Holiday name	Passover
Official name	Hebrew: פסח (''Pesach'')
Observedby	Jews, Samaritans, some Christians including followers of Messianic Judaism.
Begins	15th day of Nisan
Ends	21st day of Nisan in Israel, and among some liberal Diaspora Jews; 22nd day of Nisan outside of Israel among more traditional Diaspora Jews.
Celebrations	In Jewish practice, one or two festive Seder meals – first two nights; in the times of the Temple in Jerusalem, the Korban Pesach. In Samaritan practice, men gather for a religious ceremony on Mount Gerizim that includes the ancient Passover Sacrifice.
Date2011	sunset of April 18 to nightfall of 25 April / 26 April (7th day)
Date2012	sunset of April 6 to nightfall of 13 April / 14 April (7th day)
Date2013	sunset of March 25 to nightfall of 1 April / 2 April (7th day)
Date2014	sunset of April 14 to nightfall of April 21 / April 22 (7th day)
Date2015	sunset of April 3 to nightfall of April 10 / April 11 (7th day)
Type	One of the Three Pilgrim Festivals
Significance	Celebrates the Exodus, the freedom from slavery of the Children of Israel from ancient Egypt that followed the Ten Plagues. Beginning of the 49 days of Counting of the Omer
Relatedto	Shavuot ("Festival of Weeks") which follows 49 days from the second night of Passover. }}

Passover (Hebrew, Yiddish: פֶּסַח ''Pesach,'' Tiberian: , Modern Hebrew: /ˈpesaχ/ ''Pesah, Pesakh,'' Yiddish: ''Peysekh, Paysakh, Paysokh'') is a Jewish holiday and festival. It commemorates the story of the Exodus, in which the ancient Israelites were freed from slavery in Egypt. Passover begins on the 15th day of the month of Nisan in the Jewish calendar, which is in spring in the Northern Hemisphere, and is celebrated for seven or eight days. It is one of the most widely observed Jewish holidays.

In the narrative of the Exodus, the Bible tells that God helped the Children of Israel escape slavery in Egypt by inflicting ten plagues upon the Egyptians before Pharaoh would release his Israelite slaves; the tenth and worst of the plagues was the slaughter of the first-born. The Israelites were instructed to mark the doorposts of their homes with the blood of a spring lamb and, upon seeing this, the spirit of the Lord ''passed over'' these homes, an easy way to remember the holiday. There is some debate over where the term is actually derived from. When Pharaoh freed the Israelites, it is said that they left in such a hurry that they could not wait for bread dough to rise (leaven). In commemoration, for the duration of Passover no leavened bread is eaten, for which reason it is called "The Festival of the Unleavened Bread". ''Matzo'' (flat unleavened bread) is a symbol of the holiday.

Together with Shavuot ("Pentecost") and Sukkot ("Tabernacles"), Passover is one of the three pilgrimage festivals (''Shalosh Regalim'') during which the entire Jewish populace historically made a pilgrimage to the Temple in Jerusalem. Samaritans still make this pilgrimage to Mount Gerizim, but only men participate in public worship.

Date and duration

Passover begins on the 15th day of the month of Nisan, which typically falls in March or April of the Gregorian calendar. In accordance with the Hebrew Bible, Nisan is the first month of the Hebrew calendar's festival year. Passover is a spring festival, so the 14th day of Nisan begins on the night of a full moon after the vernal equinox. To ensure that Passover did not start before spring, the tradition in ancient Israel held that the first day of Nisan would not start until the barley was ripe, being the test for the onset of spring. If the barley was not ripe, or various other phenomena indicated that spring was not yet imminent, an intercalary month (Adar II) would be added. However, since at least the 4th century, the date has been fixed mathematically.

In Israel, Passover is the seven-day holiday of the Feast of Unleavened Bread, with the first and last days observed as legal holidays and as holy days involving abstention from work, special prayer services, and holiday meals; the intervening days are known as Chol HaMoed ("Weekdays of the Festival"). Diaspora Jews historically observed the festival for eight days, and most still do. Reform and Reconstructionist Jews and Israeli Jews, wherever they are, usually observe the holiday over seven days. The reason for this extra day is due to enactment of the Sages. It is thought by many scholars that Jews outside of Israel could not be certain if their local calendars fully conformed to practice of the Temple at Jerusalem, so they added an extra day. But as this practice only attaches to certain (major) holy days, others posit the extra day may have been added to accommodate people who had to travel long distances to participate in communal worship and ritual practices; or the practice may have evolved as a compromise between conflicting interpretations of Jewish Law regarding the calendar; or it may have evolved as a safety measure in areas where Jews were commonly in danger, so that their enemies would not be certain on which day to attack.

Karaite Jews and Samaritans use different versions of the Jewish calendar, which are often out of sync with the modern Jewish calendar by one or two days. In 2009, for example, Nisan 15 on the Jewish calendar used by Rabbinical Judaism corresponds to April 9. On the calendars used by Karaites and Samaritans, ''Abib'' or ''Aviv'' 15 (as opposed to 'Nisan') corresponds to April 11 in 2009. The Karaite and Samaritan Passovers are each one day long, followed by the six day Festival of Unleavened Bread – for a total of seven days.

According to Exodus 12:3 the Passover lamb must be separated on the "10th day of the Month" therefore, a full cycle of the moon must be observed to determine when to hold the Passover. It cannot merely be held on the first full moon after the Spring Equinox. It must be observed after the first New Moon after the Equinox, then count 10 days, and 14th, and 15th, then always the Passover falls on the Full Moon.

