Pesach ~Passover
Pesach – A Time to Remember
By Messianic Minister Tamar Yeomans
Vayikra ~Leviticus 23:5 5 “‘In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for Y’HOVAH.
Pesach is an ancient feast; this feast has spanned 35 centuries of human existence. The story of Pesach is set in the time of Egypt’s great pyramids and is filled with fiery accounts of: a death sentence for Isra’eli infants; a baby floating in a river; Isra’eli slaves; a burning bush; Egyptian sorcerers; tense confrontations with the Pharaoh; divine plagues; a pursuing army; the parting of a sea; and the birth of a nation at the foot of a thundering wilderness mountain.
Pesach carries a powerful message for today. It clearly typifies redemption in a dramatic way. It is a holy day commemorating Y’HoVaH Elohim’s deliverance of Isra’el from the slavery of Egypt. Yet Pesach also holds a great prophetic picture of Y’HoVaH’s plan for world redemption.
A. THE BIBLICAL OBSERVANCE
What is the Meaning of Pesach? For more than 400 years, the Isra’eli people had lived in Egypt. The time had come for Y’HoVaH Elohim to bring them back to their land as He had promised. In Sh’mot (Exodus) 11, Y’HoVaH detailed, through His servant Moshe, the tenth and final judgment plague that would befall the Egyptians and their false Gods. At midnight, Y’HOVAH would pass through the land and kill the firstborn of each family and of all the cattle. With this final plague, Y’HoVaH Elohim would dramatically free His people from the bondage of Egypt. Sh’mot (Exodus) 12, is where Y’HoVaH outlined explicit steps to be taken by those who trusted in Him so that they, unlike Pharaoh and the Egyptians, would not be struck down by the final plague. They were to select a year-old male lamb or a kid in its prime, perfect without any flaw or defect. It was to be taken out from the flock on the tenth day of the Hebrew month of Aviv (now known as Nissan in the Orthodox Jewish calendar since their captivity in Babylon) and kept until the fourteenth day of the month. This would allow time for each family to observe the lamb and confirm that it was fit. This would also allow time for each family to become personally attached to their lamb so that it would no longer be just a lamb (Sh’mot 12:3), but their lamb (Sh’mot. 12:5). This would deeply impress upon them the costly nature of the sacrifice. An innocent one was to die in their place. On the evening of the fourteenth, as the warm afternoon sun was setting the lambs were to be publicly killed by “the whole assembly.” All the people were to be responsible for the death of the lambs. Yet, in contrast, each family was to individually apply the blood of their lamb to the doorpost of their own home as a visible sign of their faith in Y’HoVaH (Sh’mot 12:13). At that moment, the innocent lamb became their substitute making it possible for Y’HoVaH’S judgment to “pass over” them. Y’HoVaH Elohim instituted Pesach as “a night of solemn observance to Him for bringing them out of the land of Egypt” according to Sh’mot (Exodus) 12:42.
The Time of Pesach By biblical definition, Pesach is a one-day feast, which is immediately followed by the seven-day Festival of Matzah also known as The Feast of Unleavened Bread). Both feasts, today, are usually blurred together as a single entity and are simply called “Pesach.” Y’HoVaH ordained that Pesach be observed each year on the fourteenth day of the Hebrew month, Aviv (March-April), the day that Y’HoVaH delivered His people from Egypt as found in Sh’mot (Exodus) 12:6; Vayikra (Leviticus) 23:5-7; B’midbar (Numbers) 9:3; B’midbar (Numbers) 28:16-17.
Y’HoVah’s deliverance was so mighty and awesome that Isra’el’s religious calendar was altered forever in commemoration of this miraculous deliverance, the month of Aviv. Aviv in Hebrew means “Spring” and we all know that new life is abundant in Spring. Sh’mot (Exodus) 13:4; Sh’mot (Exodus) 34:18. This then became the first month of the Hebrew year from that time forward as commanded in Sh’mot (Exodus) 12:2.
The Record of Pesach By all biblical accounts, the lamb or a kid were the core requisite for Pesach. We read this in Sh’mot (Exodus) 12:1-6. These instructions continue in Sh’mot (Exodus) 34:25, while Devarim (Deuteronomy 16:1-7 is more specific in where and how Pesach is to be observed. Here they are told to offer their sacrifice only in the place Y’HoVaH places His name, which was Yerushalayim. For this reason, some people think that Pesach should not be commemorated in the Diaspora. No one can observe Pesach as it was done all of those years ago, but this festival can be commemorated by taking the time to remember it and teach our little ones to do the same.
If there was no lamb or kid, there would be no deliverance. So central was the young animal to Pesach observance that the term “the Pesach” and the “Day of Matzah” can be used interchangeably of the lamb as well as the holiday. This is shown to us in Luke 22:7 and 1 Corinthians 5:7. One could not exist without the other. The lamb or kid embodied the holy day, and without it, the holy day was meaningless.
In all, Elohim required three symbolic foods to be eaten that Passover night –
The Importance of Pesach There are several important facts, which must be understood regarding the observance of Pesach. There was only one Pesach when Y’HoVaH passed through the land of Egypt in judgment. Every observance since then has been a memorial, commemorating that occasion and the time they were once in slavery according to Sh’mot (Exodus) 13:3.
