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A sacred Pascha has been shown to us today; a new and holy Pascha; a mystic Pascha; an all-venerable Pascha; a Pascha, which is Christ the Redeemer; a spotless Pascha; a great Pascha; a Pascha of the faithful; a Pascha, which has opened to us the gates of Paradise; a Pascha sanctifying all the faithful. The origins of the Christian Feast of Pascha are well known yet shrouded in uncertainty. On the one hand, it is clear that the feast developed after Jesus as an unremarkable continuation of the Passover practices of Jewish communities in the Diaspora and the land of Israel before the Common Era. 2 How this feast became an annual and, later, weeklong 1 An earlier version of this paper was presented in the Bible in the Eastern and Oriental Orthodox Traditions section at the International Meeting of the Society of Biblical Literature in Vienna, July 2014. 2 The diversity of Passover practices in the communities of the Diaspora and the land of Israel before 70 CE was undoubtedly influenced (or is evi-denced) by the diverging emphases of the feast in the Torah itself. Exodus 12, which stipulates that the ritual is to be performed by every family, with the slaughter of a small animal, reflects a nomadic environment. Its emphasis is on the Lord's " passing over " the houses of the Israelites on the night of the slaughter in Egypt (see esp. Exod 12:26–27). Deuteronomy 16, with a single sacrifice in the temple in Jerusalem on behalf of all Israel that includes bullocks as well as sheep, reflects a sedentary, agricultural environment. The emphasis is not as much on the Lord's " passing over " as on the totality of exodus from Egypt, the people's " passing " out of slavery.

Prophetic Matrix and Theological Paradox: Jews and Judaism in the Holy Week and Pascha Observances of the Greek Orthodox Church