(Term nga Kodikët e Shqipërisë)
E kremtja më e rëndësishme e krishtërimit, e diela e ringjalljes së Krishtit pas kryqëzimit dhe varrimit të premten pasdite. Në Dhjatën e Vjetër Pashka është një prej provave / dëshmive të Perëndisë se populli i Izraelit është populli i zgjedhur dhe i mbrojtur prej tij. Perëndia urdhëroi Moisiun që të porosisë gjithë popullin e Izraelit të bëjë fli dhe të lyejë me gjakun e flisë së blatuar portën e shtëpisë, për t’u dalluar prej të tjerëve dhe për të qenë nën mbrojtje në ditën e kalimit të zemërimit hyjnor. “Passover (beb. “pesa”?) comes from a verb meaning ‘to pass over’, in thesense of ‘to spare’ (Ex. 12:13, 27, etc.). This affords excellent sense; there is no need to jettison the time-honoured view that God literally passed over the blood-sprinkled Israelite houses, whilst smiting the Egyptian ones. The term is used both for the ordinance and for the sacrificial victim”. (Gaster, T. H.:“Passover:Its History and Traditions”, 1949, pp. 23-25). “On the Passover night in Egypt, the lintels and side-posts of all Israelite doors were smeared (apotropaically, some suggest) with the victims blood” (Snaith, N. H.:“The Jewish New Year Festival”, 1947, p. 21). “The blood emphasis has disappeared; an essentially domestic ceremony has become a more formal sacrifice at a central sanctuary with a wider choice of victim; v. 7 stipulates boiling, not roasting, the animal; Passover and Unleavened Bread, here termed the bread of affliction, are integrated more thoroughly than in Exodus. This is development, event changing to institution, not contradiction; moreover it approximates better to the NT evidence concerning Passover. It is not necessary to assume a great time-gap between the passages; the changed circumstances could have been prophetically foreseen in the wilderness period. It is further recorded that a second Passover, celebrated a month later, was instituted for the benefit of those who had been levitically unclean at the time of the first Passover was celebrated in the plains of Jericho during the Conquest (Jos. 5:10). Hezekiah’s ceremony takes advantage of the legitimate second Passover mentioned above, because the people are not gathered in Jerusalem, and the priests are not in a state of levitical purity, at the earlier date. The brief reference of Ezekiel (45:21-24) deals with Passover in the ideal Temple of his conceiving. The three points of interest are the fuller participation of the secular leader, the fact of a sin-offering, and the complete change-over from family celebration to public ceremony. The victims specified include bullocks, rams and kids. The prescriptions of Deuteronomy are considerably extended, though not in any new thought-pattern”.
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