Pesach holds great distinction among the religious feasts of the world. Pesach is the oldest continuously observed feast in existence today, and it has been celebrated for over 3,500 years. Pesach was celebrated in the Sinai wilderness one year after the children of Israel left Egypt according to B’midbar (Numbers) 9:1-14; it was celebrated as the children of Israel came into the land of Isra’el in Y’Hoshua (Joshua) 5:10-12; it was celebrated in the days of King Hizikyahu in 2 Chronicles 30 and King Y’hoshiyahu in 2Chronicles 35:1-19; it was celebrated after the return from Babylonian captivity according to Ezra 6:19-20; and Pesach was celebrated extensively in the days of Yeshua in Yochanan (John) 11:55. Even today, more Jewish people keep Pesach than any of the other Jewish holy days. It is a strong, cohesive force within the fabric of Jewish culture and community.
The observance of Pesach was so important that Y’HoVaH graciously gave an alternate date for those who were unable to observe Pesach on Aviv 14. Those who had become defiled by touching a dead body or were away on a long journey could celebrate Pesach thirty days later on the fourteenth of the second month according to B’midbar (Numbers) 9:1-14. This was later done by the king of Israel in 2 Chronicles 30:2-3; 2 Chronicles 30:15. There is no other divinely appointed feast has this accommodation attached to it.
The Ceremony of Pesach or Seder Y’HoVaH commanded that Pesach be observed as a memorial forever in Sh’mot (Exodus) 12:14. It was to be a perpetual regulation for all generations. He also declared that it was to be observed as a ceremony in Sh’mot (Exodus)12:25. This ceremony was to incorporate the lamb, matzah (unleavened bread), and bitter herbs and to raise questions in the minds of the children so that the Exodus story could be rehearsed from generation to generation. This is explained in Sh’mot (Exodus) 12:26-27. Y’HoVaH Elohim, however, did not detail the order of the ceremony, only that it was to be kept.
B. THE EMBELLISHMENT OF THE WORD BY RELIGIOUS LEADERS WITHIN JUDAISM
Traditions of Pesach
Several centuries before the Messiah, a somewhat traditionalized Pesach service began to emerge. This ritual Pesach service was called the Seder from the Hebrew word meaning “order.” It prescribed the traditional order of the Scripture readings, prayers, symbolic foods, and songs in the Pesach service. The basic order of the Pesach Seder today remains much as it was 2,000 years ago even though the service continued to be embellished with more songs and traditions as it came through the Middle Ages. Later, Rabbis added numerous other elements, including green vegetables, a roasted egg, kharoset which is an apple/nut mixture and the four cups of wine.
Each of the four cups of wine teaches an important lesson. According to ancient rabbis these four cups are based on the four promises given to the children of Isra’el in Sh’mot (Exodus) 6:6-7. The cup of Sanctification – appears at the start of the service. – This is appropriate to set the service apart as special to Y’HoVaH. The second cup is the Cup of Blessing or Remembrance (can be called the Cup of Plagues) because we must thank Y’HoVaH, who has done such great things, as we remember the plagues He placed on the Egyptians but spared the Hebrews. The third cup is the Cup of Redemption – This cup was designated by Yeshua HaMashiach as a special memorial through all generations. It was once a memorial of physical redemption for the Hebrews from Egypt. For Believers in Yeshua this cup symbolizes the spiritual redemption found in His sacrifice. Then last but not least, The Cup of Praise, which is the fourth cup and a fitting close to the service.
After Sanctification, Praise and Redemption, this cup reveals the wonderful symbolic truth of Y’HoVaH accepting His people. This Cup symbolizes the completed work of Redemption for Isra’el. That is why Yeshua didn't drink that Fourth Cup, Himself, on that night when He was crucified. This cup is the Praise to our Abba Father, who has created this great redemption. It is after this cup that the Hallelim or Psalms are sung.
Later in history the rabbis added a fifth cup, called the Cup of Eli’yahu. This cup is filled with hope that the prophet Eli’yahu will come, they were to drink from the cup and announce that the Messiah has come. There is no need to use this cup, because Yochanan the Immerser came in that role as told by Yeshua The Messiah. Mattityahu (Matthew) 11:13-15.
Added Foods
Pesach, like most Jewish Holy days, features special, meaningful foods. In celebrating these feasts from a Jewish perspective, theology is not only taught, it is eaten. Jews and Gentiles, adults and children can learn so much by celebrating the feasts.
One intriguing element, introduced by the Rabbis is called the Matzah Tash. It is a linen pouch with three different sections. A piece of Matzah is placed in each section. They are individually set apart yet united in the one container. This tash represents unity. Rabbinic commentaries do not give the exact origin of this custom so speculation of the unity can be made. It may be the unity of Isra’el through its forefathers, Avraham, Yitzh’ak and Ya’akov; or it could be the unity of the families of Yisra’el through Aharon, the Li’vi and the common people.
As Jewish Believers we see the Middle Matzah is a picture of Yeshua. The breaking of this Middle Matzah is a Picture of His Crucifixion. And the wrapping of the middle matzah in a napkin, originally a linen napkin, pictures Yeshua being wrapped as such, after His death. Mattityahu (Matthew) 27:59. The hiding of this Matzah is a picture of His Burial. And the finding of the Matzah by the children is a Picture of His being found alive from the dead; as in His Resurrection.
It's very interesting that Jewish People do this ceremony and don't realize that it is a perfect picture of the Messiah they long for.
C. PESACH FULFILLMENT
The Seven Sayings of Yeshua HaMashiyach from the Stake
The following are the seven sayings of Yeshua that He said while He was on the stake. These all line up and can be compared with the Seven Days of Creation.
Number 1.
Luke 23:34 Yeshua said, “Father, forgive them; for they know not what they are doing”.
