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The Lord's Supper in its New Testament context is an experience of Scripture, a reenactment of crucial divine acts in salvation history with Jesus' death and resurrection as the nexus. As such, it grounds communicants in the biblical metanarrative and directs them to generosity, forgiveness, and patient, hopeful witness. [ABSTRACT FROM AUTHOR]

We consider the category of “paschality”, introduced into Russian literature studies by Ivan Esaulov, in Anton Chekhov’s tale “In the Ravine”. In Russia, Easter is celebrated more solemnly than Christmas. According to I. Esaulov, this makes people give greater importance to life in Heaven and makes them ready to suffer and die in order to receive it. We recognize that the category of “paschality” can be fruitful for literature studies and, in particular, for the interpretation of Chekhov’s tale. Yet, we propose to amend it. We disagree with I. Esaulov’s opinion that giving a key importance to Easter distinguishes Russian Orthodoxy from the Christian West. But, first and foremost, we think that the paschal spirituality of the New Testament should not be juxtaposed neither to the Pascha (Passover, Exodus) of the Hebrew Bible, nor to the crucial role the New Testament gives to the Christmas mystery of the Incarnation. Instead, the paschal mystery should rather be seen as the continuation and fulfillment of both. This kind of “paschality” complements the social criticism of the tale “In the Ravine” and gives it a deeper sense. The horror described in “In the Ravine”, which reaches its culmination in the little child’s murder, is both exacerbated and softened by allusions to Christ’s birth and to Our Lady. Besides, due to references to the salvation of little Moses and the newborn Jesus, even ex negativo the tale alludes to Lipa’s and her fellow workers’ future salvation and liberation.

A contextual reading of biblical texts is crucial because it makes the theological message of the Bible relevant to its readers/hearers. This article is written on the basis that an Ethiopian meal context illuminates a better understanding of the Lucan Lord’s Supper text. The meaning of the fellowship that Jesus maintains in instituting the Lord’s Supper becomes better understood when seen in the context of dining together. It was in the context of the Passover Festival and his impending crucifixion that Jesus instituted the Lord’s Supper. The unity of the Twelve with each other and with Triune God (i.e., both a horizontal and vertical fellowship) is established by sharing from the same bread and cup. Jesus gave his body and blood, represented by the bread and cup, and enacted a close affinity. The article employs a tri-polar theory to discuss this text in an Ethiopian meal context. [ABSTRACT FROM AUTHOR]

The photocopy of a Passover Haggadah, a modest edition glossed in the Arabic of Iraqi Jews (written, as is customary, in Hebrew letters) leads to the contemplation of the recent and current status of the language and wades gently into the question of the hyphen. A few examples from literature, life, and especially life literature, are offered to illustrate the tongue's afterlife. The conclusion reveals partiality for continuity over rupture and finds in the language continued expressions of identity and memory. [ABSTRACT FROM AUTHOR]

According to Leviticus 7:12–15, the sacrifice of thanksgiving involved three kinds of unleavened bread (Lev 7:12), and prohibited anyone from leaving any of its flesh until morning (Lev 7:15). This article proposes that this dual requirement was intended to provide a symbolic link to the Passover meal (Exod 12:8–10), which acknowledged God's salvation of his people from bondage and slavery. This symbolic significance is confirmed through an examination of the use of the term »the sacrifice of thanksgiving« in the Psalter, in which the thanksgiving offering usually serves as a response to God's rescue from distress and as an expression of praise for God's salvation. This comparison aids our understanding of the symbolic significance of the thanksgiving offering in relation to the remembrance of the Exodus event. [ABSTRACT FROM AUTHOR]

The folios of the Barcelona, Kaufmann, and Sassoon Haggadahs (London, British Library, MS Add. 14761; Budapest, Hungarian Academy of Science, Kaufmann Collection, MS A 422; Jerusalem, Israel Museum MS 181/41) are full of illuminations that facilitate the understanding and exploration of the text. Word images push participants in the Passover seder to discover the text's riches by highlighting key terms and passages, exposing the literal meaning of idiomatic expressions, illuminating biblical verses, wrenching words out of context to reveal their interconnections and subtext, juxtaposing Hebrew—the sacred language—with the visual vernacular, and enlivening the gathering with pictorial puns. Some images gloss the text, while others expand its interpretive possibilities. Some images open onto a range of associations, while others redouble the text at hand. The addition of illumination to these haggadahs enriches the text's interpretive possibilities and structures fresh responses to its biblical story. In so doing, the imagery advances the main objective of the seder: to elaborate upon the story of God delivering the Jewish people from slavery in Egypt such that all participants in the celebration are deserving of praise. Densely freighted and multivalent, the interplay of word and image mediates the religious experience of the participants, imbuing these haggadahs with tremendous intellectual, religio-historical, and creative force. [ABSTRACT FROM AUTHOR]

