Passover Sacrifice

In Ezekiel’s graphic metaphor of a girl abandoned in the blood of her afterbirth, God sees baby Jerusalem and urges her to live (Ezekiel 16:6–7) but leaves her there until she is older. The verse’s inclusion in the Haggadah (ca. 16^th century) hinges on Mekhilta’s radical reinterpretation and regendering of the blood as representing Israel’s first mitzvot in Egypt: circumcision and the paschal offering. In response to Christian supersessionism, women’s menstrual blood was added as a third example of Israel’s blood-based mitzvot.

Pig’s blood, crushed bird heads, animal fats, and fine oils were all used to mark the doorposts and thresholds in the ancient Near East, to protect against a host of dangerous supernatural powers. The Torah repurposes this ritual as a practical sign allowing YHWH to distinguish between Israelite and Egyptian households. An anthropological lens points to yet another layer of meaning in this ritual, carried out on the very night before Israel leaves Egypt.

Exodus instructs each family in Egypt to slaughter a paschal lamb and eat it at home, while Deuteronomy commands a community ritual, to take place at the central worship location, i.e., the Jerusalem Temple. These two conceptions cross-pollinate, first in the Torah and then in its early reception: Jubilees requires everyone to eat in the Temple as their home; the Mishnah requires everyone to slaughter together in three cohorts; most surprisingly, R. Eliezer claims that, in theory, all of Israel can share one paschal animal.

If you could invite any figure from the past — biblical, rabbinic, medieval, or modern — to your seder, whom would you invite and why?

YHWH instructs Moses to carve a second set of tablets and come up the mountain (Exodus 34). YHWH then presents a set of laws, including: Don’t intermarry with the Canaanites; don’t make idols; and do observe Matzot, Shabbat, Shavuot, Ingathering, and Passover. What is the nature of this collection of laws?

As a historical commemoration, Passover is tied to a specific date. Nevertheless, the Torah gives a make-up date for bringing the offering a month later. Gerim, non-Israelites living among Israelites as equals, are also allowed to bring this offering, even though it wasn’t their ancestors who were freed. How do we make sense of these anomalies?  

In the Torah’s description of the paschal sacrifice, God pasachs the Israelites. Though the simple meaning of this verb is “to spare or protect,” the standard translation of the verb here is “pass over.” A look at the Greek-Jewish translations of the verb pasach and the festival name, Pesach, and a consideration of the theological problems with Exodus 12:23, sheds light on how this translation came about. 

Originally the Festival of Matzot was an agricultural holiday but through its association with the Pesach sacrifice, it became historicized and connected to the exodus story. This shift prompted the redaction of several biblical passages and the question “how indeed does eating matzah commemorate the exodus?”

To counter Christian exegetes who saw the paschal lamb as symbolizing Jesus, medieval rabbinic commentators offered new rationales for the details of this ritual.

When a Temple of Yahu Stood Near a Temple of Khnum

The Cow That Laid an Egg (!)

As late as the Second Temple period, Passover and Chag HaMatzot were viewed as two separate holidays. What was the final impetus to concretize the synthesis of these holidays into one?