A Passover Haggadah: Go Forth and Learn by David Silber

By David Silber

Hebrew and English textual content with new observation and essays.

Rabbi Silber has given us books in a single: the Haggadah itself, in English and Hebrew, together with his seder observation and a set of essays that supply shut readings of the vintage biblical and rabbinic texts that tell Seder-night ritual and narration. either elements paintings fantastically jointly to light up the significant topics of Passover: peoplehood, Covenant, our courting to ritual, God’s presence in heritage, and different very important concerns that resonate with us all. simply as midrash makes an attempt to bridge the space among old textual content and modern that means, Rabbi Silber’s Haggadah offers new resources of perception that deepen the Passover event for today’s readers.

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Mplete wasbings and ten ablutions of bands and feet (mYoma 3:3) oacb time the clothes are c:banged - (1} before the momiDg Tamid, (2) after the morning Tamid md before the Yom Kippur sacrifices, (3) afler the sending away of the scapegoat and bc:fore the bumt offerings, (4) after the bumt afferings and before the removal of the cemer and PJII, and {5) before the evening Tamid. LniliC14 1-16, p. 1047. 50 mYoma 3:6. 1 L Literally, the buU see1n11 to be slaughtered twice. The rabbis explain this duplication by assuming a twofold c:onfession over the bull: see mYoma 3:8 md 4:2.

See Clement of Alexandria, bct~rpts from Theodobls 21 (discussed below on pp. 240-243); and N. Bezalel, "Ciement of Alexandria on an Unknown C11stom in the Temple Service of the Day of Atonement" [in Hebrew] Sinai 103 r:s (1989) 177-178. 51 Lev 16:12-13; mYotna 5:1. hare Mot 3; yYoma 1:5, 39a-b; bYoma S3a. Z. 6, pp. 1028-1031. n De specialllms leg;bws 1:72. R. B. Grcenspahn. B. L. ), NOJUishedwith Peace (Chico, 1984; pp. lSS-171). ,. Leg<~tlo ad Gaiatn 306; mYoma 5:1. 61 This item i9 mentioned by ll QTemple &roll xxv:6 and mYoma 4:3; 5:4, tbough the Tannaitic sources do not describe it as golden..

Dissertation, Washington, Catholic University, 1990), pp. H. D. dissertation, Manchester, 1973), pp. 127-132. Being ofpriestly descent and writing shortly after the destruction of tbe temple. Josephus is valuable mostly for rec:onslruc:ting details ofthe temple ritual. His interpretations are mucb shorter than those of Philo; I have therefore not devoted a separate section to Josepbus but have included the relevant Observations in the appropriate places. Here, the generat observation may suffice that the wording of Josepbus' explanatioo ofthe Yom Kippur ritual clearly reveals that be was addressing a Gentile audience.

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