Pentecostal scholarship in and about Africa is a vibrant arena in world Christianity, with an upswing in the proliferation of scholarly works on Pentecostal Churches and its centrality in the political and social fabric of African societies. Pentecostalism has been hailed for revival of Christian conservatism in Sub-Saharan Africa, predominated by the nominal Roman Catholics and Protestant Christianity. While some authors have studied African Pentecostalism with prejudgments based on other Christian traditions, some have hailed the theological innovations in healing and evangelism. The study of the Pentecostal end of year worship festivals unravels one of the innovations that justifies the uniqueness of African Pentecostalism, promulgating theologies and traditions on the one hand, and reinventing Judeo-Christian practices in African perspectives, which in a sense give African Pentecostal Churches a claim to divine originality, on the other. In another way, theologies, traditions, and practices emerging from the observance of the annual Pentecostal worship festivals place African Pentecostal Churches among the towering African Christian traditions, which then borrow rather than debunk such Pentecostal theological innovations. This article therefore discusses the Pentecostal Church reinvention of the ancient Jewish Passover festival to mirror the lives of African Christians in contemporary contexts. The ‘contextual theology’ analysis is employed to reflect on both the Jewish Passover and annual Pentecostal worship festivals, with a view of establishing how Passover (non-)parallels and reinventions have produced African Pentecostal theologies, traditions, and practices defining the uniqueness of African Pentecostalism.

This article introduces five of the most important Jewish religious holidays, which originate from the holy writings of the Torah. I started with Shabbat, the most significant Jewish holiday, and proceeded to observe Rosh Hashanah and Yom Kippur, which are closely connected. Subsequently, I continued with Pesach, the holiday commemorating liberation from Egyptian slavery, and finally, Shavuot, which celebrates the giving of the Torah on Mount Sinai. Although I did not want to give an exhaustive presentation on this subject, I have briefly pointed out the characteristics of each holiday, from the specific traditions to the meticulously prepared dishes. [ABSTRACT FROM AUTHOR]

Discussions of the prehistory of the rituals Passover and the Festival of Unleavened Bread have frequently held that they stem from distinct origins and purposes. In part, this claim corresponds with the biblical presentation of the rituals as distinct and separable. But in an academic tradition reaching back to the early 19th century, scholarly reconstructions have additionally assumed that the rituals suggest sociological details about the putatively distinct populations that observed them—that Passover was a rite associated with nomadic pastoralists and Unleavened Bread served an agrarian populace. This article challenges such notions based on ritual texts from Emar. Emar's ritual writings—especially those detailing the zukru festival—demonstrate that Passover and the Festival of Unleavened Bread share a structure for equinoctial ritualizing that suggests a history of those rites as integral to one another and refutes notions of their separability based on equation with social lifestyles. [ABSTRACT FROM AUTHOR]

Copyright of Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents a new hypothesis regarding the social and ideological functions of the otherwise unknown festival to commemorate Jephthah's daughter and the meaning of its symbols and occasions. A unique event in the biblical world, this festival is the only time known to us in which Israelite women were expected to appear together in public assembly. Jud 11:39–40 enjoin "the daughters of Israel" to celebrate it annually. The story of Jephthah's daughter, summarized in Jud 11:34–39, evokes and develops many themes that intersect with the depiction of and the prescriptions for observing two well-known festivals that share a season: the holiday of Passover and the Festival of Unleavened Bread, Maṣṣot. A synthesis of the correlations among the holidays will suggest that the festival dedicated to honoring Jephthah's daughter was an early, long-lasting folk version of Maṣṣot in which the daughter represented the festival's ritual staple, unleavened bread. [ABSTRACT FROM AUTHOR]

