Pesach – פסח – Readings

Pesach – פסח

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Pesach I – פסח יום א׳

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 12:21 – 12:51 & Numbers 28:16 – 28:25 

1: Exodus 12:21-24 (4 p’sukim)        
2: Exodus 12:25-28 (4 p’sukim)
3: Exodus 12:29-36 (8 p’sukim)
4: Exodus 12:37-42 (6 p’sukim)
5: Exodus 12:43-51 (9 p’sukim)
maf: Numbers 28:16-25 (10 p’sukim)

Haftarah: Joshua 5:2 – 6:1

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Pesach I (on Shabbat) – פסח יום א׳ (בשבת)

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 12:21 – 12:51 & Numbers 28:16 – 28:25

1: Exodus 12:21-24 (4 p’sukim)
2: Exodus 12:25-28 (4 p’sukim)
3: Exodus 12:29-32 (4 p’sukim)
4: Exodus 12:33-36 (4 p’sukim)
5: Exodus 12:37-42 (6 p’sukim)
6: Exodus 12:43-47 (5 p’sukim)
7: Exodus 12:48-51 (4 p’sukim)
maf: Numbers 28:16-25 (10 p’sukim)

Haftarah: Joshua 5:2 – 6:1

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Pesach II – פסח יום ב׳

Passover, the Feast of Unleavened Bread.

Torah Portion: Leviticus 22:26 – 23:44 & Numbers 28:16 – 28:25

1: Leviticus 22:26-23:3 (11 p’sukim)
2: Leviticus 23:4-14 (11 p’sukim)
3: Leviticus 23:15-22 (8 p’sukim)
4: Leviticus 23:23-32 (10 p’sukim)
5: Leviticus 23:33-44 (12 p’sukim)
maf: Numbers 28:16-25 (10 p’sukim)

Haftarah: II Kings 23:1 – 23:9; 23:21 – 23:25

 

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Pesach Chol ha-Moed Day 1 – פסח יום ג׳ (חול המועד)

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 13:1 – 13:16

1: Exodus 13:1-4 (4 p’sukim)
2: Exodus 13:5-10 (6 p’sukim)
3: Exodus 13:11-16 (6 p’sukim)
4: Numbers 28:19-25 (7 p’sukim)

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Pesach Chol ha-Moed Day 2 – פסח יום ד׳ (חול המועד)

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 22:24 – 23:19

1: Exodus 22:24-26 (3 p’sukim)
2: Exodus 22:27-23:5 (9 p’sukim)
3: Exodus 23:6-19 (14 p’sukim)
4: Numbers 28:19-25 (7 p’sukim)

 

Pesach Chol ha-Moed Day 3 – פסח יום ה׳ (חול המועד)Passover, the Feast of Unleavened Bread.   

Torah Portion: Exodus 34:1 – 34:26

1: Exodus 34:1-10 (10 p’sukim)
2: Exodus 34:11-17 (7 p’sukim)
3: Exodus 34:18-26 (9 p’sukim)
4: Numbers 28:19-25 (7 p’sukim)

 

 

Pesach Chol ha-Moed Day 4 – פסח יום ו׳ (חול המועד)

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Passover, the Feast of Unleavened Bread.

Torah Portion: Numbers 9:1 – 28:25

1: Numbers 9:1-5 (5 p’sukim)
2: Numbers 9:6-8 (3 p’sukim)
3: Numbers 9:9-14 (6 p’sukim)
4: Numbers 28:19-25 (7 p’sukim)

 

Pesach Shabbat Chol ha-Moed – פסח שבת חול המועד

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 33:12 – 34:26 & Numbers 28:19 – 28:25

1: Exodus 33:12-16 (5 p’sukim)
2: Exodus 33:17-19 (3 p’sukim)
3: Exodus 33:20-23 (4 p’sukim)
4: Exodus 34:1-3 (3 p’sukim)
5: Exodus 34:4-10 (7 p’sukim)
6: Exodus 34:11-17 (7 p’sukim)
7: Exodus 34:18-26 (9 p’sukim)
maf: Numbers 28:19-25 (7 p’sukim)

Haftarah: Ezekiel 37:1 – 37:14

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Pesach VII – פסח יום ז׳

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 13:17 – 15:26 & Numbers 28:19 – 28:25

1: Exodus 13:17-22 (6 p’sukim)
2: Exodus 14:1-8 (8 p’sukim)
3: Exodus 14:9-14 (6 p’sukim)
4: Exodus 14:15-25 (11 p’sukim)
5: Exodus 14:26-15:26 (32 p’sukim)
maf: Numbers 28:19 25 (7 p’sukim)

Haftarah: II Samuel 22:1-51

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Pesach VII (on Shabbat)

Passover, the Feast of Unleavened Bread.