Biblical origin

Called Hag HaMatzot (festival of Matza) in the Torah, the commandment to keep Passover is recorded in the Book of Leviticus:

In the first month, on the fourteenth day of the month between the two evenings is the lord's Passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the lord; seven days ye shall eat unleavened bread. In the first day ye shall have a holy convocation; ye shall do no manner of servile work. And ye shall bring an offering made by fire unto the lord seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. ()

The biblical regulations for the observance of the festival require that all leavening be disposed of before the beginning of the 15th of Nisan. An unblemished lamb or goat is to be set apart on Nisan 10, and slaughtered on Nisan 14 "between the two evenings", a phrase which is, however, not defined. It is then to be eaten "that night", Nisan 15, roasted, without the removal of its internal organs with unleavened bread and bitter herbs. The sacrifices may only be performed in a specific place prescribed by God (for Judaism, Jerusalem, and for Samaritans, Mount Gerizim).

The biblical regulations pertaining to the original Passover also include how the meal is to be eaten: "with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the lord's passover" (Exodus 12:11).

Some of these details can be corroborated, and to some extent amplified, in extrabiblical sources. The removal (or "sealing up") of the leaven is referred to in the Elephantine papyri, an Aramaic papyrus from 5th century BCE Elephantine in Egypt. The slaughter of the lambs on the 14th is mentioned in ''The Book of Jubilees'', a Jewish work of the Ptolemaic period, and by the Herodian-era writers Josephus and Philo. These sources also indicate that "between the two evenings" was taken to mean the afternoon. ''Jubilees'' states the sacrifice was eaten that night, and together with Josephus states that nothing of the sacrifice was allowed to remain until morning. Philo states that the banquet included hymns and prayers.

The Biblical commandments concerning the Passover (and the Feast of Unleavened Bread) stress the importance of remembering: And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes." () commands, in reference to God's sparing of the firstborn from the Tenth Plague: And this day shall be unto you for a memorial, and ye shall keep it a feast to the lord; throughout your generations ye shall keep it a feast by an ordinance for ever. repeats the command to remember:Remember this day, in which you came out of Egypt, out of the house of bondage, for by strength the hand of the LORD brought you out from this place.

Etymology

The verb "''pasàch''" () is first mentioned in the Torah account of the Exodus from Egypt (), and there is some debate about its exact meaning: the commonly held assumption that it means "He passed over", in reference to God "passing over" the houses of the Hebrews during the final of the Ten Plagues of Egypt, stems from the translation provided in the Septuagint (''παρελευσεται'' in , and ''εσκεπασεν'' in ). Judging from other instances of the verb, and instances of parallelism, a more faithful translation may be "he hovered over, guarding." Indeed, this is the image invoked by the verb in Isaiah 31:5: "As birds hovering, so will the lord of hosts protect Jerusalem; He will deliver it as He protecteth it, He will rescue it as He ''passeth over''" (כְּצִפֳּרִים עָפוֹת—כֵּן יָגֵן יְהוָה צְבָאוֹת, עַל-יְרוּשָׁלִָם; גָּנוֹן וְהִצִּיל, פָּסֹחַ וְהִמְלִיט.) () Targum Onkelos translates pesach as "he had pity", The English term "Passover" is first known recorded in the English language in William Tyndale's translation of the Bible, later appearring in the King James Version as well.

The term ''Pesach'' () may also refer to the lamb or goat which was designated as the Passover sacrifice (called the ''Korban Pesach'' in Hebrew). Four days before the Exodus, the Hebrews were commanded to set aside a lamb.() and inspect it daily for blemishes. During the day on the 14th of Nisan, they were to slaughter the animal and use its blood to mark their lintels and door posts. Up until midnight on the 15th of Nisan, they were to consume the lamb. Each family (or group of families) gathered together to eat a meal that included the meat of the ''Korban Pesach'' while the Tenth Plague ravaged Egypt.

In subsequent years, during the existence of the Tabernacle and later the Temple in Jerusalem, the ''Korban Pesach'' was eaten during the Passover Seder on the 15th of Nisan. However, following the destruction of the Temple, no sacrifices may be offered or eaten. The ''Seder Korban Pesach'', a set of scriptural and Rabbinic passages dealing with the Passover sacrifice, is customarily recited during or after the ''Mincha'' (afternoon prayer) service on the 14th on Nisan. The story of the ''Korban Pesach'' is also retold at the Passover Seder,meaning order, and the symbolic food which represents it on the Seder Plate is usually a roasted lamb shankbone or chicken wing.

Korban Pesach

When the Temple in Jerusalem was standing, the focus of the Passover festival was the ''Korban Pesach'' (lit. "Pesach sacrifice," also known as the "Paschal Lamb"). Every family large enough to completely consume a young lamb or wild goat was required to offer one for sacrifice at the Jewish Temple on the afternoon of the 14th day of Nisan, and eat it that night, which was the 15th of Nisan. If the family was too small to finish eating the entire offering in one sitting, an offering was made for a group of families. The sacrifice could not be offered with anything leavened, and had to be roasted, without its head, feet, or inner organs being removed and eaten together with matzo (unleavened bread) and maror (bitter herbs). and none of the meat could be left over by morning.

Because of the ''Korban Pesach'''s status as a sacred offering, the only people allowed to eat it were those who have the obligation to bring the offering. Among those who cannot offer or eat the ''Korban Pesach'' are: An apostate (), a servant (), an uncircumcised man (), a person in a state of ritual impurity, except when a majority of Jews are in such a state (''Pesahim'' 66b), and a non-Jew. The offering must be made before a quorum of 30 (''Pesahim'' 64b). In the Temple, the Levites sing Hallel while the Kohanim perform the sacrificial service. Men and women are equally obligated regarding the ''Korban Pesach'' (''Pesahim'' 91b).

