As found with the celebration of Passover, there existed a great debate among the various Jewish factions, beginning in about the second century B.C.E., with regard to just how and when one was to count to the Khag of Shabuath (Weeks), also called Pentecost.
This debate was sparked by the fact that there is no direct statement found in Scriptures telling us exactly on which date one is to keep the Festival of Weeks.
A late innovation of the Aristocratic understanding of
בין חערבים (byn ha-arabim) arose sometime after the fall of Jerusalem in 70 C.E., becoming clearly manifested in records by the 8th century C.E.
This new interpretation (System C) was built under the heavy influence of the Talmudists (spiritual offshoots of the Pharisees). It flourished primarily among the Karaites and neo (later)-Samaritans but was also practiced by some less well-known groups.
Like those of the Aristocratic school (System A), these neo (later)-Aristocratic groups (System C) understood byn ha-arabim as the period of twilight that follows sunset.
There is little doubt that the ancient Samaritans reflected the Sadducean position with regard to the timing of byn ha-arabim (twilight after sunset).
To support this detail, we retain one piece of evidence from an ancient Samaritan writer, Ezekielos the Tragedian, in his work titled ἐζαγωγή (Exagoge; Deliverance).1
This work was composed sometime between the first part of the second century until about 90 B.C.E.,2 i.e., as early as the outbreak of the Hasmonaean Revolt or as late as the first decade of the next century.
Clement of Alexandria calls Ezekielos “the poet of Jewish tragedies.”3 Important fragments of the Exagoge have survived in the works of Eusebius.4
Internal evidence from this tragic drama reveals that the author belonged to the ancient Samaritan sect, which used the Aristocratic method.5 As we shall demonstrate, the ancient Samaritans held that byn ha-arabim begins the day and that the entire Festival of Passover and Unleavened Bread lasts only seven days, beginning with the 14th.
The Aristocratic understanding (System A) of “בין חערבים (byn ha-arabim)” was represented by the Jews called Sadducees, the Boethusian Sadducees, and by the ancient Samaritans.
Moreover, the Aristocratic practice was utilized by Yahushua the messiah, his apostles, and the early assemblies that followed him.1
Very few writings which discuss just how to observe Passover have come down to us directly from any acknowledged Sadducean, Boethusian, or ancient Samaritan source. So, for an acquaintance with their opinions, we are mainly dependent upon their antagonists.2
These antagonists, and records which are derived from the later variations of this view (as demonstrated by the neo-Samaritans and Karaites),3 show that, contrary to the Hasidic views, the Aristocratic approach understood that the first ערב (arab; intermixing of light and dark) occurred at sunset and the second at deep twilight (the setting of darkness).
In this second and final half of our discussion we will now look to the ancient records that demonstrate the Hasidic view regarding Passover.
The Book of Jubilees
The Book of Jubilees, originally composed in Hebrew by the Hasidim in the late second century B.C.E.,1 gives us the earliest representation of the Hasidic argument. To date, the most complete version of this text is found in the Ethiopian edition. It reports:
Since the first century C.E., the most prevalent and popular view for the observance of Passover and the seven days of Unleavened Bread has been Hasidic System B—an interpretation first expressed by the ancient Hasidim.
This practice has the Passover sacrifice offered during during the afternoon of Abib 14 with the Passover meal eaten at the beginning of Abib 15. All leavening is removed from one’s home by noon on Abib 14. Abib 15 begins the 7-day Feast of Unleavened Bread and continues through Abib 21. There is a total of 8 days of Unleavened Bread counted from Abib 14-21.
The questions that must be asked are:
• What is the ancient evidence of this interpretation? Also, just how and on what days did they keep the Festival of Passover and Unleavened Bread?
• When did this Hasidic view of Passover and the seven days of Unleavened Bread first appear?
• What issues created their interpretation and how did they derive their understanding of בערב (be-arab; in the mixing of light and dark [twilight]) and its cognate term בין הערבים (byn ha-arabim; between/among the mixings of light and dark [twilight])?
In our first installment titled 10. Passover – Sadducees & Pharisees I, we discussed the religious philosophy of the Sadducees. With our second installment we will proceed to address the viewpoint of the Pharisees and their power struggle with the Sadducees.
