314.

[22] Cf. V. Korošec, Hethitische Staatsverträge. Ein Beitrag zu ihrer juristischen Wertung, “Leipziger rechtswissenschaftliche Studien”, Heft 60, Leipzig 1931; P. Buis, La notion de l’Alliance dans l’Ancien Testament, Paris 1976, p. 113-115: The author discusses the results of the research work of Korošec and then applies it to his biblical investigations. In that – as he states – it was preceded only by Bikerman’s work: E. Bikerman, «Couper une alliance», “Archives d’histoire du droit oriental,” 5 (1950-1951), p. 133-156.

[23] Cf. G. E. Mendenhall, Law and Covenant in Israel and the Ancient Near East, Pittsburg 1953, ²1966.

[24] Cf. D. J. McCarthy, Der Gottesbund im Alten Testament, Stuttgart 1966; O. H. Langkammer, Ogólne wprowadzenie do współczesnej introdukcji do Starego Testamentu, op.cit., p. 30.

[25] Cf. R. L. Harris, G. L. Archer, B. K. Waltke, The Theological Wordbook of the Old Testament, Chicago – Illinois 1980, the electronic version in BibleWorks 6.0, point 282a (בְּרִית). The author lists the following works of M. G. Kline: Treaty of the Great King, Grand Rapids 1963; By Oath Consigned, Grand Rapids 1967. Kline states about Decalogue, Deut and Josh 24 that their authors composed them according to the literary requirements of the treaties of the Ancient Near East.

[26] Cf. W. Kosek, Logika błędnego koła w egzegezie XX w. i jej przezwyciężanie, op.cit., p. 418: The first main part of The Passover Haggadah, the liturgical book in force to this day, certainly dates back to Solomon’s time because the listing of merits of God as the stronger covenant contractor stops at Solomon’s time. The rule was that the covenant renewal (every celebration of Passover is a renewal of Israel’s covenant with God) should mention all the stronger partner’s merits until the day of the celebration of that renewal.

[27] The explanation of the meaning of the number ‘four’ in the Passover, including the number of four ritual cups, is discussed according to the Jewish traditions by S. Pecaric (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami [Haggadah on Passover and Song of Songs], Kraków 2002, p. 82, 89. The more profound relationship between the four-element structure of the Passover rite and the four-element structure of the covenant-making ceremony is unknown to these explanations.

[28] 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, p. 33. This 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. Cf. also in other languages, for example: 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.

[29] R. Cantalamessa, Pascha naszego zbawienia. Tradycje paschalne Biblii i pierwotnego Kościoła, op.cit., p. 35. The author also uses the term referring to the Christian liturgical book: ‘Ordo hebdomadae sanctae.’

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

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

[32] This part has its counterpart in the Eucharist – it is the third part, especially the act of consecration, that is, the conclusion of the New Covenant, with the Holy Communion: cf. W. Kosek, «Łamanie Chleba» w 1 Kor 11,24 a łamanie paschalnego Afikomanu w Hagadzie na Pesach i traktacie Pesachim [‘Breaking of bread’ in 1Cor 11:24 and breaking of Paschal Afikoman in ‘The Passover Haggadah’ and ‘The Tractate Pesahim’], [in:] T. Jelonek i R. Bogacz (editors), Biblia w kulturze świata. Aspekty biblijnego przesłania. Część pierwsza [The Bible in the Culture of the World. Aspects of the biblical message. Part One], Krakow, 2012, pp. 17-63. Cf. an English translation of this article on the Internet → click here, please!

[33] Cf. Pope Pius X, Encyclical Pascendi Dominici Gregis. The Pope warned against the ‘scientific’ shifting of fragments of Bible by modernist exegetes, writing about their rules in point 34 (How the Bible is Dealt With): “The traces of this evolution, they tell us, are so visible in the books that one might almost write a history of them. Indeed this history they do actually write, and with such an easy security that one might believe them to have with their own eyes seen the writers at work through the ages amplifying the Sacred Books. To aid them in this they call to their assistance that branch of criticism which they call textual, and labor to show that such a fact or such a phrase is not in its right place, and adducing other arguments of the same kind. They seem, in fact, to have constructed for themselves certain types of narration and discourses, upon which they base their decision as to whether a thing is out of place or not.”