Women were obligated, as men, to perform the Korban Pesach and to participate in a Seder.

Today, in the absence of the Temple, the mitzvah of the ''Korban Pesach'' is memorialized in the ''Seder Korban Pesach'', recited in the afternoon of Nisan 14, and in the form of symbolic food placed on the Passover Seder Plate, which is usually a roasted shankbone. The eating of the afikoman substitutes for the eating of the ''Korban Pesach'' at the end of the Seder meal. Many Sephardi Jews have the custom of eating lamb or goat meat during the Seder in memory of the ''Korban Pesach''.

Removing all chametz

Chametz (חמץ, "leavening") is something that is both made from one of five types of grains, and has been combined with water and left to stand raw for longer than eighteen minutes. The consumption, keeping, and owning of ''chametz'' is forbidden during Passover in most Jewish traditions; yeast and fermentation are not themselves forbidden as seen for example by wine, which is required, rather than merely permitted. According to Halakha, the ownership of such ''chametz'' is also proscribed.

''Chametz'' does not include baking soda, baking powder or like products. Although these are defined in English as leavening agents, they leaven by chemical reaction, not by biological fermentation. Thus, bagels, waffles and pancakes made with baking soda and matzo meal are considered permissible, while bagels made with sourdough and pancakes and waffles made with yeast are prohibited.

The Torah commandments regarding ''chametz'' are: To remove all ''chametz'' from one's home, including things made with chametz, before the first day of Passover. (). It may be simply used up, thrown out (historically, destroyed by burning), or given or sold to non-Jews (or non-Samaritans, as the case may be). To refrain from eating ''chametz'' or mixtures containing ''chametz'' during Passover. (, , ). Not to possess ''chametz'' in one's domain (i.e. home, office, car, etc.) during Passover (, ).

Observant Jews spend the weeks before Passover in a flurry of thorough housecleaning, to remove every morsel of ''chametz'' from every part of the home. Jewish law requires the elimination of olive-sized or larger quantities of leavening from one's possession, but most housekeeping goes beyond this. Even the cracks of kitchen counters are thoroughly scrubbed, for example, to remove any traces of flour and yeast, however small. Any item or implement that has handled ''chametz'' is generally put away and not used during Passover.

Some hotels, resorts, and even cruise ships across America, Europe and Israel also undergo a thorough housecleaning to make their premises "kosher for Pesach" to cater to observant Jews.

Search and burning of chametz

Traditionally, Jews do a formal search for remaining ''chametz'' (''bedikat chametz'') after nightfall on the evening before Passover. A blessing is read (על ביעור חמץ – ''al biyur chametz'', "on the removal of chametz"), and one or more members of the household proceed from room to room to check that no crumbs remain in any corner. In very traditional families, the search may be conducted by the head of the household; in more modern-style families, the children may be the ones who do the search, under the supervision of their parents.

It is customary to turn off the lights and conduct the search by candlelight, using a feather and a wooden spoon: candlelight effectively illuminates corners without casting shadows; the feather can dust crumbs out of their hiding places; and the wooden spoon which collects the crumbs can be burned the next day with the ''chametz''. However, most contemporary Jewish-Orthodox authorities permit using a flashlight, while some strongly encourage it due to the danger coupled with using a candle. Because the house is assumed to have been thoroughly cleaned by the night before Passover, there is some concern that making a blessing over the search for ''chametz'' will be for naught (''bracha l'vatala'') if nothing is found. Thus, 10 morsels of bread smaller than the size of an olive are traditionally hidden throughout the house in order to ensure that some ''chametz'' will be found.

On the morning of the 14th of Nisan, any leavened products that remain in the householder's possession, along with the 10 morsels of bread from the previous night's search, are burned (''s'rayfat chametz''). The head of the household repeats the declaration of ''biyur chametz'', declaring any ''chametz'' that may not have been found to be null and void "as the dust of the earth". Should more ''chametz'' actually be found in the house during the Passover holiday, it must be burnt as soon as possible.

Unlike ''chametz'', which can be eaten any day of the year except during Passover, kosher for Passover foods can be eaten year-round. They need not be burnt or otherwise discarded after the holiday ends. The sole exception is the historic sacrificial lamb, which is never part of the modern Jewish holiday but is still a principal feature of Falashah, Karaite and Samaritan observance. The meat of this lamb, which is slaughtered and cooked on the evening of Passover, must be completely consumed before the morning.()

Sale of chametz

''Chametz'' may be sold rather than discarded, especially in the case of relatively valuable forms such as liquor distilled from wheat, with the products being repurchased afterward. In some cases, they may never leave the house, instead being formally sold while remaining in the original owner's possession in a locked cabinet until they can be repurchased after the holiday. Although this practice dates back many years, some contemporary rabbinical authorities have come to regard it with disdain – since the supposed "new owner" never takes actual possession of the goods.

The sale of ''chametz'' may also be conducted communally via a rabbi, who becomes the "agent" for all the community's Jews through a halakhic procedure called a ''kinyan'' (acquisition). Each householder must put aside all the ''chametz'' he is selling into a box or cupboard, and the rabbi enters into a contract to sell all the ''chametz'' to a non-Jew (who is not obligated to observe the commandments) in exchange for a small down payment (''e.g.'' $1.00), with the remainder due after Passover. This sale is considered completely binding according to Halakha, and at any time during the holiday, the buyer may come to take or partake of his property. The rabbi then re-purchases the goods for less than they were sold at the end of the holiday.

