11. Release of Prisoners. — It is a question whether the release of a prisoner at the Passover (Matt, xxvii, 15; Mark xv, G; Luke xxiii, 17; John xviii, 39) was a custom of Roman origin, resembling what took place at the lectisternium (Livy, v, 13), and in later times on the birthday of an emperor; or whether it was an old Hebrew usage belonging to the festival, which Pilate allowed the Jews to retain. Grotius argues in favor of the former notion (on Matt, xxvii, 15). But others (Hettinger, Schottgen, Winer) consider that the words of St. John — toTi Si ffvvlj^eia v/xTv — render it most probable that the custom was essentially Hebrew. Schottgen thinks that there is an allusion to it in Pe- sachim (viii, 6), where it is permitted that a lamb should be slain on the 14th of Nisan for the special use of one in prison to whom a release had been promised. The subject is discussed at length by Hettinger, in his tract Be Ritu dimittendi Reuni in Festo Paschatis, in the Thesaurus A'ovus Theologico-Philologicus.
IV. The Manner in which the Passover is Celebrated at the Present Day. — With the exception of those or- dinances which were legal, and belonged to the Tem- ple, and the extension and more rigid explanation of some of the rites, the Jews to the present day continue to celebrate the feast of Passover as in the days of the second Temple. Several days before the festival all the utensils are cleansed (D'^PS rhVj.'n); ou the eve of the 13th of Nisan the master of the family, with a wax candle or lamp in his hand, searches most diligently into every hole and crevice throughout the house, lest any crumb of leavened bread should remain in the premises (van npi13). Before the search commences he pro- nounces the benediction, and after this he recites the formal renunciation of all leaven given in the former part of this article. On the 14th of Nisan, the Prepa- ration Day (nOS SIS'), all the first-bom males above thirteen years of age fast in commemoration of the sparing of the Jewish first-bom at the time when all Egypt's first-born were destroyed. On this evening the Jews put on their festive garments, resort to the synagogue, and offer up the pra3'ers appointed for the occasion, after which they return to their respective homes, where they find the houses illuminated and the tables spread. Three of the thin, round, and perforated unleavened cakes, which are made of wheaten flour, resembling the oatmeal bread made in Scotland, and which are eaten during the whole of the Passover week, are put on a plate, wrapped up in a napkin in such a manner as to be separated from each other, though lying one above the other. These three cakes represent the division of the Jews into the three orders, viz. Priests, Levites, and Israelites. See Haphtarah. A shank-bone of a shoulder of lamb, having a small bit of meat thereon roasted on the coals to commemorate the paschal lamb, and an egg roasted hard in hot ashes, to signify that it was to be roasted whole, are put on
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another dish ; the bitter herbs are on a third dish, while the Charosc'th (rOlin), in remembrance of the bricks and mortar which the Israehtes made in Egypt, and some salt water or vinegar in memory of their passage through the Red Sea, are put into two cups. When all the family have sat round the table, including the ser- vants, to remind them that they were all alike in bond- age, and should equally celebrate their redemption ; and when the paterfamilias, arrayed in his death-garments, has reclined at the head of the table to indicate the freedom of Israel, the following order is gone through : 1. (UJnp) Each one has a cup of wine, over which they all, standing up and holding their respective cups in their hand, pronounce the blessing for the juice of the grape, welcome the festival, and drink the first cup leaning on the left side ; 2. ("/m) Thereupon the head of the familj' washes his hands; 3. (D3*12) Takes the parsley or shervil, dips it into the salt water, and hands it round to every one at the table, pronouncing the fol- lowing benediction : " Blessed art thou, O Lord our God, King of the universe, who hast created the fruit of the earth ;" 4. (VH"^) He then breaks in two the middle of the three unleavened cakes on the dish, conceals one half for an after-dish (' w1p'^SX = t7ri'yt»'^a), and leaves the other half on the dish ; 5. (1^5"3) He then uncov- ers the unleavened cake, takes the egg and the bone of the lamb from the dish, holds them up and says, " Lo ! this is the bread of affliction which our forefathers ate in the land of Egypt. Whosoever is an hungered let him come and eat with us; whosoever is needy let him come and celebrate with us the Passover. This year we are here, next year we shall be in the land of Israel ; this year we are servants, next year we shall be free chil- dren." The second cup is then filled, and the son asks the father the meaning of this festival, who replies to him in the manner described above. Having given a summary of the Egyptian bondage, and the deliverance therefrom, they all, lifting up the cup, exclaim, " There- fore it is our duty to give thanks," etc. The cup is then put down, the unleavened cakes covered, and the first part of the Ilallel is recited. The unleavened cakes are again uncovered, the cups of wine taken up, and the following benedictions are pronounced: "Blessed art thou, O Lord our God, King of the universe, who hast redeemed us and redeemed our forefathers from Egypt, and preserved us this evening to eat thereon unleavened bread and bitter herbs. Let us thus, O Lord our God, and our fathers' God, also peacefully reach other fes- tivals and holy days, to which we look forward. Cause us to rejoice in the rebuilding of thy city, and to be joyful in thy service, so that we may there eat of the thanksgiving offering and the paschal sacrifices, whose blood was sprinkled on the sides of thine altar as an ac- ceptance. Then shall we sing imto thee a new song for our redemption and deliverance. Blessed art thou, O Lord, who redeemeth Israel!" The blessing over, the second cup is then filled, a blessing pronounced, and the wine drunk, whereupon each one washes his hands, and says, '■ Bless- ed art thou, O Lord our God, King of the universe, who hast sanctified us with thy commandments, and en- joined us to wash the hands." The master of the fam- ily takes up all the three uideavened cakes together in the order in which tliey are arranged, pronounces the following blessing over the uppermost cake: '"Blessed art thou, O Lord our (Jod, King of the universe, who bringest forth food from the earth !" and then pro- nounces the blessing for eating unleavened bread over the middle broken cake, which is as follows : '• Blessed art thou, O Lord our Gud, King of the universe, who hast sanctified us with thy commandments, and enjoined us to eat unleavened cakes!" He next breaks off a piece from the upper whole cake, and a piece from the half central cake, dips them in salt, and eats the two pieces in a reclining position. He then takes some of the bitter herbs, dips them in the Chardseth. pronounces