The story of Kenaz in LAB 25-26 provides a legend that, like Esth, includes a story about lots and a detailed chronology of a war that must be interpreted as a Passover calendar. The Passover calendar is the same as in Esth. It starts on 14.I when the most solemn feast of Passover becomes the day of a catastrophe and continues with four days of struggle with the salvation occurring in the night of the fourth. Thus, the Passover night of salvation turns out to be postponed for four days, and the entire Passover celebration occupies five days instead of one and includes the 3.5-day fast within the festal days. In my earlier study (Lourié 2002/2008) I supposed (elaborating on Jaubert’s hypothesis) that such calendar was implied in the Synoptic Passion Week, where the Passover fell on Tuesday 14.I (according to a 364-DY calendar similar to but distinct from that of the Jubilees) but ended only on Saturday, with the night of salvation being that of Saturday (i.e., given the beginning of the nichtemeron at the down, the night from Saturday to Sunday). According to my hypothesis, this calendar included the “broken Nisan”, where Tuesday 14.I was followed with four days “of interval” from Wednesday to Saturday, which were out of counting of the days of the month, while 15.I fell only on Sunday. The four days “of interval” were added together at one point of the year instead of adding them one per one at the end of each quarter. Esth 8:9 LXX/“Slavonic” corroborates the idea of “broken Nisan”: the scribes were called on 23.I when the feasts are over, namely, the eight-day feast of Unleavened Bread (15-22.I) and the feast of Passover falling on 14.I. This implies, for the Esther account, the duration of 14.I for five days.
Esther and Kenaz (LAB 25-26): Two Stories about Lots, their Passover Calendar...
The story of Kenaz in LAB 25-26 provides a legend that, like Esth, includes a story about lots and a detailed chronology of a war that must be interpreted as a Passover calendar. The Passover calendar is the same as in Esth. It starts on 14.I when the most solemn feast of Passover becomes the day of a catastrophe and continues with four days of struggle with the salvation occurring in the night of the fourth. Thus, the Passover night of salvation turns out to be postponed for four days, and the entire Passover celebration occupies five days instead of one and includes the 3.5-day fast within the festal days. In my earlier study (Lourié 2002/2008) I supposed (elaborating on Jaubert’s hypothesis) that such calendar was implied in the Synoptic Passion Week, where the Passover fell on Tuesday 14.I (according to a 364-DY calendar similar to but distinct from that of the Jubilees) but ended only on Saturday, with the night of salvation being that of Saturday (i.e., given the beginning of the nichtemeron at the down, the night from Saturday to Sunday). According to my hypothesis, this calendar included the “broken Nisan”, where Tuesday 14.I was followed with four days “of interval” from Wednesday to Saturday, which were out of counting of the days of the month, while 15.I fell only on Sunday. The four days “of interval” were added together at one point of the year instead of adding them one per one at the end of each quarter. Esth 8:9 LXX/“Slavonic” corroborates the idea of “broken Nisan”: the scribes were called on 23.I when the feasts are over, namely, the eight-day feast of Unleavened Bread (15-22.I) and the feast of Passover falling on 14.I. This implies, for the Esther account, the duration of 14.I for five days.
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