The gradual loss of importance of text-based theories in literary studies has increased the importance of reader-centered theories in this process and has drawn attention to the importance of the role of the reader rather than the writer and the text in the production of meaning. The polysemy of literary works, the richness of emotion and thought aroused in the person who will receive them, invalidated the singularity of the existing meaning in the texts and formed the basis of the view that this new production would add a new dimension to the text, for each reader to reshape the text. Since the presence of the reader is important in literary works, the reader-centered theories such as Impressionism, Emotional Effect Theory and Reception Aesthetics have revealed the role of the reader in the activity of making sense of the text and its functionality in reading, based on their principles and criteria. Based on the three reader-centered theories we have chosen in this study, the approaches developed by the theories towards reader models, the power or limitations of the reader against the text are explained with the answer to the question of what the reader means. At what points these theories, which prioritize the position of the reader, affect each other, their commonality with each other and the aspects in which they differ are another important aspect of our research. [ABSTRACT FROM AUTHOR]

In rabbinic tradition, measures, weights, and volumes are of great importance in many halachic matters. The rabbis had to establish and explain: What is the minimum amount of food one must eat in order to recite the blessing after a meal? What is the maximum amount of non-kosher food in a kosher food that will not make the food inedible? What is the minimum amount of unleavened bread that one should eat on the first two days of Passover? Why is a person unjust if he weighs inaccurately and even if he weighs accurately and gives nothing extra? How is it possible to punish a person for an act he has not yet committed (ie, before „unfair" weighing or measuring)? [ABSTRACT FROM AUTHOR]

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay explores a remarkable manuscript, the so-called Hileq and Bileq Haggadah (Paris, BnF Ms. Hébreu 1333), illuminated in southern Germany in the fifteenth century. Our focus, in particular, is on the image that accompanies the Shefokh ḥamatkha prayer, an invocation of God's vengeance upon nonbelievers. Here, we posit the role of the Shefokh ḥamatkha folio within the context of the Hileq and Bileq Haggadah, suggesting that its prominent position and extravagant visual program involve the reader–viewer in a performative scenario that inflects the meaning of the other images in the book as well as the enactment of the Seder ritual itself. The messianic import of the folio is underscored by its enactive language, both visual and oral, and predicated on the emotional communities that coalesced around the Passover ritual in the later Middle Ages. [ABSTRACT FROM AUTHOR]

Very little is known about the chalice used by Jesus of Nazareth at the Last Supper. The first Christians used a cup of blessing for the Eucharistic celebration (1Cor 10:16), which insinuates that Jesus used a ritual cup. An exegetical study of the synoptic gospels reveals that this ritual dinner was celebrated in the home of a wealthy disciple of Jesus, who would have lent him the most valuable cup of blessing owned by the family. Hence, it is unlikely that this cup was made of common and cheap materials, such as ceramic or wood. The only mention of this cup in the early centuries is due to St. John Chrysostom, who states (ca. 395 AD) that it was not made of silver. However, its veracity is not reliable due to the lack of earlier comments. In recent decades, archaeological excavations in the Holy Land have revealed that, at the time of Jesus, the use of vessels carved in limestone was common in Jerusalem for ritual practices in the domestic sphere because they were considered unsusceptible to impurity. This fact suggests that the chalice of the Last Supper might have been a valued cup of carved stone, which is consistent with the use of such bowls in the Hellenistic–Roman period among the aristocratic classes. [ABSTRACT FROM AUTHOR]

Over the past several years, there has been much debate on the nature of Christ's intercessory work in Hebrews. At present, the most recent arguments are in favor of understanding it in view of a continuing Yom Kippur atoning liturgy or an atoning tamid sacrifice. This article argues that a continuing sacrificial framework of any variety does not best explain the presentation in Hebrews of Jesus's ongoing work. Through an analysis of the passages in which Jesus's body and intercession are related and through recourse to patristic and medieval interpreters, this article argues that Jesus's intercession--and the role of his body and blood therein--is best understood through the frameworks of the ark and the paschal blood. [ABSTRACT FROM AUTHOR]

"In Hitler's Munich: Jews, the Revolution, and the Rise of Nazism" by Michael Brenner is a comprehensive exploration of the Jewish experience in Munich during the rise of Nazism. The book sheds light on the Jewish dimension of the Munich Revolution, highlighting the antisemitic reaction it provoked. Brenner emphasizes the polarized and violent atmosphere in Munich, which played a significant role in Adolf Hitler's transformation and the development of his antisemitic ideology. The book also examines the impact of the Beer Hall Putsch on the Jewish community in Munich, revealing their fear and the escalating antisemitic sentiment in the city. Overall, the book provides valuable insights into the historical context and events that contributed to the rise of Nazism in Munich. [Extracted from the article]