[34] Cf. R. Hendel, The Exodus in Biblical Memory, op.cit., p. 601-602: the author appreciates Albright’s accurate factual approach (cf. W. F. Albright, Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths, New York 1968, p. 164). Hendel states with bitterness the fact that many scientists departed from Albright’s view: “Recent decades have seen a diminution of William F. Albright’s confidence that the exodus was undoubtedly a historical event”, simultaneously indicating several representatives of the misinterpretation: J. M. Miller, J. H. Hayes, A History of Ancient Israel and Judah, Philadelphia 1986, p. 67-68, 78; J. A. Soggin, An Introduction to the History of Israel and Judah, London 1993, p. 26-27, 108-139.

[35] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 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.

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

[37] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 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 – 6:6) Israel; at the end, redeemed Israel thanks God in the hymn for the realization of that promise of redemption (גָּאָלְתָּ – 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.

[38] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 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.

[39] 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. It is worth noting that The Passover Haggadah defines the act of dividing the waters of the Reed Sea by the analogous word קרע – to tear, especially the robes, cf. for example, Gen 37:29. 34; 44:13; Ex 28:32; 39:23; Lev 13:56.

[40] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., p. 381-382.

[41]  Cf. Ibid., pp. 383-385.

[42] Cf. Ibid., p. 331, 382.

[43] One must remember that in the 2nd part of the covenant-making ceremony, the sovereign used to handed the vassal the law or the covenant clause, which determined the annual ceremony in which the vassal would celebrate the day of covenant-making and thus reminded himself and his subjects of the relationship of submission to the sovereign – cf. R. Jasnos, Teologia prawa w Deuteronomium [Theology of Law in Deuteronomy], Kraków 2001, p. 192. Thus, this annually celebrated act is an act of renewal of the covenant.

[44] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., p. 383.

[45] Cf. Ibid., pp. 296-321. This division has been proved by the literary analysis of the Book of Exodus and The Passover Haggadah. On the other hand, rabbis and other commentators give different proposals, but not based on such an insightful analysis of the two sources separately and in their mutual juxtaposition.

[46] Cf. Ibid., p. 275.

[47] Cf. Hagada – reprint, op.cit., p. 3-4; J. Kanofsky, Przewodnik Pesachowy Fundacji Ronalda S. Laudera. Pesach 5763/2003 [Pesach Guide 5763/2003 from the Ronald S. Lauder Foundation], Warszawa 2003, p. 7-13.

[48] Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami, 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.

[49] One can fully explain the texts of the New Testament only based on the principle of biblical typology, the application of which was particularly characteristic of the Church Fathers; nowadays, this method is becoming an interpretative tool for exegetes: cf. S. Fedorowicz, Typologia biblijna według Jeana Daniélou [Biblical Typology According to Jean Daniélou], “Polonia Sacra” 6 / 50 (2000), pp. 69-89.

[50] E. Szymanek, Wykład Pisma Świętego Nowego Testamentu [Lecture on the New Testament Holy Bible], Poznań 1990, p. 243; W. Kosek, «Łamanie Chleba» w 1 Kor 11,24 a łamanie paschalnego Afikomanu w Hagadzie na Pesach i traktacie Pesachim, op.cit., p. 25-30.

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

[52] It has been prompting exegetes to succumb to the temptation to question the usefulness of this genealogy in the biblical description of Exodus from Egypt. They perceived it as one of many texts, which only due to their ancient character were placed by last editors in the Holy Bible as if in a vault, without any connection to other, equally valuable texts. The existence of passages like this in the Bible seemed to confirm the ‘scientific certainty’ that many books in the Bible do not have a superordinate literary structure to organize the whole text.

[53] Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami, op.cit., p. 77: it is done to commemorate the slavery of the Israelites in Egypt and not as a preparation for liberation.

[54] Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami, 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 3.3.

[55] 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.

[56] 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 w świetle schematu literackiego Księgi Wyjścia 1-18, 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. Ligier, Textus 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.

[57] 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.

[58] 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.

[59] 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.

[60] 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.

[61] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 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.

[62] 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.

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

[64] “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’”.

[65] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., pp. 306-307.

[66] Cf. Ibid., pp. 287-357.

[67] 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 (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami, op.cit., p. 170.

[68] 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.

[69] 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.

[70] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 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 noun אפיק), 2. יָמ (sea), 3. word-forming ן at the end.

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

[72] 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 w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., pp. 349-357.

[73] 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.

[74] On the equal rank of the lamb and the ‘unleavened bread of exit’ cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., pp. 330-333.

