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Journal articles on the topic 'Pesachim'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Cohen, Cathleen. "Brotherless Pesach." Bridges: A Jewish Feminist Journal 12, no. 1 (2007): 74–75. http://dx.doi.org/10.2979/bri.2007.12.1.74.

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2

Verrijssen, Jeroen. "The Liturgical Targum to Pesach." Aramaic Studies 21, no. 2 (2023): 166–84. http://dx.doi.org/10.1163/17455227-bja10047.

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Abstract This paper presents the Targum text to Exod. 13:17–15:26 (the reading for the seventh day of Pesach) in the form that it is preserved in mahzorim (or festival prayerbooks). These liturgical manuscripts are witnesses to a textual tradition, hereafter named the “Liturgical Targum” (LTg), that is genealogically related to the broader Palestinian Targum tradition (PalTg), sharing a common source with other PalTg witnesses such as Targum Neofiti and the Fragment Targums. As reading traditions changed over time, and the role of Targum diminished within the synagogue, the text of LTg evolved

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3

ROUWHORST, G. "The Quartodeciman Passover and the Jewish Pesach." Questions Liturgiques/Studies in Liturgy 77, no. 3 (1996): 152–73. http://dx.doi.org/10.2143/ql.77.3.2003616.

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4

Skolnick, Irving H. "The Pesach Seder: A Rabbinic Pedagogic Workshop." Journal of Jewish Education 61, no. 1 (1994): 25–29. http://dx.doi.org/10.1080/15244119408549028.

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5

Kosek, Wojciech. "Cztery kielichy Paschy. dlaczego cztery?" Studia Catholica Podoliae Annus VIII (2014-2015), Numerus 8-9 (2016): 57–109. https://doi.org/10.5281/zenodo.15265673.

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Niniejsza publikacja jest oryginalnym polskim tekstem mojego artykułu, który został opublikowany w języku ukraińskim w 2016 roku w <em>Studia </em><em>Catholica Podoliae</em> Annus VIII (2014-2015) Numerus 8-9 Городок – Камянець-Подільський, 57-109. Ten ukraiński tekst jest również opublikowany na stronie Academia.edu. Odczytanie i przedstawienie wewnętrznej logiki tej niezwykłej liturgii, jaką jest Pascha, było celem niniejszego artykułu. Pokazano, że logikę Paschy Bóg wpisał w strukturę literacką pierwszych osiemnastu rozdziałów Księgi Wyjścia, tworzących li

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6

Tsur, Muki. "Pesach in the Land of Israel: Kibbutz Haggadot." Israel Studies 12, no. 2 (2007): 74–103. http://dx.doi.org/10.2979/isr.2007.12.2.74.

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7

Wagner, Volker. "Eine antike Notiz zur Geschichte des Pesach (2 Kön 23,21–23)." Biblische Zeitschrift 54, no. 1 (2010): 20–35. http://dx.doi.org/10.1163/25890468-054-01-90000002.

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Teugels, Lieve. "Cruciale Teksten: De Brede Hagada: Een oud boek in een eigentijdse jas." NTT Journal for Theology and the Study of Religion 69, no. 1 (2015): 57–66. http://dx.doi.org/10.5117/ntt2015.69.057.teug.

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The new Dutch Passover Haggadah (2011) is broad in a double sense: its Hebrew text and Dutch translations include variations that suit the different forms of variegated Dutch Judaism. In a literal sense, it is designed in a ‘landscape’ format and includes many visual features that make it an easy and attractive tool. Besides introducing this new Haggadah, this article offers an introduction to the Passover seder and its Biblical and rabbinic sources. It includes a detailed discussion of the midrash of Deuteronomy 26:5‐8 that is central in the Haggadah, and its relation to the early Christian i

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9

Fishbane, Michael. "Hasidic Responses to the Holocaust in the Light of Hasidic Thought. Pesach Schindler." Journal of Religion 73, no. 1 (1993): 125–26. http://dx.doi.org/10.1086/489091.

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10

Czajkowski, Michał. "Obraz Żyda jako wroga: mordy rytualne." Zagłada Żydów. Studia i Materiały, no. 2 (December 2, 2006): 426–37. http://dx.doi.org/10.32927/zzsim.200.

