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Relevant bibliographies by topics / Seder (Passover)

Academic literature on the topic 'Seder (Passover)'

Author: Grafiati

Published: 26 July 2024

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Journal articles on the topic "Seder (Passover)"

1

Kulp, Joshua. "The Origins of the Seder and Haggadah." Currents in Biblical Research 4, no. 1 (October 2005): 109–34. http://dx.doi.org/10.1177/1476993x05055642.

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Emerging methods in the study of rabbinic literature now enable greater precision in dating the individual components of the Passover seder and haggadah. These approaches, both textual and socio-historical, have led to a near consensus among scholars that the Passover seder as described in rabbinic literature did not yet exist during the Second Temple period. Hence, cautious scholars no longer seek to find direct parallels between the last supper as described in the Gospels and the rabbinic seder. Rather, scholarly attention has focused on varying attempts of Jewish parties, notably rabbis and Christians, to provide religious meaning and sanctity to the Passover celebration after the death of Jesus and the destruction of the Temple. Three main forces stimulated the rabbis to develop innovative seder ritual and to generate new, relevant exegeses to the biblical Passover texts: (1) the twin calamities of the destruction of the Jerusalem Temple and the Bar-Kokhba revolt; (2) competition with emerging Christian groups; (3) assimilation of Greco-Roman customs and manners. These forces were, of course, significant contributors to the rise of a much larger array of rabbinic institutions, ideas and texts. Thus surveying scholarship on the seder reviews scholarship on the emergence of rabbinic Judaism.

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Marcus, Joel. "Passover and Last Supper Revisited." New Testament Studies 59, no. 3 (June 10, 2013): 303–24. http://dx.doi.org/10.1017/s0028688513000076.

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Although Jesus' Last Supper probably took place on the night before Passover (as in John) rather than on the first night of Passover itself (as in the Synoptics), it contained elements strongly marked by the Jewish institution of the Passover seder (fixed order of service) and haggadah (ritual retelling of the exodus events). These elements were not, as some scholars of Judaism have recently argued, post-70 CE developments. Rather, evidence fromJubilees, Philo, and the NT itself indicates that seder and haggadah already existed in some form in the pre-70 period.

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Kalista, Kamila. "Romans, jedzenie i zbrodnia. Nawiązania do tradycji seder w filmach Woody’ego Allena." Kultura Popularna 2, no. 56 (June 29, 2018): 88–100. http://dx.doi.org/10.5604/01.3001.0012.1139.

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Passover is one of the most important Jewish holidays. It starts with dinner - Seder. Family gathered on this day drink red wine as a symbol of freedom and happiness. They eat matzo - flat bread to remember that Hebrews left Egypt grabbing unready bread leaven. The central place of the table is taken by the Seder plate with zeroa – shank bone, beitzah – roasted, hard – boiled egg, karpas – a vegetable, maror – bitter herbs, chazeret – bitter vegetable, charoset – sweet dessert. Most of described traditional dishes are visible in Seder scene of films Crimes and Misdemeanours (1989) and Café Society (2016) by Woody Allen. In both films the extended families are gathered together. Their members’ personalities reflect symbols of Seder dishes.

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Coben, James. "It’s in the “Telling” (by Asking): A Passover Analogy to Explain the Enduring Foundational Nature of Carrie Menkel-Meadow’s Dispute Resolution Scholarship." Texas A&M Law Review 10, no. 1 (October 2022): 25–42. http://dx.doi.org/10.37419/lr.v10.i1.2.

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One true measure of whether ideas are “foundational” is whether they will resonate with future generations. Judaism, one of the world’s oldest religions, offers an annual ritual—the Passover Seder—that exemplifies success in passing down foundational ideas. That ritual, among other things, posits that to tell an enduring story, it must be told in ways that inspire many different kinds of people—with widely disparate motivations, perspectives, and abilities—to engage with, relate to, and understand the story. This Essay asserts that Carrie Menkel-Meadow’s dispute resolution scholarship is very much a successful “telling” with many characteristics remarkably similar to the Passover Seder. And that in turn explains why Menkel-Meadow’s work has been so important to the first generation of dispute resolution scholars and practitioners, and why it will endure as foundational for generations to come.

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Carmichael, Deborah Bleicher. "David Daube On the Eucharist and the Passover Seder." Journal for the Study of the New Testament 13, no. 42 (April 1991): 45–67. http://dx.doi.org/10.1177/0142064x9101304203.

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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 (February 18, 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 interpretation of the Pesach traditions.

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Reisman, Emily. "Next Year, Together." Canadian Food Studies / La Revue canadienne des études sur l'alimentation 7, no. 1 (July 12, 2020): 5–7. http://dx.doi.org/10.15353/cfs-rcea.v7i1.415.