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

[76] Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami, op.cit., p. 174.

[77] 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 (אֲפִיקוֹמָן)! “Restore our fortunes, Lord, like the dry stream beds (כַּאֲפִיקִים) of the Negeb.” After the recitation of Ps 126, English-language Haggadot 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.

[78] 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.

[79] 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.

[80] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 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.

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

[82] 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.’

[83] Cf. P. Buis, La notion de l’Alliance dans l’Ancien Testament, op.cit., p. 113-114; R. L. Harris, G. L. Archer, B. K. Waltke, The Theological Wordbook of the Old Testament, op.cit., point 282a (בְּרִית).

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

[85] From the day when they left Egypt, the very crossing to the Red Sea took only three days (cf. Ex 12:37; 13:20; 14:2; Num 33:5-7). Going further away from the Red Sea, the Israelites reached Sinai at the beginning of the third month after the day of leaving Egypt (cf. Ex 19:1: the biblical writer added to the phrase ‘in the third month’ the term בַּיּוֹם הַזֶּה – ‘on this day; on this very day’ – they came to the Sinai Desert. He refers to the special day, i.e., the beginning of Exodus from Egypt – cf. the same phrase in Ex 12:14.17; 13:3).

[86] The fact that before the covenant-making on Sinai, God, through Moses, appointed judges in Israel (cf. Ex 18:13-26) for resolving human disputes in light of His Law shows that God indeed made a covenant with Israelites already at the time of the passage between the waters of the sea. The law is always associated with a legal institution. The law of God, who is the sovereign of Israelites, came into force for them after making the Passover/Exodus covenant. Not knowing this covenant by biblical scholars led them to question the correctness of placing Ex 18:13-26 in this part of the canonical text. Many were tempted to move this text to a different place (somewhere after Ex 19), contrary to the teaching of Church’s Magisterium about absolute inviolability of text, the order of its words, sentences, and pericopes – as long as this order was determined by reliable sources (the oldest manuscripts and codices). Cf. G. E. Wright, Exodus, Book of, [in:] G. A. Buttrick and others, The Interpreter’s Dictionary of the Bible. An Illustrated Encyclopedia: identifying and explaining all proper names and significant terms and subjects in the Holy Scriptures, including the Apocrypha: with attention to archeological discoveries and researches into the life and faith of ancient times, Nashville 1991, vol. 2, p. 188-189.

[87] Cf. S. Pecaric (ed.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami, op.cit., p. 229-230.

[88] It was the dawn of the fourth day of the march from Egypt – Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., p. 22.

[89] Cf. M. Tomal (elaboration), Jak modlą się Żydzi. Antologia modlitw [How Jews Pray. Anthology of Prayers], Warszawa 2000, p. 173-174. The author has previously included, on pages 151-172, The Haggadah. The fragments cited are as follows: “Rosa cieszy dolinę i jej trawę. […] Ty, Panie, jesteś mocarzem na wieki, wskrzeszającym zmarłych, w Twej mocy jest zbawiać. Największe głębie otchłani kropli jej są spragnione, wszystkie pastwiska zielone za nią tęsknią”.

[90] Cf. W. Kosek, Zawarcie przymierza w Wj 1-18 na tle zwyczajów Bliskiego Wschodu, op.cit., pp. 31-32: on numerical relationships in six pericopes of Ex 1-18. The possibility that the structure of Ex 1-18 origins from Moses is evidenced by reliable analytical works, contradicting the erroneous opinion of many scientists of the twentieth century, who even questioned Moses’s writing skills! Cf. J. K. Hoffmeier, The Arm of God Versus the Arm of Pharaoh in the Exodus Narratives, “Biblica” 67 (1986), pp. 379, 384-386: the author made a comparative analysis of biblical expressions ‘with a strong hand’ and ‘with an extended arm’ (cf. Ex 6: 1.6; 13:14) with analogous Egyptian expressions from the 12th dynasty (after 1800 BC), and therefore familiar to Moses. Based on historical and lexical analyzes, the author estimated the dating of the song sung by Moses and the People (Ex 15:1-21) to be no later than 1200 years before Christ. Cf. also O. H. Langkammer, Ogólne wprowadzenie do współczesnej introdukcji do Starego, op.cit., pp. 29-33: the author lists many of the most eminent archaeological discoveries testifying a very ancient ability to record political facts, legal regulations, religious and secular content in the Ancient Near East oldest countries. Cf. also S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit., pp. 25-26; 40-41: the author convincingly proves that during his studies at the Pharaoh’s court, Moses was educated in foreign languages, political and economic geography of neighboring countries, he learned the laws and customs of various peoples, Egyptian, Mesopotamian and Hittite covenant codices. Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., Pp. 247-278: Ex 1-18 has the Hittite covenant treaties’ structure, then it could have been literarily prepared by Moses. No one else from the Israelites coming out of captivity was such an expert on political reality as Moses.