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Żyd to wróg. Po wrogu można się wszystkiego najgorszego spodziewać. Albo to, co najgorsze, bezkarnie mu przypisać. Na przykład bezczeszczenie hostii, zatruwanie studzien i rzek, powodowanie dżumy i innych nieszczęść, a nawet wytaczanie krwi niewinnych dziatek chrześcijańskich. Ich bowiem krew potrzebna jest do celów kultowych, przede wszystkim do wyrobu macy – nie zakwaszonego chleba - na święto Pesach, a także do celów terapeutycznych (np. do leczenia ran po obrzezaniu) czy wręcz celów magicznych. Na przykład Żydzi potrzebowali krwi dla usunięcia rogów, z którymi przychodziły na świat wszystk

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11

Modeong, Claudio, Denny Umar, Raphael Pinontoan, Agung Warouw, and Evi Martika Kasiahe. "MAKNA PASKAH YAHUDI DALAM HUBUNGANNYA DENGAN PASKAH KRISTEN MENURUT KITAB KELUARAN 12:1-12." Pineleng Theological Review 1, no. 2 (2024): 207–20. http://dx.doi.org/10.53396/pthr.v1i2.359.

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This article explored the theological and symbolic relationship between Jewish and Christian Passover. Both celebrations is rooted in different traditions, yet deeply interconnected. Based on Exodus 12:1-28, Jewish Passover (Pesach) commemorates the freedom of the Israelites from slavery in Egypt through the ritual of slaughtering an unblemished lamb and applying its blood to the doorposts, symbolizing God's protection and salvation. This celebration also involves the consumption of unleavened bread and bitter herbs, representing the suffering and haste of their escape from Egypt. In Christian

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12

Newman, Judith. "The Jewish Pesach and the Origins of the Christian Easter: Open Questions in Current Research." Journal for the Study of Judaism 40, no. 3 (2009): 430–31. http://dx.doi.org/10.1163/157006309x443828.

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13

Jędrzejewski, Sylwester. "Eschatologiczna perspektywa biblijnego święta Sukkot." Ruch Biblijny i Liturgiczny 61, no. 3 (2008): 205. http://dx.doi.org/10.21906/rbl.361.

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Sukkot is a festival that occurs in autumn and finishes the agricultural cycle of holidays in the Old Testament. It reflects divine care of his own people. In the eschatological texts of the Old Testament, the term “Sukkot” refers to a new, changed reality. Prophet Ezekiel recognizes only two holidays in eschatological times: Pesach and Sukkot. Zechariah leaves only one term “Sukkot” and connects it with a general concept of the conversion of all nations to God in Jerusalem. Jesus gives the eschatological significance to the meaning of Sukkot when he refers to himself in the texts of the New T

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14

Pólya, Katalin. "Az úrvacsorával való élés vörös fonala az ószövetségi páskától a mai gyakorlatig." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (2021): 79–94. http://dx.doi.org/10.24193/subbtref.66.2.04.

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Abstract. Guidelines to the Eucharistic Practice from the Passover until Nowadays. The current writing is a summarizing paper on the second sacrament of the Reformed Church, which, according to our faith, was appointed by Jesus Christ at the Last Supper. This can be even seen in the Old Testament during the events of the Exodus, namely the Passover/Pesach, which is the predecessor of the Christian communion. After a short historical overview, I outline the various beliefs about this sacrament in different denominations, namely in the Roman Catholic, Lutheran, and the Reformed Churches. After i

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15

Garber, Zev. "Pesach Schindler. Hasidic Responses to the Holocaust in the Light of Hasidic Thought. Hoboken: Ktav, 1990. 204 pp." AJS Review 17, no. 2 (1992): 359–62. http://dx.doi.org/10.1017/s0364009400003998.

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16

Giulea, Dragş-Andrei. "SEEKING TO SEE HIM AT THE FESTIVAL OF PASCHA: GLORY-SOTERIOLOGY IN EARLY CHRISTIAN PASCHAL MATERIALS AND RABBINIC LITERATURE." Scrinium 3, no. 1 (2007): 30–48. http://dx.doi.org/10.1163/18177565-90000149.