Seven is an important number in Scripture. The first seven - the seven days mentioned in B’resheet (Genesis) Chapter 1 and finishing at the beginning of Chapter 2. This is because there is a principle of Scripture study, which helps understand things called the principle of first mention. When something, like the series of events numbering seven, is first mentioned, we find that every following mention of it in the Scriptures has parallels with that first mention and the circumstances surrounding it. Y’HoVaH gives us patterns to work by to understand His Word more thoroughly.
When looking at the sayings Yeshua made from the stake, they number as seven and looking at the B’resheet (Genesis) chapter 1, we see that there is a sequence of thought in those seven sayings. When Yeshua was on the stake, paying the price for our sins, certainly the words He chose to speak would be those which carry a wonderful truth, for dying on the stake was the most vital event Yeshua ever accomplished for us.
I. Day One of B’resheet And The First Saying
B’resheet (Genesis) 1:3-5 Then Elohim said, “Let there be light”…day one;
First Saying: “Father, forgive them; for they know not what they are doing”..
When comparing the thought of creation in B’resheet and the sayings of Yeshua, we see that a new creation began when Yeshua was dying on the stake. Y’HoVaH began creation by commanding light to exist. Y’HoVaH, Himself is light. This is exactly what occurs in a sinner's heart when they come to make a step towards Y’HoVaH. A light goes on for them in their heart. Yeshua died so that mankind could be redeemed from sin, the blackness in mankind’s lives, and be made new creatures in Him.
The first step in becoming a new creature is to repent. Forgiveness needs to be sought. Mankind was not taught to do wrong, because he was born in sin, not by his own will, but because Adam cast all into sin. At repentance light and darkness are separated from one another in the lives of mankind. The earth was covered in a depth and darkness was all over it. The earth can be an analogy for mankind. Y’HoVaH takes the lives of those who repent and He shines His light and separates mankind from the darkness of the old life and mankind is removed from the darkness into the world of light. Sins are removed and the new created being, there is a light in us that wasn’t there before. Colossians 1:12-13
Yeshua has a kingdom. He is the second Adam. As Adam was given the created world to dominate and rule over, Yeshua is the Head of a new creation. Kefa Alef (1Peter) 2:9-10 In these verses, we read that salvation takes us from the world of darkness, as the world was immersed in darkness before Elohim commanded light to appear, and brings us into His Kingdom Of Light. This was also done in Egypt when Y’HoVaH separated Israel from the Mitzraim (Egyptians). Sh’mot (Exodus) 14:20.
Number 2. Day Two of B’resheet And The Second Saying
Luke 23:43 Yeshua said to him, “Truly I say to you today; ‘You will be with me in Paradise’”.
Did you notice the break in the sentence? Often the emphasis on the words, today and you, are changed around. There are no punctuation marks in Aramaic or Hebrew writings so the emphasis can be confused. I could say, Truly I say to you, today you will be with me in Paradise, while we know that Yeshua did not go to Paradise on that day. He was crucified on that day and was in the grave for three days, so that interpretation could never happen or we can read it correctly and say, Truly, I say to you today; you will be with me in Paradise and of course that will be after the final judgement.
After we receive forgiveness, Yeshua assures us that we will be in Paradise, back to the beginning as in the Garden of Eden. There are so many connections to the Garden of Eden and B’resheet, but here we see a reference to The Garden of Eden on the stake. Mankind lost access to that Garden when Adam fell, but Yeshua forgives us and brings us back into Paradise or the Garden of Eden.
In B’resheet (Genesis) 1:6-7 the waters are divided. Once again there is a separation. Egypt was vacated and the final barrier between Israel and Egypt, the Sea of Suf or the Red Sea as it is commonly known, forever separated Israel from the Egyptians. Y’HoVaH divided the waters and there was a destruction of the Egyptians, which was the darkness that was separated from the light in day one of Creation. The Egyptians were separated from the Hebrews and the darkness, which befell them was their destruction.
Surely Israel Could Enter Cana’an, the Promised Land, Now!
But there is a wilderness to cross and there are still five more days in B’resheet Chapter 1. After repentance, when our sins are separated, water immersion washes those sins away as much as the Sea of Suf washed away the Egyptians, which were first separated. Full water immersion is so important. Yeshua said, “You shall be with me in Paradise” or living in His Kingdom.
Number 3. Day Three of B’resheet And The Third Saying
Yochanan (John) 19:26-27 “Woman, behold your son!” And to the talmid He loved, “Behold your mother”.
The third step of Kingdom living is to receive the Ruach HaKodesh. This is proof and knowledge of being born anew, when the Gift of the Ruach HaKodesh is received. This is explained in Romans 8:14-15; Yochanan (John) 1:12. Authority is received to become the sons of Y’HoVaH. With this authority comes responsibility, although so many versions of Scripture actually say power. The Aramaic says “authority”, which is to be used according to the attributes of the Ruach or Spirit and according to the gifts that are given, such as love, patience, gentleness, kindness, self-control, etc., definitely not with power that corrupts.
Acts 1:8 say, The Ruach HaKodesh is power. What is received when the Ruach comes upon mankind is the ability to recognise the “Attributes of the Ruach, or the fruit by which the spirits are to be tested. Receiving the Gifts of the Ruach, such as discernment, knowledge, wisdom, healing, prophecy is the power we receive, the ability to do what others cannot. These are gifts given because of obedience and faithfulness to Y’HoVaH, they are definitely not powers.
Day three in B’resheet (Genesis) 1:9-11 saw the creation of the seas, dry land or earth, and the creation of all seed bearing and producing plants. Spiritual Life In Yeshua Begins With The Immersion In The Ruach Hakodesh. Before that it is only religion or rituals. But life is the Ruach. It was the Ruach of Y’HoVaH that breathed life into Adam. In Scriptures from B’resheet, it says that the land was under the water and it rises as in resurrection. The Ruach HaKodesh is the Spirit of resurrection according to Romans 1:4
Number 4. Day Four of B’resheet And The Fourth Saying
Mattityahu (Matthew) 27:46 Eli, Eli Lamana Shabachtani? (My God, My God, why have you spared me?)