Separate dishes

Due to the Torah injunction not to eat ''chametz'' during Passover, observant families typically own complete sets of serving dishes, glassware and silverware (and in some cases, even separate dishwashers and sinks) which have never come into contact with ''chametz'', for use only during Passover. Under certain circumstances, some ''chametz'' utensils can be immersed in boiling water (''hagalat keilim'') to purge them of any traces of ''chametz'' that may have accumulated during the year. Many Sephardic families thoroughly wash their year-round glassware and then use it for Passover, as the Sephardic position is that glass does not absorb enough traces of food to present a problem. Similarly, ovens may be used for Passover either by setting the self-cleaning function to the highest degree for a certain period of time, or by applying a blow torch to the interior until the oven glows red hot (a process called ''libun gamur'').

Matzo

A symbol of the Passover holiday is matzo, an unleavened flatbread made solely from flour and water which is continually worked from mixing through baking, so that it is not allowed to rise. Matzo may be made by machine or by hand; the latter type of matzo, called ''shmura matzo'' ("watched" or "guarded" matzo), is the bread of preference for the Passover Seder in Orthodox Jewish communities. The Torah contains a Divine commandment to eat matzo, specifically, on the first night of Passover and to eat only unleavened bread (in practice matzo) during the entire week of Passover. Consequently the eating of matzo figures prominently in the Passover Seder. There are several explanations for this.

The Torah says that it is because the Hebrews left Egypt with such haste that there was no time to allow baked bread to rise; thus flat, unleavened bread, matzo, is a reminder of the rapid departure of the Exodus. Other scholars teach that in the time of the Exodus, matzo was commonly baked for the purpose of traveling because it preserved well and was light to carry (making it similar to hardtack), suggesting that matzo was baked intentionally for the long journey ahead.

Matzo has also been called ''Lechem Oni'' (Hebrew: "poor man's bread"). There is an attendant explanation that matzo serves as a symbol to remind Jews what it is like to be a poor slave and to promote humility, appreciate freedom, and avoid the inflated ego symbolized by more luxurious leavened bread.

right|250px|thumb|Handmade ''shmura matzo''In the weeks before Passover, matzos are prepared for holiday consumption. In Orthodox Jewish communities, men traditionally gather in groups ("''chaburas''") to bake a special version of handmade matzo called "''shmura matzo''", or "guarded matzo", for use at the Seder. These are made from wheat that is guarded from contamination by chametz from the time of summer harvest to its baking into matzos five to ten months later. ''Shmura matzo'' dough is rolled by hand, resulting in a large and round matzo. ''Chaburas'' also work together in machine-made matzo factories, which produce the typically square-shaped matzo sold in stores.

The baking of ''shmura matzo'' is labor-intensive, as only 18–22 minutes is permitted between the mixing of flour and water to the conclusion of baking and removal from the oven; however, most are completed within 5 minutes of being kneaded. Consequently, only a small number of matzos can be baked at one time, and the ''chabura'' members are enjoined to work the dough constantly so that it is not allowed to ferment and rise. A special cutting tool is run over the dough just before baking to prick any bubbles which might make the matza puff up; this creates the familiar dotted holes in the matzo.

After the matzos come out of the oven, the entire work area is scrubbed down and swept to make sure that no pieces of old, potentially leavened dough remain, as any stray pieces are now ''chametz'', and can contaminate the next batch of matzo.

Fast of the Firstborn

On the morning of the Passover seder, firstborn sons are commanded to observe the Fast of the Firstborn which commemorates the salvation of the Hebrew firstborns. According to Exodus (12:29), God struck down all Egyptian firstborns while the Israelites were not affected. However, it is customary for synagogues to conduct a ''siyum'' (ceremony marking the completion of a section of Torah learning) right after morning prayers, and the celebratory meal that follows cancels the firstborn's obligation to fast.

Passover seder

It is traditional for Jewish families to gather on the first night of Passover (first two nights in communities outside the land of Israel) for a special dinner called a seder (סדר—derived from the Hebrew word for "order", referring to the very specific order of the ritual). The table is set with the finest china and silverware to reflect the importance of the meal. During this meal, the story of the Exodus from Egypt is retold using a special text called the Haggadah. Four cups of wine are consumed at various stages in the narrative. The Haggadah divides the night's procedure into 15 parts:

#''Kadeish'' קדש – recital of Kiddush blessing and drinking of the first cup of wine #''Urchatz'' ורחץ – the washing of the hands – without blessing #''Karpas'' כרפס – dipping of the ''karpas'' in salt water #''Yachatz'' יחץ – breaking the middle matzo; the larger piece becomes the ''afikoman'' which is eaten later during the ritual of ''Tzafun'' #''Maggid'' מגיד – retelling the Passover story, including the recital of "the four questions" and drinking of the second cup of wine #''Rachtzah'' רחצה – second washing of the hands – with blessing #''Motzi'' מוציא – traditional blessing before eating bread products #''Matzo'' מצה – blessing before eating matzo #''Maror'' מרור – eating of the maror #''Koreich'' כורך – eating of a sandwich made of matzo and maror #''Shulchan oreich'' שולחן עורך – lit. "set table"—the serving of the holiday meal #''Tzafun'' צפון – eating of the ''afikoman'' #''Bareich'' ברך – blessing after the meal and drinking of the third cup of wine #''Hallel'' הלל – recital of the Hallel, traditionally recited on festivals; drinking of the fourth cup of wine #''Nirtzah'' נירצה – conclusion

These 15 parts parallel the 15 steps in the Temple in Jerusalem on which the Levites stood during Temple services, and which were memorialized in the 15 Psalms (#120-134) known as ''Shir HaMa'alot'' (, "Songs of Ascent").