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Two of the oldest Christian Paschal homilies, one by Melito of Sardis and the other of unknown origin (preserved under the names of Hippolytus of Rome and John Chrysostom), testify to the expectation of the descent of the divine and salvific glory during the Paschal night. I would call the theological doctrine behind this liturgical practice glory-soteriology or kabod-soteriology. Rabbinic materials such as the targums Neofiti 1 and Pseudo-Jonathan attest to a similar expectation on the night of the festival of Pesach. The salvific power of this glory seems to constitute the first rationale fo

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17

Kosek, Wojciech. "Four parts of Passover and Eucharist. Why four?" Studia Catholica Podoliae Annus VIII (2014-2015), Numerus 8-9, Городок – Камянець-Подільський, ISSN 1728-7774 (2020): 57–109. https://doi.org/10.5281/zenodo.4279908.

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This article aims to show the inner logic of this special liturgy the Passover is. God himself inscribed the logic of the Passover, through inspired authors, of whom Moses played an essential role, into the literary structure according to which the first eighteen chapters of the Book of Exodus were composed. The logic of the Passover was simultaneously read from <em>The Passover Haggadah</em> as a Jewish liturgical book, which was the fruit of a long process of formation in the Tradition of Israel, and finally written down as a help for the father of the family, who is to guard its faithful re

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18

Stinson, Philip Matthew. "Pesach N. Rubenstein Cheats the Hangman: A Case Study of Punishment and the Death Penalty at Brooklyn’s Raymond Street Jail." Prison Journal 90, no. 1 (2009): 24–47. http://dx.doi.org/10.1177/0032885509357542.

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19

Melda Greace and Malik Bambangan. "Makna Perjamuan Malam Kudus Bagi Umat Kristen Lukas 22:19-20 Sebuah Respon Atas Tuduhan Bahwa Orang Kristen Adalah Kanibal." Jurnal Teologi Injili dan Pendidikan Agama 3, no. 1 (2024): 223–31. https://doi.org/10.55606/jutipa.v3i1.466.

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the liberation of the Israelites from slavery in Egypt, marking God's intervention in the history of His people and the beginning of a new grain harvest. On the other hand, Easter marks the resurrection of Jesus Christ, a symbol of victory over sin and death, and the culmination of salvation provided through His sacrifice on the cross. In this context, the Eucharist becomes an important sacrament symbolizing the body and Passover and Easter have deep meanings in their respective religious traditions. Passover (Pesach) celebrates blood of Christ. The bread, as a symbol of His broken body, and t

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20

Razoux, Pierre. "WARS OF MODERN BABYLON: A HISTORY OF THE IRAQI ARMY FROM 1921 TO 2003, Pesach Malovany, Lexington, University Press of Kentucky, 2017, 984 pages." Politique étrangère Hiver, no. 4 (2017): XXXIV. http://dx.doi.org/10.3917/pe.174.0192zh.

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21

Pryshchepa, Bohdan, Yulia Rusakova, and Lesia Chmil. "Inscriptions in Hebrew on Ceramic Ware of the 17th—18th Centuries." Arheologia, no. 1 (March 29, 2023): 127–33. http://dx.doi.org/10.15407/arheologia2023.01.127.

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In the article the authors deal with the verification, attribution and introduction into scientific circulation of a number of Hebrew inscriptions on Early Modern ceramic vessels. This issue has not been raised in the Ukrainian archaeological publications yet. Such isolated inscriptions were previously wrongly interpreted as potters’ marks. More than a dozen of vessels with inscriptions in Hebrew are known today. In particular, they were found during the excavations of three cities — Bila Tserkva, Kyiv, Ostroh. These are fragments of three plates, two small and one large mugs, which come from

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22

Schleicher, Marianne. "Formindskede bøger i jødisk religion." Religionsvidenskabeligt Tidsskrift, no. 70 (May 27, 2020): 1–27. http://dx.doi.org/10.7146/rt.v0i70.120602.