This is where trials enter our lives. B’resheet (Genesis) 1:14-17 The two great lights are put in the sky to light the day and the night. The only way to compare the fourth saying to the fourth day is to notice the following. It must be truly believed that Yeshua suffered for mankind. It also needs to be believed that all the things that would drive Y’HoVaH away from mankind were thrown on Yeshua, while He was on the stake and that Y’HoVaH was felt to be away from Him at the time. Mankind only becomes the light of the world, as the sun, moon and stars were lights for the world, when it properly understand that Yeshua was suffering so much that He no longer wanted to be spared from death but free from that pain and anguish. He suffered so that observant Believers would not.
So many Believers suffer from guilt of past sins but those sins are gone. There is no longer a necessity to carry the guilt. Yeshua took all the guilt of Believers. Once repentance has been made of former sins, these sins have to be left at the stake and walk away, casting it aside for good. That also requires a lifestyle of never committing sins, knowingly, again.
Number 5. The Fifth Day of B’resheet And The Fifth Saying
Yochanan (John) 19:28 “I am thirsty.”
B’rersheet (Genesis) 1:20-22 The water swarms with living creatures.
The Waters swarmed with life but Yeshua thirsted for water. Believers must hunger and thirst for the things of Y’HoVaH. The water is the Word and the Word is filled with all the varieties of the needs we have as food and strength. The Yeshua that is within a Believer should thirst after the Word of Y’HoVaH, which is also Yeshua, Himself. The world can only be like the Roman soldiers and give vinegar and gall, but Believers in Yeshua must not look to this fallen world for life-filled water and drink. They must not look to man, other ministries, the internet. They must go to Y’HoVaH’s Word only. Mattityahu (Matthew) 5:6; Yirmeyahu (Jeremiah) 23:15. Gall or vinegar is a form of poison. We must seek after Life and Spiritual growth.
Number 6. The Sixth Day of B’resheet And The Sixth Saying
Yochanan (John) 19:30 Behold, it is finished.
B’resheet (Genesis) 1:24-28 All living creatures came into being including mankind. It takes until the sixth day for Mankind to be finally in Y’HoVaH's Image. Mankind grown and matured. He is complete in Yeshua HaMashiyach. There is more to being a Believer than simply accepting Yeshua as one’s yeshuah (salvation). There is a requirement to mature and grow. Ephesians 4:11-13 explains how to become one in faith and knowledge of the Messiah to become one with him.
This Scripture is quite complex, as it is important for Spiritual growth. The five offices found in this Scripture, relate to the Torah or the five books of Moshe and also the five Moedim or Appointed Times or festivals.
1. Moshe was Y’HoVaH’s sent one, His Schilach, who received the instruction for Pesach, the first annual feast.
2. Torah was given on Shavu’ot, the second annual feast and when the Ruach HaKodesh was poured out as a spokesperson, prophesying of the Kingdom of Y’HoVaH.
3. The trumpet of Yom Teruah, the third annual feast, calls out (preaches) to everyone to come and enter in.
4. Yom Kippur (Day of Atonement) is the fourth annual feast and provides spiritual nurturing, or shepherding.
5. Succot, the fifth annual feast (of Tabernacles), is a time for teaching and learning about Torah.
Colossians 3:9-10 Teaches how to can be closer to Y’HoVaH, living in His image.
Believers have a new self, which is renewed after the image of Y’HoVaH. Adam was made in the image of Y’HoVaH, so was Yeshua HaMashiyach and therefore, so now are Believers. As Believers study Y’HoVaH’s Word and live according to His Torah (Instructions to His people), they grow more into the image of Yeshua, who lived according to the will and image of His Father and when that day is done it will lead us into
Number 7. The Seventh Day of B’resheet And The Seventh Saying
Luke 23:46 “Father, into Your hands I place my spirit.”
We enter a rest.
B’resheet (Genesis) 2:2-3 On the seventh day Y’HoVaH was finished with His work, which he had made, so He rested. This is reinforced in the Scriptures of the Apostles in Messianic Jews (Hebrews) 4:4-6; Messianic Jews (Hebrews) 4:9-10.
When Believers have that total confidence and have given all of their life to Elohim and are prepared to lay down their lives as Yeshua did on the stake to self, then they are walking proof that they are so deeply in the love of Y’HoVaH that no matter what happens to them physically they can say, “All is well with my soul”, which is their mind, will and emotions. This is true rest, knowing that there is complete shalom (peace), in all of life’s circumstances.
Yeshua’s death on the stake was not only physical trauma but also an emotional trauma. He experienced everything that mankind has ever, or will ever experience. This is the fulfilment of Pesach. Being able to live in compete rest knowing that all was accomplished by Yeshua on the stake as the Pesach Lamb.
By Messianic Minister Tamar Yeomans
Vayikra ~Leviticus 23:5 5 “‘In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for Y’HOVAH.
Pesach is an ancient feast; this feast has spanned 35 centuries of human existence. The story of Pesach is set in the time of Egypt’s great pyramids and is filled with fiery accounts of: a death sentence for Isra’eli infants; a baby floating in a river; Isra’eli slaves; a burning bush; Egyptian sorcerers; tense confrontations with the Pharaoh; divine plagues; a pursuing army; the parting of a sea; and the birth of a nation at the foot of a thundering wilderness mountain.