The seder is replete with questions, answers, and unusual practices (e.g. the recital of Kiddush which is not immediately followed by the blessing over bread, which is the traditional procedure for all other holiday meals) to arouse the interest and curiosity of the children at the table. The children are also rewarded with nuts and candies when they ask questions and participate in the discussion of the Exodus and its aftermath. Likewise, they are encouraged to search for the ''afikoman'', the piece of matzo which is the last thing eaten at the seder. Audience participation and interaction is the rule, and many families' seders last long into the night with animated discussions and much singing. The seder concludes with additional songs of praise and faith printed in the Haggadah, including ''Chad Gadya'' ("One Little Kid" or "One Little Goat").

Maror

Maror symbolizes the bitterness of slavery in Egypt. The following verse from the Torah underscores that symbolism: "And they embittered (''ve-yimareru'' וימררו) their lives with hard labor, with mortar and with bricks and with all manner of labor in the field; any labor that they made them do was with hard labor" (Exodus 1:14).

Four cups of wine

There is a Rabbinic requirement that four cups of wine are to be drunk during the seder meal. This applies to both men and women. The Mishnah says (Pes. 10:1) that even the poorest man in Israel has an obligation to drink. Each cup is connected to a different part of the seder: the first cup is for Kiddush, the second cup is connected with the recounting of the Exodus, the drinking of the third cup concludes Birkat Hamazon and the fourth cup is associated with Hallel.

Participation of children

The four questions

Children have a very important role in the Passover seder. Traditionally the youngest child is prompted to ask questions about the Passover seder, beginning with the words, ''Mah Nishtana HaLeila HaZeh'' (Why is this night different from all other nights?). The questions encourage the gathering to discuss the significance of the symbols in the meal. The questions asked by the child are:

:Why is this night different from all other nights? :On all other nights, we eat either unleavened or leavened bread, but tonight we eat only unleavened bread? :On all other nights, we eat all kinds of vegetables, but tonight, we eat only bitter herbs? :On all other nights, we do not dip [our food] even once, but tonight we dip twice? :On all other nights, we eat either sitting or reclining, but tonight we only recline?

Often the leader of the seder and the other adults at the meal will use prompted responses from the Haggadah, which states, “The more one talks about the Exodus from Egypt, the more praiseworthy he is.” Many readings, prayers, and stories are used to recount the story of the Exodus. Many households add their own commentary and interpretation and often the story of the Jews is related to the theme of liberation and its implications worldwide.

Afikoman

The ''afikoman'' — an integral part of the Seder itself — is used to engage the interest and excitement of the children at the table. During the fourth part of the Seder, called ''Yachatz'', the leader breaks the middle piece of matzo into two. He sets aside the larger portion as the ''afikoman''. Many families use the ''afikoman'' as a device for keeping the children awake and alert throughout the Seder proceedings by hiding the ''afikoman'' and offering a prize for its return. Alternatively, the children are allowed to "steal" the ''afikoman'' and demand a reward for its return. In either case, the ''afikoman'' must be consumed during the twelfth part of the Seder, ''Tzafun''.

Concluding songs

After the Hallel, the fourth glass of wine is drunk, and participants recite a prayer that ends in “Next year in Jerusalem!”. This is followed by several lyric prayers that expound upon God's mercy and kindness, and give thanks for the survival of the Jewish people through a history of exile and hardship. "Echad Mi Yodea" ("Who Knows One?") is a playful song, testing the general knowledge of the children (and the adults). Some of these songs, such as "Chad Gadiyah" are allegorical.

Hol Hamoed

In Israel, Passover lasts for seven days with the first and last days being major Jewish holidays. In Orthodox and Conservative communities, no work is performed on those days, with most of the rules relating to the observances of Shabbat being applied. A seder is held on the first day.

Outside Israel, in Orthodox and Conservative communities, the holiday lasts for eight days with the first two days and last two days being major holidays. A seder is conducted twice, on both the first and second days. In the intermediate days necessary work can be performed. Reform Judaism observes Passover over seven days, with the first and last days being a major holidays. The Seder is held on the first day.

Like the holiday of Sukkot, the intermediary days of Passover are known as Chol HaMoed (festival weekdays) and are imbued with a semi-festive status. It is a time for family outings and picnic lunches of matzo, hardboiled eggs, fruits and vegetables, and Passover treats such as macaroons and homemade candies.

Passover cake recipes call for potato starch or Passover cake flour made from finely granulated matzo instead of regular flour, and a large amount of eggs to achieve fluffiness. Cookie recipes use matzo farfel (broken bits of matzo) or ground nuts as the base. For families with Eastern European backgrounds, borsht, a soup made with beets, is a Passover tradition. While kosher for Passover packaged goods are available in stores, some families opt to cook everything from scratch during Passover week. In Israel, families that do not kasher their ovens can bake cakes, casseroles, and even meat on the stovetop in a Wonder Pot, an Israeli invention consisting of three parts: an aluminium pot shaped like a Bundt pan, a hooded cover perforated with venting holes, and a thick, round, metal disc with a center hole which is placed between the Wonder Pot and the flame to disperse heat.