Torah Portion: Exodus 13:17 – 15:26 & Numbers 28:19 – 28:25

1: Exodus 13:17-19 (3 p’sukim)
2: Exodus 13:20-22 (3 p’sukim)
3: Exodus 14:1-4 (4 p’sukim)
4: Exodus 14:5-8 (4 p’sukim)
5: Exodus 14:9-14 (6 p’sukim)
6: Exodus 14:15-25 (11 p’sukim)
7: Exodus 14:26-15:26 (32 p’sukim)
maf: Numbers 28:19-25 (7 p’sukim)

Haftarah: II Samuel 22:1-51

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Pesach VIII – פסח יום ח׳

Passover, the Feast of Unleavened Bread.

Torah Portion: Deuteronomy 15:19 – 16:17 & Numbers 28:19 – 28:25

1: Deuteronomy 15:19-23 (5 p’sukim)
2: Deuteronomy 16:1-3 (3 p’sukim)
3: Deuteronomy 16:4-8 (5 p’sukim)
4: Deuteronomy 16:9-12 (4 p’sukim)
5: Deuteronomy 16:13-17 (5 p’sukim)
maf: Numbers 28:19-25 (7 p’sukim)

Haftarah: Isaiah 10:32 – 12:6

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Pesach VIII (on Shabbat)

Passover, the Feast of Unleavened Bread.

Torah Portion: Deuteronomy 14:22 – 16:17 & Numbers 28:19 – 28:25

1: Deuteronomy 14:22-29 (8 p’sukim)
2: Deuteronomy 15:1-18 (18 p’sukim)
3: Deuteronomy 15:19-23 (5 p’sukim)
4: Deuteronomy 16:1-3 (3 p’sukim)
5: Deuteronomy 16:4-8 (5 p’sukim)
6: Deuteronomy 16:9-12 (4 p’sukim)
7: Deuteronomy 16:13-17 (5 p’sukim)
maf: Numbers 28:19-25 (7 p’sukim)

Pesach / פסח

Passover sacrifice

Practice of Passover sacrifice in Jerusalem
The Passover sacrifice (Hebrew: Korban Pesakh קרבן פסח‎), also known as the “sacrifice of Passover”, the Paschal Lamb, or the Passover Lamb, is the sacrifice that the Torah mandates Jews and Samaritans to ritually slaughter on the eve of Passover, and eat on the first night of the holiday with bitter herbs and matzo. According to the Torah, it was first offered on the night of the Israelites’ Exodus from Egypt. Although practiced by Jews in ancient times, the ritual is today only practiced by Samaritans at Mount Gerizim.[1]

Contents

1Torah (Hebrew Bible)
2Rabbinical interpretation
2.1The sacrificial animal
2.2Timing: Passover Eve on the Sabbath
2.3The three groups of lay people
2.4The Home Ceremony
3Modern attempts to revive the sacrifice

See also
6References
Torah (Hebrew Bible)

The blood of this sacrifice sprinkled on the door-posts of the Israelites was to be a sign to God, when passing through the land to slay the first-born of the Egyptians that night, that he should pass by the houses of the Israelites (Exodus 12:1-28) This is called in the Mishnah the “Passover of Egypt” (Pesaḥ Miẓrayim in M.Pesach ix. 5). It was ordained, furthermore (Exodus 12:24-27), that this observance should be repeated annually for all time once the Israelites entered into their promised land. Exodus 12:25 “It will come to pass when you come to the land which the Lord will give you, just as He promised, that you shall keep this service (NKJV). This so-called “Pesaḥ Dorot,” the Passover of succeeding generations (Mishnah Pesach l.c.), differs in many respects from the Passover of Egypt (Pesaḥ Miẓrayim). In the pre-exilic period, however, Passover was rarely sacrificed in accordance with the legal prescriptions (comp. II Chron. xxxv. 18).