Pesach carries a powerful message for today. It clearly typifies redemption in a dramatic way. It is a holy day commemorating Y’HoVaH Elohim’s deliverance of Isra’el from the slavery of Egypt. Yet Pesach also holds a great prophetic picture of Y’HoVaH’s plan for world redemption.
A. THE BIBLICAL OBSERVANCE
What is the Meaning of Pesach? For more than 400 years, the Isra’eli people had lived in Egypt. The time had come for Y’HoVaH Elohim to bring them back to their land as He had promised. In Sh’mot (Exodus) 11, Y’HoVaH detailed, through His servant Moshe, the tenth and final judgment plague that would befall the Egyptians and their false Gods. At midnight, Y’HOVAH would pass through the land and kill the firstborn of each family and of all the cattle. With this final plague, Y’HoVaH Elohim would dramatically free His people from the bondage of Egypt. Sh’mot (Exodus) 12, is where Y’HoVaH outlined explicit steps to be taken by those who trusted in Him so that they, unlike Pharaoh and the Egyptians, would not be struck down by the final plague. They were to select a year-old male lamb or a kid in its prime, perfect without any flaw or defect. It was to be taken out from the flock on the tenth day of the Hebrew month of Aviv (now known as Nissan in the Orthodox Jewish calendar since their captivity in Babylon) and kept until the fourteenth day of the month. This would allow time for each family to observe the lamb and confirm that it was fit. This would also allow time for each family to become personally attached to their lamb so that it would no longer be just a lamb (Sh’mot 12:3), but their lamb (Sh’mot. 12:5). This would deeply impress upon them the costly nature of the sacrifice. An innocent one was to die in their place. On the evening of the fourteenth, as the warm afternoon sun was setting the lambs were to be publicly killed by “the whole assembly.” All the people were to be responsible for the death of the lambs. Yet, in contrast, each family was to individually apply the blood of their lamb to the doorpost of their own home as a visible sign of their faith in Y’HoVaH (Sh’mot 12:13). At that moment, the innocent lamb became their substitute making it possible for Y’HoVaH’S judgment to “pass over” them. Y’HoVaH Elohim instituted Pesach as “a night of solemn observance to Him for bringing them out of the land of Egypt” according to Sh’mot (Exodus) 12:42.
The Time of Pesach By biblical definition, Pesach is a one-day feast, which is immediately followed by the seven-day Festival of Matzah also known as The Feast of Unleavened Bread). Both feasts, today, are usually blurred together as a single entity and are simply called “Pesach.” Y’HoVaH ordained that Pesach be observed each year on the fourteenth day of the Hebrew month, Aviv (March-April), the day that Y’HoVaH delivered His people from Egypt as found in Sh’mot (Exodus) 12:6; Vayikra (Leviticus) 23:5-7; B’midbar (Numbers) 9:3; B’midbar (Numbers) 28:16-17.
Y’HoVah’s deliverance was so mighty and awesome that Isra’el’s religious calendar was altered forever in commemoration of this miraculous deliverance, the month of Aviv. Aviv in Hebrew means “Spring” and we all know that new life is abundant in Spring. Sh’mot (Exodus) 13:4; Sh’mot (Exodus) 34:18. This then became the first month of the Hebrew year from that time forward as commanded in Sh’mot (Exodus) 12:2.
The Record of Pesach By all biblical accounts, the lamb or a kid were the core requisite for Pesach. We read this in Sh’mot (Exodus) 12:1-6. These instructions continue in Sh’mot (Exodus) 34:25, while Devarim (Deuteronomy 16:1-7 is more specific in where and how Pesach is to be observed. Here they are told to offer their sacrifice only in the place Y’HoVaH places His name, which was Yerushalayim. For this reason, some people think that Pesach should not be commemorated in the Diaspora. No one can observe Pesach as it was done all of those years ago, but this festival can be commemorated by taking the time to remember it and teach our little ones to do the same.
If there was no lamb or kid, there would be no deliverance. So central was the young animal to Pesach observance that the term “the Pesach” and the “Day of Matzah” can be used interchangeably of the lamb as well as the holiday. This is shown to us in Luke 22:7 and 1 Corinthians 5:7. One could not exist without the other. The lamb or kid embodied the holy day, and without it, the holy day was meaningless.
In all, Elohim required three symbolic foods to be eaten that Passover night –
- The lamb or kid, matzah, which is bread without hametz or fermentation and bitter herbs according to Sh’mot (Exodus) 12:8. The sacrifice was to be a young lamb or kid, depicting innocence. It was to be roasted with fire portraying the judgment that would befall it instead of the firstborn.
- Matzah (unleavened bread), was to be eaten symbolising the purity of the sacrifice since leaven, with its souring characteristic, is used as a symbol of sin. 1 Corinthians 5:6-8 explains this perfectly.
- Bitter herbs were to be eaten as a reminder of the suffering of the lamb.
The Importance of Pesach There are several important facts, which must be understood regarding the observance of Pesach. There was only one Pesach when Y’HoVaH passed through the land of Egypt in judgment. Every observance since then has been a memorial, commemorating that occasion and the time they were once in slavery according to Sh’mot (Exodus) 13:3.
Pesach holds great distinction among the religious feasts of the world. Pesach is the oldest continuously observed feast in existence today, and it has been celebrated for over 3,500 years. Pesach was celebrated in the Sinai wilderness one year after the children of Israel left Egypt according to B’midbar (Numbers) 9:1-14; it was celebrated as the children of Israel came into the land of Isra’el in Y’Hoshua (Joshua) 5:10-12; it was celebrated in the days of King Hizikyahu in 2 Chronicles 30 and King Y’hoshiyahu in 2Chronicles 35:1-19; it was celebrated after the return from Babylonian captivity according to Ezra 6:19-20; and Pesach was celebrated extensively in the days of Yeshua in Yochanan (John) 11:55. Even today, more Jewish people keep Pesach than any of the other Jewish holy days. It is a strong, cohesive force within the fabric of Jewish culture and community.