Counting of the Omer

Beginning on the second night of Passover, the 16th day of Nisan, Jews begin the practice of the Counting of the Omer, a nightly reminder of the approach of the holiday of Shavuot 50 days hence. Each night after the evening prayer service, men and women recite a special blessing and then enumerate the day of the Omer. On the first night, for example, they say, "Today is the first day in (or, to) the Omer"; on the second night, "Today is the second day in the Omer." The counting also involves weeks; thus, the seventh day is commemorated, "Today is the seventh day, which is one week in the Omer." The eighth day is marked, "Today is the eighth day, which is one week and one day in the Omer," etc.

When the Temple stood in Jerusalem, a sheaf of new-cut barley was presented before the altar on the second day of Unleavened Bread. Josephus writes

On the second day of unleavened bread, that is to say the sixteenth, our people partake of the crops which they have reaped and which have not been touched till then, and esteeming it right first to do homage to God, to whom they owe the abundance of these gifts, they offer to him the first-fruits of the barley in the following way. After parching and crushing the little sheaf of ears and purifying the barley for grinding, they bring to the altar an ''assaron'' for God, and, having flung a handful thereof on the altar, they leave the rest for the use of the priests. Thereafter all are permitted, publicly or individually, to begin harvest.

Since the destruction of the Temple, this offering is brought in word rather than deed.

One explanation for the Counting of the Omer is that it shows the connection between Passover and Shavuot. The physical freedom that the Hebrews achieved at the Exodus from Egypt was only the beginning of a process that climaxed with the spiritual freedom they gained at the giving of the Torah at Mount Sinai. Another explanation is that the newborn nation which emerged after the Exodus needed time to learn their new responsibilities vis-a-vis Torah and mitzvot before accepting God's law. The distinction between the Omer offering—a measure of barley, typically animal fodder—and the Shavuot offering—two loaves of wheat bread, human food—symbolizes the transition process.

Seventh day of Passover

''Shvi'i shel Pesach'' (שביעי של פסח "seventh [day] of Passover") is another full Jewish holiday, with special prayer services and festive meals. Outside the Land of Israel in the Jewish diaspora, ''Shvi'i shel Pesach'' is celebrated on both the seventh and eighth days of Passover. This holiday commemorates the day the Children of Israel reached the Red Sea and witnessed both the miraculous "Splitting of the Sea," the drowning of all the Egyptian chariots, horses and soldiers that pursued them, and the Passage of the Red Sea. According to the Midrash, only Pharaoh was spared to give testimony to the miracle that occurred.

Hasidic Rebbes traditionally hold a ''tish'' on the night of ''Shvi'i shel Pesach'' and place a cup or bowl of water on the table before them. They use this opportunity to speak about the Splitting of the Sea to their disciples, and sing songs of praise to God.

Second Passover

The "Second Passover" (Pesach Sheni) on the 14th of Iyar in the Hebrew Calendar is mentioned in the Hebrew Bible (Numbers 9:6-13) as a make-up day for people who were unable to offer the pesach sacrifice at the appropriate time due to ritual impurity or distance from Jerusalem. Just as on the first Pesach night, breaking bones from the second Paschal offering (Numbers 9:12) or leaving meat over until morning (Numbers 9:12) is prohibited.

Today, Pesach Sheni on the 14th of Iyar has the status of a very minor holiday (so much so that many of the Jewish people have never even heard of it, and it essentially does not exist outside of Orthodox and traditional Conservative Judaism). There are not really any special prayers or observances that are considered Jewish law. The only change in the liturgy is that in some communities ''Tachanun'', a penitential prayer omitted on holidays, is not said. There is a custom, though not Jewish law, to eat just one piece of matzo on that night.

Traditional foods

Because the house is free of chametz for eight days, the Jewish household typically eats different foods during the week of Passover. These include:

''Matzah brei'' – Softened matzo fried with egg and fat; served either savory or sweet

Matzo cereal – Matzo meal boiled in water and often served with milk and butter

Matzo kugel – A kugel made with matzo instead of noodles

''Charoset'' – A sweet, dark-colored, lumpy paste made of fruits and nuts

''Chrain'' – Horseradish and beet relish

Gefilte fish – Poached fish patties or fish balls made from a mixture of ground deboned fish, mostly carp or pike

Chicken soup with matzah balls (''kneydlach'') – Chicken soup served with matzo-meal dumplings

Rice, often with saffron or raisins – Nearly all Sephardi Jews and many Mizrachi Jews consider rice to be an essential food for the Passover table; Ashkenazi Jews and Hasidic Jews do not eat rice during Passover as a matter of minhag. According to the Talmud and the commentary of Rashi, rice is not ''chametz''. However, there is a concern that in storage, rice may have been contaminated with even one kernel of wheat or other grains. Those who eat rice inspect it carefully prior to cooking.

Sermons, liturgy, and song

The story of Passover, with its message that slaves can go free, and that the future can be better than the present, has inspired a number of religious sermons, prayers, and songs—including spirituals (what used to be called "Negro Spirituals"), within the African-American community.

Rabbi Philip R. Alstat, an early leader of Conservative Judaism, known for his fiery rhetoric and powerful oratory skills, wrote and spoke in 1939 about the power of the Passover story during the rise of Nazi persecution and terror:

Perhaps in our generation the counsel of our Talmudic sages may seem superfluous, for today the story of our enslavement in Egypt is kept alive not only by ritualistic symbolism, but even more so by tragic realism. We are the contemporaries and witnesses of its daily re-enactment. Are not our hapless brethren in the German Reich eating "the bread of affliction"? Are not their lives embittered by complete disenfranchisement and forced labor? Are they not lashed mercilessly by brutal taskmasters behind the walls of concentration camps? Are not many of their men-folk being murdered in cold blood? Is not the ruthlessness of the Egyptian Pharaoh surpassed by the sadism of the Nazi dictators?And yet, even in this hour of disaster and degradation, it is still helpful to "visualize oneself among those who had gone forth out of Egypt." It gives stability and equilibrium to the spirit. Only our estranged kinsmen, the assimilated, and the de-Judaized, go to pieces under the impact of the blow....But those who visualize themselves among the groups who have gone forth from the successive Egypts in our history never lose their sense of perspective, nor are they overwhelmed by confusion and despair.... It is this faith, born of racial experience and wisdom, which gives the oppressed the strength to outlive the oppressors and to endure until the day of ultimate triumph when we shall "be brought forth from bondage unto freedom, from sorrow unto joy, from mourning unto festivity, from darkness unto great light, and from servitude unto redemption.