[91] Cf. S. Kozioł, Біблійно-духовні проблиски ікони Преображення Господнього, “Studia Catholica Podoliae” 6 (2012), p. 77: “В єврєйській традиції Мойсей є фігурою того, хто оглядає світлість. Тому великі видющі, Мойсей та Ілля, товаришують преображеному Христу. В них починається похід християн, котрі в зусиллях віри будуть прямувати до світла Преображення”.

[92] Cf. A. Spreafico, Księga Wyjścia [Book of Exodus], translated by J. Dembska, scientific editor T. M. Dąbek, Kraków 1998, p. 14; J. F. Craghan, Księga Wyjścia [Book of Exodus], [in:] W. R. Farmer (ed.) and others, Międzynarodowy komentarz do Pisma Świętego: komentarz katolicki i ekumeniczny na XXI wiek [International Commentary on Holy Scripture: Catholic and Ecumenical Commentary on the 21st Century], Warszawa 2000, p. 314; R. J. Clifford, Księga Wyjścia [The Book of Exodus], [in:] R. E. Brown, J. A. Fitzmyer, R. E. Murphy (ed.), W. Chrostowski (scientific editor of the Polish edition), Katolicki komentarz biblijny [Catholic Biblical Commentary], translated by K. Bardski and others, Warszawa 2001, p. 73.

[93] Cf. 1Cor 11 (the oldest description of Eucharist’s institution) and 1Cor 12-14: description of the charismatic gifts after Eucharist.

[94] Cf. H. Langkammer, Pismo Święte Starego i Nowego Testamentu w przekładzie z języków oryginalnych. Pierwszy i Drugi List do Koryntian [Holy Scriptures of the Old and New Testaments, translated from the original languages. First and Second Letter to the Corinthians], Lublin 1998, p. 80: “First religious-social supper, then the Eucharist of bread and wine, and optionally after it – charismatic prayers.”

[95] Cf. W. Kosek, Kairos Komunii Świętej jako czas interwencji Boga w potrzebę wewnętrzną człowieka [Kairos of Holy Communion as the time of God’s intervention in the inner need of man], “Karmel” 2/75 (2002), p. 43-49.

[96] Cf. M. Starowieyski (ed.), Eucharystia pierwszych chrześcijan. Ojcowie Kościoła nauczają o Eucharystii [Eucharist of the first Christians. The Fathers of the Church teach about the Eucharist], 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. [Eucharist in the statements of the popes and other documents of the Apostolic See of the twentieth century], London 1987, p. 60-62, 85, 100-101, 108, 153;   St. Teresa of Ávila, The Way of Perfection, Translated & edited by E. Allison Peers, chapter 34;   Congregation for Divine Worship and the Discipline of the Sacraments, The Year of the Eucharist. Suggestions and proposals, Vaticano 2004, No. 45.

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

[98] Cf. Pope Leon Xiii, Encyclical Providentissimus Deus, No. 125: about the books of the Holy Scriptures: “And the Church holds them as sacred and canonical, not because, having been composed by human industry, they were afterwards approved by her authority; nor only because they contain revelation without error; but because, having been written under the inspiration of the Holy Ghost, they have God for their author (Vatican Council I, Ses. III, cap. 2, De revel.)”;   Vatican Council II, Dogmatic Constitution on Divine Revelation (Dei Verbum), No. 11; No. 9: “Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit.”

[99] The author of the Book of Wisdom confirms this theology by stating in verse 18:9 that Fathers sang a hymn of praise (προαναμέλποντες αἴνους) to God already on that night of punishing Egypt. The New Testament, with the Gospel of St. Matthew (26:30) and St. Mark (14:26), is also a testimony to hymns’ singing as the last element of the Passover: Jesus Christ and His Apostles left the Cenacle after singing the Paschal hymns (ὑμνήσαντες).