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English abstract: The size of religious books matters to how religion and religiosity has been mediated up through history, not only the history of religion, but also the history of the book. The purpose of this article is to offer a functional approach to how size, especially small size, comes to matter in religious medialization. To be able to treat miniaturized books as a religious phenomenon, the article offers a comparative, brief trajectory of developments in book formats and writing/typing techniques that detects a development towards smallness. From here, it proceeds to analyzing and r

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23

РОМЕНСКИЙ, Александр Александро-вич. "Рецензия на книгу: Могаричев Ю.М., Сазанов А.В., Сорочан С.Б. Крым в «хазарское» время (VIII – середина Х в.): вопросы истории и археологии. М.: Неолит, 2017. 744 с." Причерноморье. История, политика, культура Серия А : Античность и средневековье, XXX (IX) (2019): 100–108. https://doi.org/10.5281/zenodo.3491821.

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<em>Книга Ю.М. Могаричева, А.В. Сазанова и С.Б. Сорочана освещает основные дискуссионные моменты истории раннесредневекового Крыма, роль Византии и Хазарского каганата в истории полуострова. Рассматриваются археологические комплексы </em><em>VII</em><em>–</em><em>IX</em><em> веков, политический статус и экономическое развитие Херсона, развитие Церкви и культа местных святых. Авторы приходят к выводу о незначительном влиянии в Крыму материальной культуры и политических структур Хазарского каганата. По мнению исследователей, большая часть Крыма оставалась под контролем Византии.</em> &nbsp

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24

Nazarova, Vira, Andrii Hrytsenko, and Polina Vorona. "Results of the research of the Hlukhiv Jewish Cemetery by scientists of the International scientific research projectin 2023-2024." SUMY HISTORICAL AND ARCHIVAL JOURNAL, no. 42 (2024): 5–16. http://dx.doi.org/10.21272/shaj.2024.i42.p.5.

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As part of the implementation of the joint Ukrainian-Israeli research project "Preservation of the cultural heritage of the Jewish cemetery in Hlukhiv, Sumy region as the only Jewish necropolis in the east of Ukraine by means of digital humanitarianism" at the Oleksandr Dovzhenko Hlukhiv National Pedagogical University together with scientists from the Schechter Institute of Jewish Studies (Jerusalem, Israel) the study of the Hlukhiv Jewish cemetery was intensified. In general, the implementation of the project, planned for two years, helps to solve the issue of physical preservation of the an

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25

Bergman, Pesach, and Joanna Tokarska-Bakir. "Manuskrypt błogosławionej pamięci Pejsacha Bergmana, wedle kopii przekazanej przez syna, Bronisława Bergmana [A manuscript of Pejsach Bergman of blessed memory, according to a copy received from his son, Bronisław Bergman]." Studia Litteraria et Historica, no. 6 (December 31, 2017). http://dx.doi.org/10.11649/slh.1534.

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A manuscript of Pejsach Bergman of blessed memory, according to a copy receivedfrom his son, Bronisław BergmanThe text by Pesach Bergman (1898–1944) is an excerpt from his fictionalized memoirs about the life of the shtetl of Widawa from the late 19th century to the 1930s. Written in Yiddish, it was translated into Polish by Dr. Marcin Urynowicz with the assistance of Sara Arm. It constitutes an original and unique literary genre, which is closest to the meditation (Latin: soliloquia), combining elements of social criticism and sentimental recollections. Manuskrypt błogosławionej pamięci Pejsa

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26

"Pesach Announcement." Epilepsy & Behavior 10, no. 1 (2007): II. http://dx.doi.org/10.1016/s1525-5050(07)00007-8.

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27

Levinson, Jay. "Massacre: Pesach Night 5762 in Netanya." Disaster Prevention and Management: An International Journal 13, no. 5 (2004). http://dx.doi.org/10.1108/dpm.2004.07313eab.003.

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28

Speyer, Helene. "Psychopharmacology reconsidered: a concise guide exploring the limits of diagnosis and treatment Psychopharmacology reconsidered: a concise guide exploring the limits of diagnosis and treatment , by Robert Haim Belmaker and Pesach Lichtenberg, Switzerland, Springer, 2023, 220 pp., €79.99 (hardcover), ISBN 978-3-031-40370-5." Psychosis, March 14, 2024, 1–2. http://dx.doi.org/10.1080/17522439.2024.2318309.

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