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This commentary describes a virtual seder (the ceremonial Passover meal) as it is reformatted by Covid-19. Dwelling on a shift in the closing lines of the socially-distanced digital dinner from “next year in Jerusalem” to “next year, together,” the essay explores the politics of place in articulations of hope and the role of ritual in potentially rewriting them.

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8

Buda, Zsófia. "Our Lady at the Seder Table." Religions 15, no. 2 (January 24, 2024): 144. http://dx.doi.org/10.3390/rel15020144.

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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.

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Ryan, Maurice. "Christians and the Jewish Passover seder: Christian educational responses to a Jewish celebration." Journal of Religious Education 70, no. 1 (February 11, 2022): 63–75. http://dx.doi.org/10.1007/s40839-022-00160-2.

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Nisonen Oliver, Miriam. "Assimilationist Messaging in Fromental Halévy’s La Juive." Nota Bene: Canadian Undergraduate Journal of Musicology 15, no. 1 (June 18, 2022): 20–50. http://dx.doi.org/10.5206/notabene.v15i1.15031.

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Fromental Halévy’s grand opera La Juive premiered in 1835 and was notable for its inclusion of Jewish characters. Halévy was not only an operatic composer, but a French Jew in Paris during a time when the Reform Judaism movement was developing, often leading to a more assimilated form of Judaism than traditional movements. This paper aims to analyse the portrayal of Jews in La Juive, through an examination of the differences between the Jew Eléazar and his daughter Rachel, a musical analysis of the Passover seder scene, and a grounding in the cultural zeitgeist of the Jewish communities of France in the nineteenth century. Through this analysis, Halévy’s musical portrayals of Eléazar and Rachel demonstrate the practice of assimilating into gentile society in order to avoid antisemitism.

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Books on the topic "Seder (Passover)"

1

ill, Behrens Terry, ed. Passover. Chicago: Childrens Press, 1987.

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2

(Organization), Montreal Second Generation, ed. Passover third seder. [Montreal?: Montreal Second Generation, 1986.

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3

Rose, David W. Passover. Austin, Tex: Raintree Steck-Vaughn, 2010.

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4

Rose, David W. Passover. London: Evans, 1997.

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Rose, David W. Passover. London: Evans, 2000.

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Rose, David W. Passover. Austin, Tex: Raintree Steck-Vaughn, 1997.

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7

Guttman, S. Daniel. The Passover zoo seder. Gretna, La: Pelican, 2011.

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8

Roe, Halper, ed. Passover Haggadah. Westport, Conn: Bayberry Press, 1986.

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9

Kimmelman, Leslie. Hooray! it's Passover! [New York]: HarperCollinsPublishers, 1996.

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10

Arnow, David. Passover: Renewing an ancient conversation. Washington, DC: New Israel Fund, 1999.

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Book chapters on the topic "Seder (Passover)"

1

Hauptman, Judith. "Thinking about the Ten Theses in Relation to the Passover Seder and Women’s Participation." In Meals in Early Judaism, 43–57. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137363794_3.

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Leonhard, Clemens. "The Introduction of the Hallel into the Passover Seder and the Split of the Chapters 114 and 115 in the Book of Psalms." In On Wings of Prayer, edited by Nuria Calduch-Benages, Michael W. Duggan, and Dalia Marx, 233–50. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110630282-015.

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3

"Was the Last Supper a Passover Seder?" In Passover, Pentecost and Parousia, 66–89. BRILL, 2010. http://dx.doi.org/10.1163/9789004397125_007.

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4

"PRERABBINIC DESCRIPTIONS OF THE PASSOVER EVE RITUAL:." In The Origins of the Seder, 14–28. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430674.6.

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"The Passover Seder: Ritual Dynamics, Foodways, and Family Folklore." In Food in the USA, 203–14. Routledge, 2013. http://dx.doi.org/10.4324/9780203951880-23.

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6

Shreiber, Maeera Y. "Coda: Holy Insecurity." In Holy Envy, 133–42. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9781531501723.003.0006.

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This study focuses on a host of emotions engendered by the Jewish Christian borderzone. Many of these intense reactions presume that each of these two religions are fully defined and discrete entities, each occupying a stable ground. To counter this perspective, and to suggest new ways of engaging this interreligious space, the book concludes with Martin Buber’s evocative locution “holy insecurity.” Discussions of Leonard Cohen’s “Hallelujah” as the site of a theological tug-of-war and of that controversial phenomenon sometimes known as “the Gentile Seder” (Passover ritual meals hosted by non-Jews) serve as two strong opportunities for critical analyses of Buber’s generative ideas.