See also

Passover Seder

Passover Seder Plate

Gebrochts

Kitniyot

Fast of the Firstborn

Haggadah of Pesach

Passover (Christian holiday)

References

External links

Guide to Passover – chabad.org

'Peninei Halachah' Jewish Law – Yhb.org.il

Aish.com Passover Primer

Jewish Encyclopedia: Passover

Akhlah: The Jewish Children's Learning Network

Torah for me

Secular dates for passover

Category:Jewish holy days Category:Spring holidays Category:March observances Category:April observances Category:Hallel

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''The Jews of Islam'' (1984) is a book written by Middle-East historian and scholar Bernard Lewis.

The book provides a comprehensive overview of the history and the state of the Jews living in the Islamic world, (as contrasted to the Jews of Christendom.) The first chapter, Islam and Other Religions, however, is broader in scope, and explains how Islamic society view the Other.

Contents

Chapter I. Islam and Other religions

Chapter II. The Judaeo-Islamic Tradition

Chapter III. The Late Medieval and Early Modern Periods

Chapter IV. The End of the Tradition

A quote from the author

The author claims that: "For Christians and Muslims alike, tolerance is a new virtue, intolerance a new crime. For the greater part of the history of both communities, tolerance was not valued nor was intolerance condemned. Until comparatively modern times, Christian Europe neither prized nor practiced tolerance itself, and was not greatly offended by its absence in others. The charge that was always brought against Islam was not that its doctrines were imposed by force - something seen as normal and natural - but that its doctrines were false."

Reviews

See also

Dhimmi

Jizya

References

Category:Books by Bernard Lewis Category:Judeo-Islamic topics

name	Jackie Mason
birth name	Yacov Moshe Maza
birth date	June 09, 1936
birth place	Sheboygan, Wisconsin, U.S.
medium	Stand-upTelevisionFilmBooksRadio
nationality	American
active	1961–present
genre	Satire/Political satireObservational comedyImprovisational comedy
subject	American politicsInternational relationsCurrent eventsrace relationsAntisemitismJewish cultureAmerican culture
spouse	Jyll Rosenfeld (August 14, 1991–present)
children	Sheba Mason
notable work	''The World According to Me!''Hyman Krustofski in "Like Father, Like Clown", "Today I Am a Clown" and "Once Upon A Time In Springfield"
website	jackiemason.com

}} Jackie Mason (born June 9, 1936) is an American stand-up comedian.

Early life

Born Yacov Moshe Maza in Sheboygan, Wisconsin, he grew up on the Lower East Side of Manhattan, New York City.

Mason graduated with a Bachelor of Arts degree from the City College of New York. At age 25, he was ordained a rabbi (as his three brothers, father, grandfather, and great-grandfather had been) in Latrobe, Pennsylvania. Three years later he resigned to become a comedian.

Comedy career

Mason had several one-man comedy stage shows over the years. His first Broadway show was called ''The World According to Me'', which was well-received. Later, he had a show at the John Golden Theatre, called ''Politically Incorrect'', which ran into trademark problems because it was performed at the same time that Bill Maher's TV show ''Politically Incorrect'' was on the air. Bill Maher brought a lawsuit against Mason's production, which was dismissed as 'frivolous.' To this day, Mason is able to use this show title, and it is one of his most successful road productions. Between these shows, Mason played the lead in a short-lived television show called ''Chicken Soup'' alongside Lynn Redgrave.

In 1992, Mason won an Emmy Award for his voice-over of Rabbi Hyman Krustofski in ''The Simpsons'' episode "Like Father, Like Clown", making him the first guest star to win an Emmy for his role. Jackie has also appeared in ''The Simpsons'' episodes "Today I Am A Clown" and "Once Upon a Time in Springfield".

In a 2005 poll to find the Comedian's Comedian, Mason was voted among the top-50 comedy acts ever by fellow comedians and comedy insiders. He was also ranked #63 in Comedy Central Presents: 100 Greatest Stand-Ups of All Time.

His full length motion picture ''One Angry Man'' has been released in 2010 throughout the US and Canada.

Jackie has completed a new full length feature film "Jackie Goldberg Private Dick" for release in late 2011.

Jackie was a comedian at the Fieldston Hotel in Swan Lake, NY in the summer of 1955. He was let go because his act was too ahead of its time. The patrons had never been exposed to a comic who seemed to be ridiculing them. A few years later, Don Rickles came along; but, audiences had become open to this brand of humor.

Personal life

On August 14, 1991, Mason married Jyll Rosenfeld.