[100] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, op.cit., pp. 145-149. There are characteristic summaries in the Hebrew text that divide the law pericope (as element representing the feast within the six-element structure of Ex 1-18) into four parts: 12:1-27a: before the feast (legal preparation for the time of feast and after it); 12:27b-42: the feast (eating of unleavened bread of departure: during the feast, the Lord killed the firstborns of Egypt and led Israel out, so here is the description of eating unleavened bread of departure, and implicitly anticipation of the passage between the sea waters); Ex 12:43-51: the feast (eating of lamb: the feast here is formally presented as the set of laws regarding eating of lamb); Ex 13:1-16: after the feast (giving laws for post-feast time, for a time after leaving Egypt). The central parts are included in the inclusion, which indicates the parallel importance of the two main symbolic foods of the feast: lamb and unleavened bread of departure. Describing them in the text in reverse order to how the historical events related to them took place (the consumption of a lamb was first, and then the consumption of unleavened bread was during the time of leaving Egypt) is a literary technique to show the belonging of both symbolic foods to two different parts, representing two different stages of Exodus. This literary method is challenging to read, so commentators do not distinguish between the unleavened bread of departure and the unleavened bread eaten with lamb and bitter herbs.

[101] Cf. Ibid., pp. 364-369: in this feast’s structure, Lord’s passage through the middle of Egypt to kill its firstborns is described in such a way as to show that it is closely linked to the Lord’s passage through the middle of the sea to kill Pharaoh with all his army. Israel’s exit from the center of Egypt is described in the same terms as Israel’s exit from the middle of the sea.

[102] Cf. Hagada – reprint, op.cit., pp. 30-32. The exact phrase is: עַל שׁוּם מָה – in the name of what is it? – why is it? – see M. Jastrow, A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, New York 1950; vol. II, pp. 1535-1536: שׁוּם II. The text of Polish Haggadah from 1927 reflects the essential content of these questions and answers very well: eating the three main dishes of the Passover is to make its participants remember that they are with the Fathers there, in Egypt: p. 30: “Pesachowy baranek, którego ojcowie nasi jedli za czasów istnienia świątyni jerozolimskiej, na co ustanowiony (עַל שׁוּם מָה)? Na to (עַל שׁוּם), że Wiekuisty […] przekroczył domy naszych przodków w Egipcie”; p. 31-32: “Ten chleb niekiszony, który jemy, na jaką on jest pamiątkę (עַל שׁוּם מָה)? Na tę on jest pamiątkę (עַל שׁוּם), że ciasto, z którego przodkowie nasi chcieli robić chleb, nie miało czasu do zakiszenia, gdy Król królów […] objawił się im i wyswobodził ich”; p. 32: “Gorzkie zioła, które jemy, na jaką one są pamiątkę (עַל שׁוּם מָה)? Są one na pamiątkę (עַל שׁוּם) tego, że Egipcjanie zaprawiali goryczą życie ojców naszych w Egipcie”. In translation: p. 30: “The Passover Lamb, which our fathers ate at the time of the Jerusalem temple, for what reason was it established (עַל שׁוּם מָה)? For this reason (עַל שׁוּם), that the Eternal One […] passed over our father’s houses in Egypt”; pp. 31-32: “The unleavened bread we eat, for what remembrance is it (עַל שׁוּם מָה)? It is a remembrance (עַל שׁוּם) for this that the dough from which our ancestors wanted to make bread had no time to leaven when the King of kings […] appeared to them and set them free”; p. 32: “The bitter herbs we eat, for what remembrance are they (עַל שׁוּם מָה)? They are the remembrance (עַל שׁוּם) for this that Egyptians made our fathers’ lives in Egypt bitter.” After listing these three dishes, by God Himself commanded in Egypt, Haggadah on p. 33, following Gamaliel, makes a wisdom summary of these listings and determines the fundamental sense of eating these dishes ‘in remembrance’ (עַל שׁוּם): “In every generation, the living man ought to perceive his essence as if she had come out of Egypt.” Eating these dishes is a liturgical sign to which God responds with His power – He takes the eating people into the time of those events which are ‘in remembrance,’ which are ‘commemorated.’ One should emphasize the direction of this transfer because it is misunderstood today, contrary to how the Jews understand it: it is not past salvation event that is transferred to liturgy, but liturgy participants are transferred to the past, into the time of that past salvation event.

[103] Cf. Hagada – reprint, op.cit., p. 41-42.

[104] That is to say, the Feast of Matzoth.