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"Chapter 1: History of the Passover Holiday and the Passover Seder Service as Reflected in the Haggadah." In Jewish Reform Movement in the US, 3–21. De Gruyter, 2017. http://dx.doi.org/10.1515/9783110524703-002.

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8

Harman, Dilshat. "Here Comes Moshiach: Humor in the Miniatures Depicting Messiah at the Seder in the “Hileq and Bileq Haggadah” (Second Half of Fifteenth-century, South Germany)." In Laughter and Humor in the Slavic and Jewish Cultural Traditions, 12–30. Institute of Slavic Studies, Russian Academy of Sciences; Sefer, 2021. http://dx.doi.org/10.31168/2658-3356.2021.2.

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The subject of this article is an illustrated sheet from the Hileq and Bileq Haggadah (Paris, National Library of France, Ms Hébreu 1333, 2nd half of the 15th century) – fol. 24v. It depicts characters watching the arrival of the Mashiach and a man with a jug pouring liquid on the Maschiach and the person meeting him. Having examined these miniatures in the context of the iconography of the coming of the Mashiach to the Seder, prevailing by that time in Ashkenaz, I come to the conclusion that they bear evidence of how humor could be used in the ritual of waiting for the Mashiach during the 15th century Passover celebration. Textual sources of the 16th–17th centuries describe it as extremely serious, but the humorous nature of the images suggests that in the context of the Passover celebration, there were a number of possibilities for its perception and experience. The comic elements of the miniature actualize the arrival of the Mashiach for the audience, involving them in the image and are an example of a specifically Jewish approach to the use of humor for pedagogical purposes.

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9

Dubler, Joshua, and Vincent W. Lloyd. "Concluding Meditations." In Break Every Yoke, 235–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190949150.003.0007.

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In two concluding vignettes, the authors gesture toward how the religious traditions of their divergent upbringings inform their respective abolitionist commitments. Dubler, who was raised an observant Jew, reflects on how, among other aspects of the Jewish tradition, his formative encounters with Passover seder helped shape him into the abolitionist he is today. Drawing a connection between Jewish liturgy and the nineteenth-century abolitionist opponents of slavery, Dubler accounts for how the book acquired its title. Lloyd reflects on the experience of “witness” and how the ambivalence of this practice motivated his interest in prison abolition, and his scholarship. Both authors meditate on how direct action, prison education, scholarship, and citizenship are entangled, and how those tangles can be worked through Judaism or Protestantism.

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Epstein, Irving R., and John A. Pojman. "Complex Oscillations and Chaos." In An Introduction to Nonlinear Chemical Dynamics. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195096705.003.0014.

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After studying the first seven chapters of this book, the reader may have come to the conclusion that a chemical reaction that exhibits periodic oscillation with a single maximum and a single minimum must be at or near the apex of the pyramid of dynamical complexity. In the words of the song that is sung at the Jewish Passover celebration, the Seder, “Dayenu” (It would have been enough). But nature always has more to offer, and simple periodic oscillation is only the beginning of the story. In this chapter, we will investigate more complex modes of temporal oscillation, including both periodic behavior (in which each cycle can have several maxima and minima in the concentrations) and aperiodic behavior, or chaos (in which no set of concentrations is ever exactly repeated, but the system nonetheless behaves deterministically). Most people who study periodic behavior deal with linear oscillators and therefore tend to think of oscillations as sinusoidal. Chemical oscillators are, as we have seen, decidedly nonlinear, and their waveforms can depart quite drastically from being sinusoidal. Even after accepting that chemical oscillations can look as nonsinusoidal as the relaxation oscillations shown in Figure 4.4, our intuition may still resist the notion that a single period of oscillation might contain two, three, or perhaps twenty-three, maxima and minima. As an example, consider the behavior shown in Figure 8.1, where the potential of a bromide-selective electrode in the BZ reaction in a CSTR shows one large and two small extrema in each cycle of oscillation. The oscillations shown in Figure 8.1 are of the mixed-mode type, in which each period contains a mixture of large-amplitude and small-amplitude peaks. Mixedmode oscillations are perhaps the most commonly occurring form of complex oscillations in chemical systems. In order to develop some intuitive feel for how such behavior might arise, we employ a picture based on slow manifolds and utilized by a variety of authors (Boissonade, 1976; Rössler, 1976; Rinzel, 1987; Barkley, 1988) to analyze mixed-mode oscillations and other forms of complex dynamical behavior.

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Conference papers on the topic "Seder (Passover)"

1

Volli, Ugo. "PEDAGOGY AND ENUNCIATION IN RELIGIOUS INTRINSICALLY CODED ACTS. THE CASE OF THE PASSOVER SEDER." In New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-091.

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