The Lord spoke to Moses in the wilderness of Sinai, on the first new moon of the second year following the exodus from the land of Egypt, saying: Let the Israelite people offer the Passover sacrifice at its set time: you shall offer it on the fourteenth day of this month, at twilight, at its set time; you shall offer it in accordance with all its rites and rules— Num. 9:1–3, JPS translation
Rabbinical interpretation

According to Rashi, on Numbers 9:1, only once during their forty years of wandering in the wilderness, one year after the Exodus, was the sacrifice offered. For the next 39 years, there was no offering, according to Rashi, as God stipulated that it could only be offered after the Children of Israel had entered the Land of Israel. In fact, the bringing of the Pesach sacrifice resumed only after the Israelites had taken possession of the land, and then the sacrifice was made annually until during the times when Solomon’s Temple and the Second Temple stood and functioned. During this time there was a definite ritual for the offering, in addition to the regulations prescribed by the Law. The following is a brief summary of the principal ordinances and of the ritual accompanying the sacrifice:

The sacrificial animal

The sacrificial animal, which was either a lamb or goat, was necessarily a male, one-year-old, and without blemish. Each family or society offered one animal together, which did not require the “semikah” (laying on of hands), although it was obligatory to determine who were to take part in the sacrifice that the killing might take place with the proper intentions. Only those who were circumcised and clean before the Law might participate, and they were forbidden to have leavened food in their possession during the act of killing the paschal lamb. The animal was slain on the eve of the Passover, on the afternoon of the 14th of Nisan,[2] after the Tamid sacrifice had been killed, i.e., at three o’clock, or, in case the eve of the Passover fell on Friday, at two.[3]

The sacrificial service took place in the courtyard of the Temple at Jerusalem. Strictly speaking, slaughtering could be performed by a layman, but in practice was performed by priests. The blood had to be collected by a priest, and rows of priests with gold or silver cups in their hands stood in line from the Temple court to the altar, where the blood was sprinkled. These cups were rounded on the bottom so that they could not be set down; for, in that case, the blood might coagulate. The priest who caught the blood as it dropped from the animal then handed the cup to the priest next to him, receiving from him an empty one, and the full cup was passed along the line until it reached the last priest, who sprinkled its contents on the altar. The lamb was then hung upon special hooks or sticks and skinned; but if the eve of the Passover fell on a Sabbath, the skin was removed down to the breast only. The abdomen was then cut open, and the fatty portions intended for the altar were taken out, placed in a vessel, salted, and offered by the priest on the altar, while the remaining entrails likewise were taken out and cleansed.[3]

While the required quorum for most activities requiring a quorum is usually ten, the Korban Pesach must be offered before a quorum of 30. (It must be performed in front of kahal adat Yisrael, the assembly of the congregation of Israel. Ten are needed for the assembly, ten for the congregation, and ten for Israel.) According to some Talmudic authorities, such as Rav Kahana IV, women counted in the minyan for offering the Passover sacrifice (B.Pesachim 79b).

Timing: Passover Eve on the Sabbath

Even if the eve of the Passover fell on a Sabbath, the paschal lamb was killed in the manner described above, the blood was sprinkled on the altar, the entrails removed and cleansed, and the fat offered on the altar; for these four ceremonies in the case of the paschal lamb, and these alone, were exempt from the prohibition against working on the Sabbath. This regulation, that the Sabbath yielded the precedence to the Passover, was not definitely determined until the time of Hillel, who established it as a law and was in return elevated to the dignity of nasi by Judah ben Bathyra.(B.Pesachim 68a).

The three groups of lay people

The people taking part in the sacrifice were divided into three groups. The first of these filled the court of the Temple so that the gates had to be closed, and while they were killing and offering their paschal lambs the Levites on the platform (dukan) recited the “Hallel” (Psalms 113-118), accompanied by instruments of brass. If the Levites finished their recitation before the priests had completed the sacrifice, they repeated the “Hallel,” although it never happened that they had to repeat it twice. As soon as the first group had offered their sacrifice, the gates were opened to let them out, and their places were taken by the second and third groups successively.

All three groups offered their sacrifice in the manner described, while the “Hallel” was recited; but the third group was so small that it had always finished before the Levites reached Psalm 116. It was called the “group of the lazy” because it came last. Even if the majority of the people were ritually unclean on the eve of the Passover, the sacrifice was offered on the 14th of Nisan. Other sacrifices, on the contrary, called “ḥagigah,” which were offered together with the paschal lamb, were omitted if the eve of the Passover fell on a Sabbath, or if the sacrifice was offered in a state of uncleanness, or if the number of participants was so small that they could not consume all the meat. When the sacrifice was completed and the animal was ready for roasting, each one present carried his lamb home, except when the eve of the Passover fell on a Sabbath, in which case it might not be taken away.[3]

