Betsy Halpern-Amaru
ture that brings order and coherence to the chaotic mixture of directives for
and narratives about the Egypt Pesah, ordination of a Pesah statute for fu
ture commemoration, and legislation for Massot. He also develops a Pesah
statute that fills lacunae in its Exodus counterparts with content that refer
ences the corpus of Pesah-related material in the Pentateuch through an in
tricate system of allusions. Lastly, in presenting Pesah and Massot as separate
consecutive festivals permanently merged as common celebrations of a sin
gle patriarchal protofestival, this author not only serves his own interest, but
may also be responding, much like modern source critics, to the discrete and
fused presentations of Pesah/Massot in the biblical text.