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. (Leviticus 23:5)

14th century Haggadah
An argument in favor of the Hebrew reduced form ישוע Yeshua, as opposed to Yehoshua, is the Old Syriac Bible (c. 200 AD) and the Peshitta preserve this same spelling but using the equivalent Aramaic letters . Yeshu /jeʃuʕ/ (Syriac does not use a ‘furtive’ pathach so extra /a/ is not used) is still the pronunciation used in the West Syriac dialect, whereas East Syriac has rendered the pronunciation of these same letters as Išô‘ /iʃoʔ/. These texts were translated from the Greek, but the name is not a simple transliteration of the Greek form because Greek did not have an “sh” [ʃ] sound, and substituted [s]; and likewise lacked and therefore omitted the final ‘ayin sound [ʕ]. It can be argued that the Aramaic speakers who used this name had a continual connection to the Aramaic-speakers in communities founded by the apostles and other students of Jesus, thus independently preserved his historical name. Alternatively, Talshir (1998) suggests that Aramaic references to the Hebrew Bible had long used Yeshua for Hebrew names such as Yehoshua Ben Nun.[30] So the possibility of Jesus having been Yehoshua remains.
TO MY JEWISH BRETHREN: HAPPY PASSOVER!
They had heard him speaking to both of them about his “exodus” to Jerusalem.
Jesus’ exodus to Jerusalem – how mysterious are these words! Israel’s exodus from Egypt had been the event of escape and liberation for God’s People.
What would be the form taken by the exodus of Jesus, in whom the meaning of that historic drama was to be definitively fulfilled?
The disciples were now witnessing the first stage of that exodus – the utter abasement which was nonetheless the essential step of the going forth to the freedom and new life which was the goal of the exodus.
The disciples, whom Jesus wanted to have close to him as an element of human support in that hour of extreme distress, quickly fell asleep. Yet they heard some fragments of the words of Jesus’ prayer and they witnessed his way of acting. Both were deeply impressed on their hearts and they transmitted them to Christians for all time.
Jesus called God “Abba”. The word means – as they add – “Father”. Yet it is not the usual form of the word “father”, but rather a children’s word – an affectionate name which one would not have dared to use in speaking to God. It is the language of the one who is truly a “child”, the Son of the Father, the one who is conscious of being in communion with God, in deepest union with him.
If we ask ourselves what is most characteristic of the figure of Jesus in the Gospels, we have to say that it is his relationship with God. He is constantly in communion with God. Being with the Father is the core of his personality. Through Christ we know God truly.
“No one has ever seen God”, says Saint John. The one “who is close to the Father’s heart … has made him known” (1:18).
Now we know God as he truly is. He is Father, and this in an absolute goodness to which we can entrust ourselves.
The evangelist Mark, who has preserved the memories of Saint Peter, relates that Jesus, after calling God “Abba”, went on to say: “Everything is possible for you. You can do all things” (cf. 14:36). The one who is Goodness is at the same time Power; he is all-powerful. Power is goodness and goodness is power. We can learn this trust from Jesus’ prayer on the Mount of Olives.
Before reflecting on the content of Jesus’ petition, we must still consider what the evangelists tell us about Jesus’ posture during his prayer.
Matthew and Mark tell us that he “threw himself on the ground” (Mt 26:39; cf. Mk 14:35), thus assuming a posture of complete submission, as is preserved in the Roman liturgy of Good Friday. Luke, on the other hand, tells us that Jesus prayed on his knees. In the Acts of the Apostles, he speaks of the saints praying on their knees: Stephen during his stoning, Peter at the raising of someone who had died, Paul on his way to martyrdom. In this way Luke has sketched a brief history of prayer on one’s knees in the early Church.
Christians, in kneeling, enter into Jesus’ prayer on the Mount of Olives. When menaced by the power of evil, as they kneel, they are upright before the world, while as sons and daughters, they kneel before the Father. Before God’s glory we Christians kneel and acknowledge his divinity; by that posture we also express our confidence that he will prevail.
Jesus struggles with the Father. He struggles with himself. And he struggles for us.
He experiences anguish before the power of death.
First and foremost this is simply the dread natural to every living creature in the face of death. In Jesus, however, something more is at work. His gaze peers deeper, into the nights of evil. He sees the filthy flood of all the lies and all the disgrace which he will encounter in that chalice from which he must drink.
His is the dread of one who is completely pure and holy as he sees the entire flood of this world’s evil bursting upon him.
He also sees me, and he prays for me.
This moment of Jesus’ mortal anguish is thus an essential part of the process of redemption. Consequently, the Letter to the Hebrews describes the struggle of Jesus on the Mount of Olives as a priestly event. In this prayer of Jesus, pervaded by mortal anguish, the Lord performs the office of a priest: he takes upon himself the sins of humanity, of us all, and he brings us before the Father.
Lastly, we must also pay attention to the content of Jesus’ prayer on the Mount of Olives. Jesus says: “Father, for you all things are possible; remove this cup from me; yet not what I want, but what you want” (Mk 14:36).
The natural will of the man Jesus recoils in fear before the enormity of the matter. He asks to be spared.
Yet as the Son, he places this human will into the Father’s will: not I, but you. In this way he transformed the stance of Adam, the primordial human sin, and thus heals humanity.
The stance of Adam was: not what you, O God, have desired; rather, I myself want to be a god.
This pride is the real essence of sin. We think we are free and truly ourselves only if we follow our own will. God appears as the opposite of our freedom. We need to be free of him – so we think – and only then will we be free.
This is the fundamental rebellion present throughout history and the fundamental lie which perverts life. When human beings set themselves against God, they set themselves against the truth of their own being and consequently do not become free, but alienated from themselves. We are free only if we stand in the truth of our being, if we are united to God.
Then we become truly “like God” – not by resisting God, eliminating him, or denying him. In his anguished prayer on the Mount of Olives, Jesus resolved the false opposition between obedience and freedom, and opened the path to freedom. Let us ask the Lord to draw us into this “yes” to God’s will, and in this way to make us truly free. Amen.
From : BENEDICT XVI’s HOMILY FOR HOLY THURSDAY 2012
Why Is Jamie Dimon Still On The NY Fed Board?
What to do with Jamie Dimon? The CEO and Chair of JPMorgan Chase has tried so hard in the past several years to seem the “good banker.” He is so charming and gracious, yet all the while lobbying, cajoling, pushing, and wheedling to eviscerate any semblance of real reform on Wall Street. He shrugged off the cataclysm of 2008 as just something that happened, like the weather—no need for any structural reform.
Now the chickens have come home to roost—at least 2 billion of them—and it is clear that Chase is like every other big financial institution with distorted incentives. Thanks to a backstop of a federal guarantee, these gigantic institutions get to keep all the upside of crazy bets while the government gives them all the downside protection they need. Earlier this year, Dimon pooh-poohed concerns about the risks his traders were taking. Did Dimon not understand those risks, not care to know about them, or actually mislead the public about them?
But it isn’t so much money, they cry! True, in the context of Chase’s balance sheet, a $2 billion loss can be absorbed. But it shows once again the impossibility of trusting the banks in the absence of structural reform and regulation to control their willingness to take almost unmitigated risk. Of greater significance than the size relative to Chase’s balance sheet is that the loss was in a relatively stable market in which most people are finding it easy to trade. Imagine if the market had been choppy—the losses could have been even more gargantuan—and if several institutions had been in the same position, then the aggregate effect could have become once again cataclysmic.
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