[105] Or rather: ‘Visit,’ as it is in Ex 13:19, at the beginning of the description of salvation, i.e., the departure of Israel from captivity, thanks to God’s visit to her.

[106] That is: on this day.

[107] The last seven words are the same as in Neh 9:34.

[108] Cf. Hagada – reprint, op.cit., p. 42. Because many interpreters of the Passover were not aware that the Birkat hammazon prayer at Passover is more extended than at the daily meal, therefore this the most important theological dimension was not at all noticed – the interpretations in this situation were wrong because they focused only on thanksgiving for the meal eaten in the second part of the Passover.

[109] It is because Jesus always did everything so that his Mother Mary and Joseph, and the disciples, could, through careful reflection on His actions and words, later see the logic contained in it (cf. Lk 2:50-51; 18:34; John 12:16). For this reason and in the same ‘exegetic key,’ one must read that Jesus, at the beginning of the Last Supper, spoke about the liturgy He was celebrating: “I have earnestly desired to eat this Passover with you before I suffer” (Lk 22:15).

[110] W. Kosek, Dzieła Homera i innych pisarzy greckich jako źródło poznania mentalności Kościoła w Koryncie [Works of Homer and other Greek writers as a source of knowledge of the mentality of the Church in Corinth], [in:] T. Jelonek, R. Bogacz (editors), Między Biblią a kulturą, II [Between the Bible and Culture, II], Kraków 2011, pp. 59-93. Cf. an English translation of this article: W. KOSEK, Christ’s ‘anamnesis’ as the sacrifice offered before His fight against the devil, “The Polish Journal of Biblical Research”, Vol. 16, No. 2 (32), pp. 147-190. Cf. this translation on the Internet:→ click here, please!

[111] Cf. Psa 69: by God’s inspiration, the biblical writer made a suggestion here to the analogy between passing through the abyss of waters (verses 3 and 15) and Jesus’ Death and His entering the Abyss of Death: compare verse 22, which describes psalmist forced by enemies to drink vinegar, with Mt 27:48; Mk 15:36; Lk 23:36; Jn 19: 29-30.

[112] Cf. W. Kosek, Dzieła Homera i innych pisarzy greckich jako źródło poznania mentalności Kościoła w Koryncie, op.cit., pp. 87-93.

[113] Cf. Catechism of the Catholic Church, No. 460-461: “the Church calls ‘Incarnation’ the fact that the Son of God assumed a human nature in order to accomplish our salvation in it.”

[114] Cf. Pope John Paul II, Encyclical Ecclesia de Eucharystia, No. 29: “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.” Cf. Ibidem, No. 5, 12, 21, 59.

[115] Cf. Benedict XVI, Saint Thomas Aquinas (3). General Audience, 23 June 2010: “Since this [the Eucharist] is the sacrament of Our Lord’s Passion, it contains in itself the Jesus Christ who suffered for us. Thus, whatever is an effect of Our Lord’s Passion is also an effect of this sacrament. For this sacrament is nothing other than the application of Our Lord’s Passion to us.” See on the Internet → click here, please!

[116] R. Rak, Wychowanie do życia eucharystycznego [Education for Eucharistic Life], [in:] W. Świerzawski (ed.), Msza Święta, op.cit., p. 137. The author emphasizes: “Protestants profess faith in Christ’s death and resurrection, but […] their ‘Supper’ celebration becomes only a memory. […] An even greater mystery is that we Christians can participate in the Salvific Work of Jesus Christ as if we were in the Upper Room, taking part in the Passover banquet together as if we were standing under the cross and witnessing the glorious Resurrection of Christ.”

[117] Cf. W. Kosek, Jezus jako Anathema (1Kor 12,3) w świetle «Didache» 16,5 w tłumaczeniu A. Świderkówny [Jesus as Anathema (1Cor 12:3) in light of Didache 16:5 in translation by A. Świderkówna], [in:] B. Strzałkowska (ed.), Więcej szczęścia jest w dawaniu aniżeli w braniu. Księga pamiątkowa dla Księdza Profesora Waldemara Chrostowskiego w 60. rocznicę urodzin [It is more blessed to give than to receive. Memorial Book for Professor Waldemar Chrostowski in the 60th Anniversary of His Birth], Warszawa 2011, vol. 2, pp. 872-890. Cf. an English translation of this article on the Internet → click here, please!