This article addresses how Jewish food practices are an expression of Jewish theology. It addresses the question: how is Jewish food ‘God talk?’ and what forms does it take? Jewish dietary practices, the kosher laws, etc., are a kind of Jewish body-language. Attention is paid first to biblical and Rabbinic laws of kashrut (dietary laws), and then how they are ‘theological’. The biblical and post-biblical terms for clean and unclean animals are discussed, and the main principles of the kosher preparation of foods, namely the blood prohibition, the non-mixing of milk and meat, and kosher versus non-kosher wine. Also discussed are ‘kosher for Passover’, the kashrut of animal byproducts like milk and eggs, and of plant-based foods. All these expressions of kashrut suggest that making conscious distinctions (havdalot) is an implicit or explicit act of the imitation of God. In addition to the kosher laws, Jewish holiday foods and the typically Jewish ritual practices of eating, reading, and talking about food at the table, as in the Passover Seder, also embody and accentuate Jewish religious values. Particular attention is paid to sensory non-verbal communication through ‘Jewish flavour principles’ in the tastes and textures of symbolic and characteristic Jewish foods, and the ‘evaluative conditioning’ that occurs when ‘words of Torah’ are recited while eating them. Such practices evoke multisensory experiences, which are expressed in synesthetic metaphors of experiences of the Divine. The entry concludes that a Jewish theology of food is an embodied metaphorical theology, doing things with words and food as a kind of ‘culinary midrash’, a Jewish way of talking about and talking to God.

Along with the resurrection, the trial and death of Jesus forms the climax of the gospel accounts and stands at the heart of Christian preaching. After briefly surveying the relevant sources, the following article will highlight the apologetic and literary nature of the canonical Christian gospels, the earliest surviving ‘lives’ of Jesus. It will then sketch the religio-political circumstances of first-century Jerusalem, situate Jesus’ last few hours against that broader backdrop, and examine a number of key gospel traditions. A final reflection will point to some of the theological ways in which Jesus’ death was interpreted by his earliest followers.

This paper discusses a unique miniature in a fifteenth-century Ashkenazi Passover Haggadah. The image represents a young woman holding an open book at a spread Seder table at the opening words of the Maggid, the narrative part of the Haggadah. The image of the woman is reminiscent of Christian representations of female patrons, saints, and the Virgin Mary herself. Having demonstrated this similarity, this article attempts to explain it by exploring to what degree the concept of the 'ideal woman' was shared in Jewish and Christian cultures. Since the lady in the Haggadah is clearly interacting with a book, the article also surveys textual evidence of female education in medieval Ashkenaz and women's participation in religious rituals, to examine to what degree portraying the lady this way could reflect the reality of fifteenth-century Ashkenaz. The findings suggest that the authorship of the Haggadah may have deliberately drawn a visual parallel between the lady in the Haggadah and the Virgin Mary in order to challenge the latter's unique position in Christianity and counterweight her ever-growing cult. [ABSTRACT FROM AUTHOR]

The Cathedral of Valencia, Spain, has preserved the so-called Holy Chalice of the Last Supper since 1437. It consists of a foot, a gold stem, and an upper cup carved in agate stone. Based on a pious tradition, this cup is supposed to be the one used by Jesus of Nazareth to institute the Eucharist. According to an archeological study published in 1960, this agate bowl was crafted around the 2nd–1st centuries BC, but people visiting this famous relic often wonder about its authenticity and about the evidence supporting it as a Hellenistic–Roman cup. Attempting to clarify this concern, a photographical characterization of the agate cup is presented and discussed. The main conclusions are the following: (i) The typology of the bowl is common to classical tableware, but the wall thickness, shape of the rim, and foot are typical of gemstone cups from the Hellenistic–Roman period. (ii) This cup would have been extremely valuable, which agrees with the location of the Cenacle in the aristocratic neighborhood of Jerusalem. This case study highlights the importance of further investigating the dating of historical objects as a key issue to support their authenticity. [ABSTRACT FROM AUTHOR]

