Preparation for the Passover really began at the middle of the preceding month (Adar). ads and
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bridges were repaired, sepulchres were whitened anew, that they cp fe be readily seen and avoided. It was the season of ceremonial and all other kinds of purifications. In the last days the household utensils were all carefully cleaned. The Sabbath preceding the 14th of Nisan came to be known in the modern synagogue as the Great Sabbath (naw bran), because it was held that the 10th, when the lamb was selected in the first instance, fell on a Sabbath. There seems to be no evidence, however, that this view was in existence at the beginning of the Christian era.
On the evening of the 13th the head of the family searched the house with a lighted candle, that he might seek out all the leaven. The hour on the 14th at which one must refrain from eating leavened cakes was variously fixed. It was always before noon, however, the precise time being indicated by the disappearance of two cakes which were ex- posed before the temple. When the signal was thus given, all leaven must be burned or scattered to the winds. Under the head of leaven the Mishna (Pesach. 2-5) includes cakes made from wheat, barley, spelt, oats, and rye. If bread be made from any of these grains, it must be before the dough ferments at all. Work ceased on the morning, or at noon, of the l4th, save in a few occupations (tailors, barbers, laundresses). ΑἹ] able-bodied males, not ceremonially impure, within a radius of 15 miles were required to appear this day before the LorpD at His sanctuary with an offering. Women were not required to attend, but apparently did so* (Jos. BJ vi. ix. 3; Pesach. 1x. 4)
The regular evening sacrifice was killed and offered an hour earlier than usual (i.e. at 1.30 and 2.30 respectively) in order to give opportunity for sacrificing the Passover. When the 14th fell ona Sunday the evening sacrifice came two hours earlier (12.30 and 1.30). The time of the Passover sacri- fice is defined in the Law as ‘between the two evenings’ (o:39u7 13 Ex 12°, Lv 235, Nu 95. 5-3), This was interpreted by the Pharisees and Talmudists to mean from the hour of the sun’s decline until its setting; and this was the later temple practice (cf. Pesach. ν. 1; Jubilees, 49; Jos. BJ Vi. ix. 3). The Samaritans, Karaites, and Sad- ducees, on the other hand, held that the period between sunset and dark was intended.
Companies, which could consist of from 10 to 20 persons, were organized indiscriminately, and not of a man and his neighbour (Ex 12*) ; the number in each instance to be definitely fixed in advance. At the appointed hour the representatives of these various groups, each provided with a lamb not less than eight days old nor more than a year, were divided into three divisions. These were admitted successively to the temple court. The priests blew a threefold blast trom the silver trumpets, and thereupon each Israelite in the divi- sion just admitted killed his lamb. The blood was caught by the priests, who stood in two rows, one row having gold and the other silver bowls. These bowls were then passed along from hand to hand, and the priest nearest the altar dashed the contents on its base. The lambs were hung on nails, or from staves resting upon the shoulders of two men (not allowed when the day was a Sabbath), and dressed. The fat was removed, and offered by the priests on the altar. While all this was taking place, the Levites sang the Hallel (Ps 113-118); and this they repeated, or sang even a third time, if the division had not meantime finished its sacri-
fice. This same order was followed in the case of
each division. The lambs were then taken to the homes outside and roasted whole on a wooden spit, pomegranate * The Karaites do not admit them,
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wood being used, that no sap exude. No bone was allowed to be broken under penalty of scourging, and the flesh must not come in contact with any foreign substance: should this happen, the portion must be cut away. Nothing was eaten after the evening sacrifice until the Passover meal. This must close at midnight. The participants were clad in their best garments. Though not enjoined in the Law, wine came to be regarded as an indis- pensable part of the feast. Each one must be pro- vided with at least four cups of red wine, even if the money had to come from the fund for public charity, or was raised by the pledging of one’s gar- ments, or by his labour. Another dish, which later seems to have been usual but which was not obliga- tory, was the hardgeth (nonn). It consisted of bruised fruits, such as dates and raisins, mingled with vinegar (a symbol, it was said, of the clay from which the bricks were made in Egypt). ‘The real meal, however, had for its elements (a) the bitter herbs, of which the Mishna specifies five varieties ; (4) the unleavened cakes ; (c) the hagigah (a23n) or free-will festal offering; (d) the Passover lamb. The supper was i pare with the blessing, pro- nounced by the head of the company over the first enp of wine, which was then drunk. Then came a hand-washing and an accompanying prayer. Then the bitter herbs, dipped in the hardseth, were handed round. After the pouring of the second cup of wine came the question of the son, or of one speaking for him, as to the significance of the feast (Ex 12%). Following the father’s ex- planation came the first part of the Hallel (Ps 113 and 114. After the third cup grace after meals was said, and after the fourth followed the completion of the Hallel (Ps 115-118). In earlier times nothing was eaten after the paschal lamb, but a later custom permitted a piece of unleavened ἘΕΙΓΘ ΚΕ ΘΕ ΘΕ ΕΓ ΡΕ ΘΗ, There were slight modi- fications for the observance of the second on the 14th of the following month.