It is within the framework of the evolving political and religious conflict between the Sadducees and Pharisees that we can understand just how and why the Pharisees ultimately became victorious in the officially recognized practice of Passover and Unleavened Bread which we have labeled “Hasidic System B.”
The Pharisees
The “Hasidic System B” Passover and Unleavened Bread method originated among the early Hasidim but became dominant as a religious practice because of the political power of their spiritual descendants, the Pharisees.1
From Pharisaism derived what is now called Orthodox Judaism.2 Their conflict with the Sadducees was in force from the time of the Hasmonaean revolt.
Continue reading “11. Passover – Sadducees & Pharisees Part 2”
With the proper historical and cultural context in hand per our previous posts dealing with “The Dark Period,” we shall now turn our attention toward the two leading Jewish religious parties: the Sadducees and the Pharisees.
These two religious groups held opposing interpretations for בין הערבים (byn ha-arabim; between the evenings), for the day on which the Passover was eaten, and for the seven days of Unleavened Bread.
The Sadducees reflected the Aristocratic view while the Pharisees carried on the Hasidic tradition.
Continue reading “10. Passover – Sadducees & Pharisees Part 1”
One of the most important historical and cultural developments in Judaism during the Hellenic period was the formation of the movement, during the late third century B.C.E., that later became the Hasidim.
From them are derived the Pharisees, Essenes, Zealots, and others, including the later Rabbinists and Talmudists, who are their spiritual descendants.1
The name Hasidim means “pious, devout” ones.2 These early Hasidim must not be confused with the German mystics of the 12th–13th centuries C.E. or with the modern Hasidic movement, founded in 18th century Poland by Israel ben Eliezer.3
How did such radically different views for the expression בין הערבים (byn ha-arabim), the Passover supper, and the seven days of Unleavened Bread come into existence among the Jews?
To fully understand this dispute we must begin with an examination of the historical and cultural context wherein the division of views took root in Judaism.
Different Jewish practices with reference to the Khag of Passover and the seven days of Unleavened Bread and the Khag of Shabuath (Pentecost) become overtly apparent in the mid-second century B.C.E.
During this period a great dispute was already under way among the Jews, not just over exactly how the nation of Judaea should observe these festivals but over the approach to religion itself.
This debate was fought between the two leading factions of Judaism: the Hasidic and the Aristocratic schools.
As we continue our discussion regarding the connection between Passover and Pentecost, we discover that there were three other requirements attached to the Festival of Weeks:
(1) appearing and being worthy, (2) rejoicing, and (3) remembering.
An important part of the celebration of Passover and the seven days of Unleavened Bread was the day on which the high priest waved the עמר (omer) of freshly cut grain in front of the altar of Yahweh as an offering.
This event occurred on the first day of the 50-day count to the חג שבעות (Khag Shabuath; Festival of Weeks).
As a result, for the Jews and later the Christians, the events associated with the 50 days of the Festival of Weeks (also called Pentecost) were regarded as an important facet of the Passover celebration.
This study aims to provide a clearer understanding of the Passover supper and the practice of eating unleavened bread for seven days, while also summarizing the experience of the Exodus. This event marked the first time the Israelites were commanded to sacrifice and eat a Passover animal.
On a fundamental level, the annual observance of Passover, along with the seven days of eating unleavened bread, commemorates the Israelites’ departure from Egypt in the 15th century B.C.E.1
The historical context is as follows:
What are Passover and Unleavened Bread?
The חג (Khag; Festival) of Unleavened Bread forms part of the מועדי (moadi; appointed times) commanded by Yahweh, which gain their legal authority by means of a חקת (khoquth; statute).1
The term חג (khag) is also used when the entire seven days of eating unleavened bread is called the Passover (Phasekh).2
The first and seventh day of this khag are described as sacred מקראי (miqrai; gatherings for reading),3 i.e., a sacred convocation on a Sabbath or high Sabbath day during which Scriptures are to be studied.4
To understand the Festival of Passover (Phasekh) and Unleavened Bread, we will more fully define the meanings of these two terms and explain what prompts them to be festival observances.