[118] Cf. S. Kozioł, Біблійно-духовні проблиски ікони Преображення Господнього, “Studia Catholica Podoliae” 6 (2012), p. 76: “Через таїнства і літургію Церква є місцем переміни того, що людське, в Боже. В дусі отців Східна традиція в світлі йоанового богослов’я приймає правду, що мu оmpumaлu дух усuновления: Син є Тим, в котрому замешкав Бог у Трійці Єдиний. Святий Дух веде нас внутрішнью до Отця через Христа, чинячи співчленами його Тіла (Еф 3,6). Східна Церква приймає таке розуміння як виразно євхаристійне” – “Through the sacraments and the liturgy, the Church is transforming what is human into God’s. In the spirit of the Fathers, the Eastern tradition, in the light of John’s theology, accepts the truth that impulses the spirit of adoption: the Son is the One in whom God dwelt in the Trinity. The Holy Spirit leads us inwardly to the Father through Christ, making us members of His Body (Eph 3: 6). The Eastern Church accepts this understanding as distinctly Eucharistic.”

[119] The Pontifical Biblical Commission, The Jewish People and their Sacred Scriptures in the Christian Bible, Vatican City 2001, II. A. 6;   W. Eichrodt, Theology of the Old Testament, translated by J. A. Baker, vol. 1, Philadelphia 1961, p. 30.

[120] Cf. Pope Pius XII, Encyclical Mediator Dei, 123: “When the Mass, which is subject to special rules of the liturgy, is over, the person who has received holy communion is not thereby freed from his duty of thanksgiving; rather, it is most becoming that, when the Mass is finished, the person who has received the Eucharist should recollect himself, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth, who, adhering to the letter rather than the sense, assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanksgiving, but also because this pertains to a private and personal act of piety and not to the good of the community.” Besides, see on the Internet, quotes from Fathers of the Church, saints, and Popes of the 20th-21st centuries, containing encouragement to such prayer → click here, please!

[121] Cf. on the Internet a set of sample texts to lead community or individual adoration as preparation for Mass and thanksgiving after Mass → click here, please!

[122] Cf. D. Kasprzak, Teologia objawienia w ujęciu autorów wczesnochrześcijańskich. Próba zarysu zagadnienia w wiekach od I do VII [Theology of Revelation in the approach of early Christian authors. An attempt to outline the issue in the 1st to 7th centuries], “Studia Catholica Podoliae” 6 (2012), p. 44: the Church of the first centuries believed that God could reveal Himself during the liturgy.

[123] For a more detailed discussion of this issue, see: W. Kosek, «Łamanie Chleba» w 1 Kor 11,24 a łamanie paschalnego Afikomanu w Hagadzie na Pesach i traktacie Pesachim, op.cit., passim.

[124] Pope Benedict XVI, Jesus of Nazareth, part 2, Holy Week: From the Entrance into Jerusalem to the Resurrection. Translated by P. J. Whitmore, San Francisco 2011, p. 115: “On this basis one can understand how it was that very early on, Jesus’ Last Supper – which includes not only a prophecy but a real anticipation of the Cross and resurrection in the eucharistic gifts – was regarded as a Passover: as his Passover. And so it was.”

[125] Cf. W. Kosek, Jezus jako Anathema (1Kor 12,3) w świetle «Didache» 16,5 w tłumaczeniu A. Świderkówny, op.cit., s. 872-890.

[126] Cf. W. Kosek, Nakaz głoszenia śmierci Pana «aż przyjdzie» (1Kor 11,26) w świetle porównawczej analizy gramatycznej [The command to proclaim the death of the Lord ‘until He comes’ (1Cor 11:26) in light of the comparative grammatical analysis], [in:] W. Chrostowski (ed.), Jak śmierć potężna jest miłość. Księga pamiątkowa ku czci Księdza Profesora Juliana Warzechy SAC (1944-2009) [Love Is as Strong as Death. A Commemorative Book in Honor of Rev. Professor Julian Warzecha (1944-2009)], Warszawa-Ząbki 2009, p. 224-240. Cf. an English translation of this article on the Internet → click here, please!

[127] Cf. Catechism of the Catholic Church, No. 1370.

[128] The Pontifical Biblical Commission, The Jewish People and their Sacred Scriptures in the Christian Bible, op.cit., II. B. 5: ‘The Covenant’; T. Jelonek, Biblia księgą Kościoła [The Bible – the Book of the Church], part II, Kraków 1983, p. 38.