The observance of Pesach was so important that Y’HoVaH graciously gave an alternate date for those who were unable to observe Pesach on Aviv 14. Those who had become defiled by touching a dead body or were away on a long journey could celebrate Pesach thirty days later on the fourteenth of the second month according to B’midbar (Numbers) 9:1-14. This was later done by the king of Israel in 2 Chronicles 30:2-3; 2 Chronicles 30:15. There is no other divinely appointed feast has this accommodation attached to it.
The Ceremony of Pesach or Seder Y’HoVaH commanded that Pesach be observed as a memorial forever in Sh’mot (Exodus) 12:14. It was to be a perpetual regulation for all generations. He also declared that it was to be observed as a ceremony in Sh’mot (Exodus)12:25. This ceremony was to incorporate the lamb, matzah (unleavened bread), and bitter herbs and to raise questions in the minds of the children so that the Exodus story could be rehearsed from generation to generation. This is explained in Sh’mot (Exodus) 12:26-27. Y’HoVaH Elohim, however, did not detail the order of the ceremony, only that it was to be kept.
B. THE EMBELLISHMENT OF THE WORD BY RELIGIOUS LEADERS WITHIN JUDAISM
Traditions of Pesach
Several centuries before the Messiah, a somewhat traditionalized Pesach service began to emerge. This ritual Pesach service was called the Seder from the Hebrew word meaning “order.” It prescribed the traditional order of the Scripture readings, prayers, symbolic foods, and songs in the Pesach service. The basic order of the Pesach Seder today remains much as it was 2,000 years ago even though the service continued to be embellished with more songs and traditions as it came through the Middle Ages. Later, Rabbis added numerous other elements, including green vegetables, a roasted egg, kharoset which is an apple/nut mixture and the four cups of wine.
Each of the four cups of wine teaches an important lesson. According to ancient rabbis these four cups are based on the four promises given to the children of Isra’el in Sh’mot (Exodus) 6:6-7. The cup of Sanctification – appears at the start of the service. – This is appropriate to set the service apart as special to Y’HoVaH. The second cup is the Cup of Blessing or Remembrance (can be called the Cup of Plagues) because we must thank Y’HoVaH, who has done such great things, as we remember the plagues He placed on the Egyptians but spared the Hebrews. The third cup is the Cup of Redemption – This cup was designated by Yeshua HaMashiach as a special memorial through all generations. It was once a memorial of physical redemption for the Hebrews from Egypt. For Believers in Yeshua this cup symbolizes the spiritual redemption found in His sacrifice. Then last but not least, The Cup of Praise, which is the fourth cup and a fitting close to the service.
After Sanctification, Praise and Redemption, this cup reveals the wonderful symbolic truth of Y’HoVaH accepting His people. This Cup symbolizes the completed work of Redemption for Isra’el. That is why Yeshua didn't drink that Fourth Cup, Himself, on that night when He was crucified. This cup is the Praise to our Abba Father, who has created this great redemption. It is after this cup that the Hallelim or Psalms are sung.
Later in history the rabbis added a fifth cup, called the Cup of Eli’yahu. This cup is filled with hope that the prophet Eli’yahu will come, they were to drink from the cup and announce that the Messiah has come. There is no need to use this cup, because Yochanan the Immerser came in that role as told by Yeshua The Messiah. Mattityahu (Matthew) 11:13-15.
Added Foods
Pesach, like most Jewish Holy days, features special, meaningful foods. In celebrating these feasts from a Jewish perspective, theology is not only taught, it is eaten. Jews and Gentiles, adults and children can learn so much by celebrating the feasts.
One intriguing element, introduced by the Rabbis is called the Matzah Tash. It is a linen pouch with three different sections. A piece of Matzah is placed in each section. They are individually set apart yet united in the one container. This tash represents unity. Rabbinic commentaries do not give the exact origin of this custom so speculation of the unity can be made. It may be the unity of Isra’el through its forefathers, Avraham, Yitzh’ak and Ya’akov; or it could be the unity of the families of Yisra’el through Aharon, the Li’vi and the common people.
As Jewish Believers we see the Middle Matzah is a picture of Yeshua. The breaking of this Middle Matzah is a Picture of His Crucifixion. And the wrapping of the middle matzah in a napkin, originally a linen napkin, pictures Yeshua being wrapped as such, after His death. Mattityahu (Matthew) 27:59. The hiding of this Matzah is a picture of His Burial. And the finding of the Matzah by the children is a Picture of His being found alive from the dead; as in His Resurrection.
It's very interesting that Jewish People do this ceremony and don't realize that it is a perfect picture of the Messiah they long for.
C. PESACH FULFILLMENT
The Seven Sayings of Yeshua HaMashiyach from the Stake
The following are the seven sayings of Yeshua that He said while He was on the stake. These all line up and can be compared with the Seven Days of Creation.
- Yeshua said, “Father, forgive them; for they know not what they are doing”. (Luke 23:34)
- Yeshua said to him, “Truly I say to you today: ‘You will be with me in Paradise’”. (Luke 23:43)
- Yeshua speaking to His mother, “Woman, behold your son!” And to the talmid He loved, “Behold your mother”! (Yochanan (John) 19:26-27)
- Eli, Eli Lamana Shabachtani? (My El, My El, why have you spared me?) (Mattityahu (Matthew) 27:46)
- I am thirsty. (Yochanan (John) 19:28)
- Behold, it is finished. (Yochanan (John) 19:30)
- Father, into Your hands I place my spirit. (Luke 23:46)
Number 1.