This academic analysis delves into the rich tapestry of Jewish theology and rituals, focusing on prayers and festivals. Beginning with an exploration of Tefillah, the prayers central to Jewish life, it examines the significance of the three daily prayers: Shacharit, Mincha, and Ma'ariv, each tethered to distinct moments in the day. The symbolism of the Tallit prayer shawl and the commandments surrounding prayer in Jewish religious literature elucidate the depth of these practices. Furthermore, it investigates the role of the synagogue as a communal hub for worship, underscoring its importance in Jewish spiritual life. Moving beyond prayers, it unravel the intricate fabric of Jewish festivals, highlighting their theological underpinnings and ritualistic significance. From the Passover/Pesach festival, commemorating the liberation of the Israelites from Egypt, to the Pentecost/Shavuot Festival, celebrating the giving of the Torah at Mount Sinai, each festival encapsulates profound theological truths. Additionally, it explores the sacred observance of Shabbat/Sabbath, Rosh Hashanah, Yom Kippur, Sukkot, and Hanukkah, uncovering the layers of meaning embedded within these annual celebrations. In synthesizing these themes, Its analysis underscores the integral role of theology and rituals in Jewish life, weaving together threads of tradition, community, and spirituality. This exploration not only deepens our understanding of Jewish faith but also invites reflection on the Jewish culture. [ABSTRACT FROM AUTHOR]

The word πάσχω, "to suffer," occurs several times in the Wisdom of Solomon, especially in chaps. 11-19, and specifically to refer to the final punishment of the wicked Egyptians through the last plague and the defeat at the Red Sea. Pseudo-Solomon creatively uses this term to subtly evoke a larger understanding of Passover (πασχα), with both temporal and eschatological implications for righteous and wicked individuals. The subsequent πάσχω / πασχα wordplay further illustrates three guiding principles that Pseudo-Solomon highlights in the second half of the book. Above all, the wordplay emphasizes that one experiences God's unified just activity as either reward or punishment depending on one's disposition and overall response to God. [ABSTRACT FROM AUTHOR]

Descriptions of the Passover evening service in Gaonic writings of the late ninth and early tenth centuries include the word ḥaliq as an alternative term for ḥaroset , a sweet and sour dipping sauce made from fruit and nuts. Through a diachronic view of ḥaroset in both the Greco-Roman context of the rabbinic Passover meal and the ʿAbbasid context of Gaonic Judeo-Arabic writing, I argue that the etymology of ḥaliq should be derived ultimately from the Latin allec , referring to a fermented fish sauce that was an essential ingredient of the dipping sauces from which ḥaroset evolved. I conclude with a survey of how ḥaliq (and words derived from it) was maintained as a term for ḥaroset in Jewish languages around the world from the Middle Ages until the present day. [ABSTRACT FROM AUTHOR]

The purification of the Temple by king Hezekiah, and the following celebrations of the Passover, as described in 2Chr. 29-30, have attracted much contemporary scholarly attention. They also attracted the attention of the ancient rabbis. Because Hezekiah is described in the Hebrew bible as a righteous king, who followed God's law, the way he celebrated the Passover was assumed by the rabbis as legally valid. Yet, the Chronicler refers to Hezekiah's Passover celebrations and says that they were not done in accordance with the law (2Chr. 30:18). This has troubled the ancient rabbis, and the Tannaitic tradition concerning Hezekiah's Passover attempts to resolve this problem. That tradition exists in two versions: one in the Tosefta in tractate Pesahim, and the other in the Tosefta in tractate Sanhedrin, and in the parallel baraitot in both the Palestinian and the Babylonian Talmud. The present article suggests that a close reading of the two versions indicates that the text was expanded, and it suggests an identification of the secondary material which was added. This makes possible a re-consideration of the purpose and meaning of the added comments, and a better treatment of the variant readings existing in the major text-witnesses of the Tosefta. [ABSTRACT FROM AUTHOR]

This article contends that John portrays not only Jesus's death but his entire progression to the Father (that is, his crucifixion, resurrection, and ascension) sacrificially. Discussions of Jesus's sacrifice in John have tended to focus on Jesus's death. Such an emphasis on death, however, coheres neither with the way John presents Jesus's crucifixion and ascension as a singular action nor with how most ancient persons understood ritual sacrifice. It is more likely that John and his ancient audiences would have been attuned to the sacrificial connotations not only of Jesus's death but of his arrest, trial, burial, resurrection, and ascension. By adjusting the hermeneutical category of sacrifice to agree with ancient understandings of the ritual act and its instantiations on Yom Kippur and Passover, this article traces the sacrificial logic running through John's passion and resurrection narratives. It then concludes by demonstrating the significant social and theological implications of Jesus's sacrifice in the Gospel of John. [ABSTRACT FROM AUTHOR]