Controversy

"Middle finger" incident

On October 18, 1964 in an appearance on ''The Ed Sullivan Show'', Mason allegedly gave host Ed Sullivan the finger on air. Footage of the incident shows Mason doing his stand-up comedy act and then looking toward Sullivan, commenting that Sullivan was signaling him. Sullivan was reportedly letting Mason know (by pointing two fingers) that he had only a couple minutes left, as the program was about to cut away to show a speech by President Lyndon B. Johnson. Mason began working his own fingers in his act to make fun of the situation, and pointed toward Sullivan with his middle finger slightly separated. Sullivan was clearly angered by this, and banned Mason from the show. Mason denied knowingly giving Sullivan the middle finger (he later claimed that he had never even heard of the middle finger gesture at that time) and later filed a libel suit. He made a comeback appearance on the TV program two years later, and Sullivan publicly apologized to him. At that time, Mason opened his monologue by saying, "It is great to see all of you in person again." Mason dropped the lawsuit, but would never appear on the show again.

Allegations of racism

In 1991, Mason was criticized by African-American organizations such as the NAACP when he called New York mayor David Dinkins "a fancy ''schvartze'' with a moustache." He later apologized. He was later accused of racism when the American comic Ray Hanania, of Christian Arab Palestinian descent, was removed from opening for him at a Chicago club.

Mason referred to Barack Obama as a "schvartze" during a performance in New York City on March 12, 2009. ''Schwarz'' means "black" in Yiddish and German. Republican political commentator Angela McGlowan (who is black) defended Mason's remarks and disagreed that he used a racist term.

Statements on Arabs in Israel

Mason counseled Israeli leaders to consider the total expulsion of Palestinians from Israel, the West Bank, and Gaza Strip. Mason and Felder wrote, “We have paralyzed ourselves by our sickening fear of World Opinion, which is why we find it impossible to face one simple fact: We will never win this war unless we immediately threaten to drive every Arab out of Israel if the killing doesn't stop.” They added:

Jews for Jesus lawsuit

On August 28, 2006, Mason filed a lawsuit against the group Jews for Jesus for using his likeness in a pamphlet. His image was used next to the tag line "Jackie Mason...a Jew for Jesus!?" Mason said in court papers filed in New York: Mason has claimed that the group was using his image and fame to gain attention and converts. The group responded to the suit by saying, "Shame on him for getting so upset about this." The lawsuit was settled in 2006, with Jews for Jesus apologizing.

One Jerusalem

Mason co-founded the organization One Jerusalem in response to the Oslo peace agreement. Its stated cause is "Maintaining a united Jerusalem as the un-divided capital of Israel.”

Works

Selected TV, film and radio roles

''The Ed Sullivan Show'' (1961–1968) frequent guest appearances

''The Stoolie'' (1972) - Roger Pitman

''Sleeper'' (1973) - Voice of robot tailor (uncredited)

''The Jerk'' (1979) - Harry Hartounian

''History of the World: Part I'' (1981) - Jew #2

''Caddyshack II'' (1988) - Jack Hartounian

''Chicken Soup'' (1989) - Jackie Fisher

''The Simpsons'' - Rabbi Hyman Krustofski in three episodes:

*"Like Father, Like Clown" (1991)

*"Today I Am a Clown" (2003)

*"Once Upon a Time in Springfield" (2009)

''The Fairly OddParents'' episode "Beddy Bye/The Grass Is Greener" (2003) - Harvey Sandman a.k.a The Sandman, a.k.a The Mattress King

''The Hitchhiker's Guide to the Galaxy'' - The Quandary Phase (2005) - The East River Lifeform

''30 Rock'' episode The Collection (2007) - Himself (small guest appearance)

''The Drinky Crow Show'' episode "Aspire" (2009) - Mort Cooper

Television specials

''Jackie Mason's The World According to Me!'' (1988)

''An Audience with Jackie Mason'' (1990)

''Jackie Mason on Campus'' (1992)

''Jackie Mason at the London Palladium'' (1996)

''Jackie Mason: A Night at the Opera'' (2002)

Discography

''I'm the Greatest Comedian in the World, Only Nobody Knows it Yet!'' (1962)

''I Want to Leave You with the Words of a Great Comedian'' (1963)

''The World According to Me!'' (1987)

''Brand New'' (1991)

''Politically Incorrect''

''In Israel''

''Live at the London Palladium'' (1997)

''All New! Much Ado About Everything'' (2003)

''Prune Danish''

''The Unholy Tour''

''Freshly Squeezed''

''The Ultimate Jew'' (2008)

One-man shows

''Jackie Mason's the World According to Me!'' (1986–1988)

''Jackie Mason: Brand New'' (1990–1991)

''Jackie Mason: Politically Incorrect'' (1994–1995)

''Love Thy Neighbor'' (1996–1997)

''Much Ado About Everything'' (1999–2000)

''Jackie Mason: Prune Danish'' (2002–2003)

''Jackie Mason: Freshly Squeezed'' (2005–2006)

''Jackie Mason: The Ultimate Jew'' (2008)

Video blogging

Mason has appeared in over 200 self-written video blog entries on YouTube, in which he gives his opinions on current events and politics.

References

External links

Official website

Show website

Radio Interview on Air America

Interview (Jackie Mason interview starts at 55:18), ''Mark Levin Talk Radio Show'', 27 June 2008

Jackie Mason speaks about gun control on LiveLeak

Jackie Mason radio interview WSLR with Doug Miles

Category:1936 births Category:American comedians Category:American Jews Category:American rabbis Category:American stand-up comedians Category:City College of New York alumni Category:Emmy Award winners Category:Jewish comedians Category:Jewish comedy and humor Category:Living people Category:People from Manhattan Category:People from Sheboygan, Wisconsin

fr:Jackie Mason it:Jackie Mason he:ג'קי מייסון ja:ジャッキー・メイソン fi:Jackie Mason