Luke 23:34 Yeshua said, “Father, forgive them; for they know not what they are doing”.
Seven is an important number in Scripture. The first seven - the seven days mentioned in B’resheet (Genesis) Chapter 1 and finishing at the beginning of Chapter 2. This is because there is a principle of Scripture study, which helps understand things called the principle of first mention. When something, like the series of events numbering seven, is first mentioned, we find that every following mention of it in the Scriptures has parallels with that first mention and the circumstances surrounding it. Y’HoVaH gives us patterns to work by to understand His Word more thoroughly.
When looking at the sayings Yeshua made from the stake, they number as seven and looking at the B’resheet (Genesis) chapter 1, we see that there is a sequence of thought in those seven sayings. When Yeshua was on the stake, paying the price for our sins, certainly the words He chose to speak would be those which carry a wonderful truth, for dying on the stake was the most vital event Yeshua ever accomplished for us.
I. Day One of B’resheet And The First Saying
B’resheet (Genesis) 1:3-5 Then Elohim said, “Let there be light”…day one;
First Saying: “Father, forgive them; for they know not what they are doing”..
When comparing the thought of creation in B’resheet and the sayings of Yeshua, we see that a new creation began when Yeshua was dying on the stake. Y’HoVaH began creation by commanding light to exist. Y’HoVaH, Himself is light. This is exactly what occurs in a sinner's heart when they come to make a step towards Y’HoVaH. A light goes on for them in their heart. Yeshua died so that mankind could be redeemed from sin, the blackness in mankind’s lives, and be made new creatures in Him.
The first step in becoming a new creature is to repent. Forgiveness needs to be sought. Mankind was not taught to do wrong, because he was born in sin, not by his own will, but because Adam cast all into sin. At repentance light and darkness are separated from one another in the lives of mankind. The earth was covered in a depth and darkness was all over it. The earth can be an analogy for mankind. Y’HoVaH takes the lives of those who repent and He shines His light and separates mankind from the darkness of the old life and mankind is removed from the darkness into the world of light. Sins are removed and the new created being, there is a light in us that wasn’t there before. Colossians 1:12-13
Yeshua has a kingdom. He is the second Adam. As Adam was given the created world to dominate and rule over, Yeshua is the Head of a new creation. Kefa Alef (1Peter) 2:9-10 In these verses, we read that salvation takes us from the world of darkness, as the world was immersed in darkness before Elohim commanded light to appear, and brings us into His Kingdom Of Light. This was also done in Egypt when Y’HoVaH separated Israel from the Mitzraim (Egyptians). Sh’mot (Exodus) 14:20.
Number 2. Day Two of B’resheet And The Second Saying
Luke 23:43 Yeshua said to him, “Truly I say to you today; ‘You will be with me in Paradise’”.
Did you notice the break in the sentence? Often the emphasis on the words, today and you, are changed around. There are no punctuation marks in Aramaic or Hebrew writings so the emphasis can be confused. I could say, Truly I say to you, today you will be with me in Paradise, while we know that Yeshua did not go to Paradise on that day. He was crucified on that day and was in the grave for three days, so that interpretation could never happen or we can read it correctly and say, Truly, I say to you today; you will be with me in Paradise and of course that will be after the final judgement.
After we receive forgiveness, Yeshua assures us that we will be in Paradise, back to the beginning as in the Garden of Eden. There are so many connections to the Garden of Eden and B’resheet, but here we see a reference to The Garden of Eden on the stake. Mankind lost access to that Garden when Adam fell, but Yeshua forgives us and brings us back into Paradise or the Garden of Eden.
In B’resheet (Genesis) 1:6-7 the waters are divided. Once again there is a separation. Egypt was vacated and the final barrier between Israel and Egypt, the Sea of Suf or the Red Sea as it is commonly known, forever separated Israel from the Egyptians. Y’HoVaH divided the waters and there was a destruction of the Egyptians, which was the darkness that was separated from the light in day one of Creation. The Egyptians were separated from the Hebrews and the darkness, which befell them was their destruction.
Surely Israel Could Enter Cana’an, the Promised Land, Now!
But there is a wilderness to cross and there are still five more days in B’resheet Chapter 1. After repentance, when our sins are separated, water immersion washes those sins away as much as the Sea of Suf washed away the Egyptians, which were first separated. Full water immersion is so important. Yeshua said, “You shall be with me in Paradise” or living in His Kingdom.
Number 3. Day Three of B’resheet And The Third Saying
Yochanan (John) 19:26-27 “Woman, behold your son!” And to the talmid He loved, “Behold your mother”.
The third step of Kingdom living is to receive the Ruach HaKodesh. This is proof and knowledge of being born anew, when the Gift of the Ruach HaKodesh is received. This is explained in Romans 8:14-15; Yochanan (John) 1:12. Authority is received to become the sons of Y’HoVaH. With this authority comes responsibility, although so many versions of Scripture actually say power. The Aramaic says “authority”, which is to be used according to the attributes of the Ruach or Spirit and according to the gifts that are given, such as love, patience, gentleness, kindness, self-control, etc., definitely not with power that corrupts.
Acts 1:8 say, The Ruach HaKodesh is power. What is received when the Ruach comes upon mankind is the ability to recognise the “Attributes of the Ruach, or the fruit by which the spirits are to be tested. Receiving the Gifts of the Ruach, such as discernment, knowledge, wisdom, healing, prophecy is the power we receive, the ability to do what others cannot. These are gifts given because of obedience and faithfulness to Y’HoVaH, they are definitely not powers.