This article aims to analyse the political and social services of non-Muslims during the Fatimid dynasty (909-1171 A.D.) and their impact. This era has a significant position in Muslim history regarding the development and stability in various fields including knowledge, thought, civilization and industry. The socio-political conditions of the Fatimids were so inclusive and harmonious, that not only there were opportunities of progress for the Muslims but also an encouraging environment was present for the non-Muslims as well. Although, the majority of Egypt's population was Muslim during this period, there were also Christians, Jews and the followers of other religions too. The Fatimid caliphs fully protected the rights of the followers of different religions, paid attention to the construction and repair of their places of worship and gave them freedom of expression. As a result of this practice regarding religious harmony, non-Muslims rendered valuable services in politics, finance, commerce, and academic fields. In this regard, many historians, including Yaqub Bin Yusuf, Isa Bin Nestorius, Abu Saad al-Tustari, Fahad Bin Ibrahim, Mansha Bin Ibrahim al-Qazzaz, Abu Saad and Abu Mansoor have highlighted the contributions of the non-Muslims. However, the roles of such non-Muslim ministers and advisors have been controversial and various serious allegations have been leveled against them, which need to be investigated. In this background, analyzing the political and social services of non-Muslims and their effects in the Fatimid period is an important issue in academic circles. This research article has been presented to fulfil this academic need. [ABSTRACT FROM AUTHOR]

As a devotional part of the eucharistic liturgy, the Agnus Dei also carries a missional aspect. Exegeting the verse Jn 1.29 ('Behold the Lamb of God...') two major theories of the atonement are seen to be involved and are applicable to the meaning of the Agnus Dei. These two theories of the atonement (ransom and substitutionary) in their relationship to each other are noted, and a primary emphasis on the ransom theory and its background of the Passover is argued for. The Passover Lamb focus is seen as liberative and missional. This leads to seeing the Agnus Dei in its referring to the redeeming death of Christ ('Lamb of God') as appropriately accompanied by the fraction of the bread. The history of the Agnus Dei and its Eastern Orthodox roots are brought to bear, as are our modern Anglican liturgical forms. [ABSTRACT FROM AUTHOR]

The Cathedral of Valencia has kept an important relic since 1437: the Holy Chalice of the Last Supper. It consists of an agate cup, a gold stem, and a gemstone foot. According to a pious tradition, this cup is the one used by Jesus of Nazareth to institute the Eucharist. Tourists visiting Valencia Cathedral often doubt its authenticity. There are certain queries that pilgrims wonder about, some of which have not been studied in depth. For example: What is known about the family who owned the chalice? Why would Jesus use a gemstone cup instead of one made of glass, silver, or gold? Aimed at clarifying these concerns, the research methodology was essentially centered on a review of the literature. The main conclusions are the following: (i) The Cenacle belonged to a rich disciple of Jesus, who would have lent him a valuable cup of blessing. Quite likely, it was the family of Saint Mark, who had a close link with Saint Peter. (ii) It is unlikely that Jesus used a cup made of glass because this material was relatively affordable. By contrast, gemstone vessels were highly appreciated. This case study highlights the importance of promoting historic and scientific studies about Christian artworks as a pre-requisite to foster heritage tourism. [ABSTRACT FROM AUTHOR]

Contribution to the essay forum "The Jewish Recipe." [ABSTRACT FROM AUTHOR]

The first illustrated haggadah of the print era was published around 1505 by David and Samuel ibn Nahmias in Istanbul (henceforth "Istanbul Haggadah"). It was embellished with woodcuts that had been commissioned in 1492 in Naples. This paper approaches the Istanbul Haggadah as a cultural product of the early Sefardi Diaspora. A comparative iconographic method reveals idiosyncrasies in relation to the tradition of medieval manuscript haggadot, which are then contextualized within the cultural ambience of the early Sefardi Diaspora in Naples, where Don Isaac Abarbanel played a central role as a spiritual and communal leader. My analysis is based on three types of information and sources: Abarbanel's post-expulsion writings, among others a commentary on the haggadah; book-historical data on the early phases of printing; and historical information on the lives of the refugees. Most Sefardi printing projects from the post-expulsion years were aimed at meeting the spiritual needs of the community of exiles. The Istanbul Haggadah, and particularly its illustration program, was a fitting compliment to these endeavors. [ABSTRACT FROM AUTHOR]