Day three in B’resheet (Genesis) 1:9-11 saw the creation of the seas, dry land or earth, and the creation of all seed bearing and producing plants. Spiritual Life In Yeshua Begins With The Immersion In The Ruach Hakodesh. Before that it is only religion or rituals. But life is the Ruach. It was the Ruach of Y’HoVaH that breathed life into Adam. In Scriptures from B’resheet, it says that the land was under the water and it rises as in resurrection. The Ruach HaKodesh is the Spirit of resurrection according to Romans 1:4
Number 4. Day Four of B’resheet And The Fourth Saying
Mattityahu (Matthew) 27:46 Eli, Eli Lamana Shabachtani? (My God, My God, why have you spared me?)
This is where trials enter our lives. B’resheet (Genesis) 1:14-17 The two great lights are put in the sky to light the day and the night. The only way to compare the fourth saying to the fourth day is to notice the following. It must be truly believed that Yeshua suffered for mankind. It also needs to be believed that all the things that would drive Y’HoVaH away from mankind were thrown on Yeshua, while He was on the stake and that Y’HoVaH was felt to be away from Him at the time. Mankind only becomes the light of the world, as the sun, moon and stars were lights for the world, when it properly understand that Yeshua was suffering so much that He no longer wanted to be spared from death but free from that pain and anguish. He suffered so that observant Believers would not.
So many Believers suffer from guilt of past sins but those sins are gone. There is no longer a necessity to carry the guilt. Yeshua took all the guilt of Believers. Once repentance has been made of former sins, these sins have to be left at the stake and walk away, casting it aside for good. That also requires a lifestyle of never committing sins, knowingly, again.
Number 5. The Fifth Day of B’resheet And The Fifth Saying
Yochanan (John) 19:28 “I am thirsty.”
B’rersheet (Genesis) 1:20-22 The water swarms with living creatures.
The Waters swarmed with life but Yeshua thirsted for water. Believers must hunger and thirst for the things of Y’HoVaH. The water is the Word and the Word is filled with all the varieties of the needs we have as food and strength. The Yeshua that is within a Believer should thirst after the Word of Y’HoVaH, which is also Yeshua, Himself. The world can only be like the Roman soldiers and give vinegar and gall, but Believers in Yeshua must not look to this fallen world for life-filled water and drink. They must not look to man, other ministries, the internet. They must go to Y’HoVaH’s Word only. Mattityahu (Matthew) 5:6; Yirmeyahu (Jeremiah) 23:15. Gall or vinegar is a form of poison. We must seek after Life and Spiritual growth.
Number 6. The Sixth Day of B’resheet And The Sixth Saying
Yochanan (John) 19:30 Behold, it is finished.
B’resheet (Genesis) 1:24-28 All living creatures came into being including mankind. It takes until the sixth day for Mankind to be finally in Y’HoVaH's Image. Mankind grown and matured. He is complete in Yeshua HaMashiyach. There is more to being a Believer than simply accepting Yeshua as one’s yeshuah (salvation). There is a requirement to mature and grow. Ephesians 4:11-13 explains how to become one in faith and knowledge of the Messiah to become one with him.
This Scripture is quite complex, as it is important for Spiritual growth. The five offices found in this Scripture, relate to the Torah or the five books of Moshe and also the five Moedim or Appointed Times or festivals.
1. Moshe was Y’HoVaH’s sent one, His Schilach, who received the instruction for Pesach, the first annual feast.
2. Torah was given on Shavu’ot, the second annual feast and when the Ruach HaKodesh was poured out as a spokesperson, prophesying of the Kingdom of Y’HoVaH.
3. The trumpet of Yom Teruah, the third annual feast, calls out (preaches) to everyone to come and enter in.
4. Yom Kippur (Day of Atonement) is the fourth annual feast and provides spiritual nurturing, or shepherding.
5. Succot, the fifth annual feast (of Tabernacles), is a time for teaching and learning about Torah.
Colossians 3:9-10 Teaches how to can be closer to Y’HoVaH, living in His image.
Believers have a new self, which is renewed after the image of Y’HoVaH. Adam was made in the image of Y’HoVaH, so was Yeshua HaMashiyach and therefore, so now are Believers. As Believers study Y’HoVaH’s Word and live according to His Torah (Instructions to His people), they grow more into the image of Yeshua, who lived according to the will and image of His Father and when that day is done it will lead us into
Number 7. The Seventh Day of B’resheet And The Seventh Saying
Luke 23:46 “Father, into Your hands I place my spirit.”
We enter a rest.
B’resheet (Genesis) 2:2-3 On the seventh day Y’HoVaH was finished with His work, which he had made, so He rested. This is reinforced in the Scriptures of the Apostles in Messianic Jews (Hebrews) 4:4-6; Messianic Jews (Hebrews) 4:9-10.
When Believers have that total confidence and have given all of their life to Elohim and are prepared to lay down their lives as Yeshua did on the stake to self, then they are walking proof that they are so deeply in the love of Y’HoVaH that no matter what happens to them physically they can say, “All is well with my soul”, which is their mind, will and emotions. This is true rest, knowing that there is complete shalom (peace), in all of life’s circumstances.
Yeshua’s death on the stake was not only physical trauma but also an emotional trauma. He experienced everything that mankind has ever, or will ever experience. This is the fulfilment of Pesach. Being able to live in compete rest knowing that all was accomplished by Yeshua on the stake as the Pesach Lamb.