This article explores complementary dimensions of Jewish diversity in Israel. In the past two decades Jews have evolved in polarising directions: whereas the fringes of ultra-Orthodox and the secular widened, the traditional middle narrowed. Within each sector, religious identification across an individual's life cycle is dynamic, with the ultra-Orthodox and religious bolstering their religiosity and the secular and traditional moving away from any religious patterns. Alongside some significant differences among the religious sectors in attitudes and behaviours, such as the importance of being Jewish or the observance of ongoing rituals, there are broad consensuses on matters of belonging to the Jewish people, the importance of remembering the Holocaust, and the celebration of the major Jewish holidays. Still, Israeli society sees disagreements over values and institutions that the state should maintain, and over tension between Judaism and democracy. The discussion assesses differences in religious identity between Israel and Europe and the implications of this for European Jewry. [ABSTRACT FROM AUTHOR]

Passover celebrations are always repeated every year for Christians, although not as festive as Christmas. Christian Passover events are a series of events from the death of Jesus Christ on the cross and His resurrection on the third day. There have been many attempts to reduce the events of the cross and deny the crucified figure of Jesus Christ. This research tries to explore and examine the meaning of Easter in Christianity and how it relates to the Messianic Covenant in Genesis 3:15. The method used is qualitative with a literature review approach, examining the red threads of the Old and New Testaments regarding Passover, where in the conclusion there is a relationship between Genesis 3:15 concerning the Messianic covenant as a type and its antitype or fulfilment is in the event of the cross, and this is a work God's salvation in overcoming human sin, on the one hand God's justice is satisfied by punishing sin on the cross, and on the other hand it shows God's love for humans. Thus, as people who believe in Jesus Christ, they must understand the meaning of this Passover in their daily lives, and moreover, theological high school students and church pastors must understand that and educate the congregation to maintain the spirit of Passover. BAHASA INDONESIA ABSTRACT: Perayaan Paskah selalu berulang setiap tahun bagi umat Kristiani, meskipun tidak semeriah Natal. Peristiwa Paskah adalah suatu rangkaian peristiwa dari kematian Yesus Kristus di kayu salib dan kebangkitan-Nya pada hari yang ketiga. Banyak upaya untuk mereduksi peristiwa salib dan menafikan sosok Yesus Kristus yang tersalib. Penelitian ini mencoba menggali dan mengkaji makna paskah dalam kekristenan dan apa hubungannya dengan kovenan Mesianik dalam Kejadian 3:15. Metode yang dipergunakan adalah kualitatif dengan pendekatan kajian Pustaka, menelisik benang merah Perjanjian Lama dan Perjanjian Baru tentang Paskah, di mana dalam simpulan terdapat hubungan antara Kejadian 3:15 tentang kovenan Mesianik sebagai tipe dan antitipenya atau penggenapannya ada pada peristiwa salib, dan ini merupakan karya keselamatan Allah dalam mengatasi dosa manusia, di satu sisi keadilan Allah terpuaskan dengan menghukum dosa di salib, dan di sisi lainnya menunjukkan kasih Allah pada manusia. Dengan demikian sebagai umat yang percaya kepada Yesus Kristus harus memahami makna Paskah ini dalam kehidupan sehari-hari dan terlebih bagi mahasiswa Sekolah Tinggi Teologi dan para gembala gereja harus memahami itu dan mengedukasi jemaat untuk tetap menjaga semangat Paskah.

Todat Yehoshua (1935), a Hasidic commentary on the Passover Haggadah by Rabbi Yehoshua Heschel Rabinowitz of Monastyrishche, Ukraine, later of Brownsville, New York, offers an important perspective on Orthodox experience in North America in the interwar period. On his reading, the Haggadah invites an understanding of history that recognizes and contends with all that is radically unholy: from secularism, enlightenment, and Zionism in the Jewish camp, to Marxism, communism, anarchy, Nazism, and contemporary antisemitism. As a Hasidic tsadik and émigré rabbi, R. Yehoshua Heschel sought to revitalize religion as an existentially vital facet of being, while encouraging those around him to forge a Jewish identity loyal to the past and empowered to rise to the challenges of the present. [ABSTRACT FROM AUTHOR]