The Home Ceremony

If the 14th of Nissan fell on the Sabbath, the first group stationed itself on the mount of the Temple in Jerusalem, the second group in the “ḥel,” the space between the Temple wall and the Temple hall, while the third group remained in the Temple court, thus awaiting the evening, when they took their lambs home and roasted them on a spit of pomegranate-wood, On all other days, they could do it before nightfall (and if the 15th of Nissan fell to be on the Sabbath they would have to). No bones might be broken either during the cooking or during the eating. The lamb was set on the table at the evening banquet (see Passover Seder) and was eaten by the assembled company after all had satisfied their appetites with the ḥagigah or other food. The sacrifice had to be consumed entirely that same evening, nothing being allowed to remain overnight. While eating it, the entire company of those who partook was obliged to remain together, and every participant had to take a piece of the lamb at least as large as an olive. Women and girls also might take part in the banquet and eat of the sacrifice. The following benediction was pronounced before eating the lamb: “Blessed be Thou, the Eternal, our God, the King of the world, who hast sanctified us by Thy commands, and hast ordained that we should eat the Passover.” The “Hallel” was recited during the meal, and when the lamb had been eaten the meaning of the custom was explained, and the story of the Exodus was told (see Passover Seder).[3]

The paschal sacrifice belongs to the shelamim, thus forming one of the sacrifices in which the meal is the principal part and indicates the community between God and man. It is really a house or family sacrifice, and each household is regarded as constituting a small community in itself, not only because the lamb is eaten at home, but also because every member of the family is obliged to partake of the meal, on pain of ritual excommunication, although each man must be circumcised and all must be ritually clean. The fact that the paschal lamb might be killed only at the central sanctuary of Jerusalem, on the other hand, implies that each household was but a member of the larger community; this is indicated also by the national character of the sacrifice, which kept alive in the memory of the nation the preservation and liberation of the entire people.[3]

Modern attempts to revive the sacrifice

In 2007, a group of rabbis led by Adin Steinsalz and supported by the Temple Mount Faithful and the New Sanhedrin Council identified a Kohen who was a butcher, made plans for conducting a Passover sacrifice on the Temple Mount and petitioned the Israeli High Court of Justice for permission. The Court sided with the government and rejected the request, holding that such an event would inflame religious tensions and would threaten security. The incident was a successor to a series of earlier attempts by various groups to perform such a sacrifice, either openly or by subterfuge.[4][5]

In 2008, animal rights group Tnoo Lachayot Lichyot (“Let the Animals Live”) sued the Temple Institute, claiming its conduct of a practice Passover sacrifice demonstration would constitute animal cruelty. An Israeli court rejected the claim.[6]

In 2016, Jewish activists pushing for a third temple in Jerusalem attempted to ascend the Temple Mount carrying baby goats intended to be used as Passover sacrifices on Friday afternoon, as they do every year. Jerusalem police detained ten suspects in the Old City for interrogation and seized four sacrificial goat kids. Among those arrested were Kach activist Noam Federman, who attempts make the sacrifice every year, and Rafael Morris, an activist in the Temple Mount Faithful movement.
See also

Passover
Korban
References

This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). “Passover Sacrifice”. Jewish Encyclopedia. New York: Funk & Wagnalls Company.

Members of the Samaritan sect in Israel skewer sheep for the traditional Passover ceremony in West Bank city of Nablus
Leviticus 23
This article incorporates text from a publication now in the public domain: Executive Committee of the Editorial Board, Jacob Zallel Lauterbach (1901–1906). “Passover Sacrifice”. In Singer, Isidore; et al. Jewish Encyclopedia. New York: Funk & Wagnalls Company.
Shanghai, Nadav; Barkat, Amiram (2007-02-04), “Court prevents groups from sacrificing live animals at Temple Mount”, Haaretz, retrieved 2008-10-07
“Rabbis aim to renew animal sacrifices”, Jerusalem Post, 2007-02-28, retrieved 2008-10-07
Judge Rules Paschal Sacrifice Practice ‘Proper,’ Appeal Filed, Israeli National News, 2008-04-08, retrieved 2008-10-07
Retrieved from “https://en.wikipedia.org/w/index.php?title=Passover_sacrifice&oldid=774855179”
Categories:
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Separation of Easter computation from Jewish calendar

The feast of Easter is linked to the Jewish Passover and Feast of Unleavened Bread, as Christians believe that the crucifixion and resurrection of Jesus occurred at the time of those observances.

As early as Pope Sixtus I, some Christians had set Easter to a Sunday in the lunar month of Nisan. To determine which lunar month was to be designated as Nisan, Christians relied on the Jewish community. By the later 3rd century some Christians began to express dissatisfaction with what they took to be the disorderly state of the Jewish calendar. They argued that contemporary Jews were identifying the wrong lunar month as the month of Nisan, choosing a month whose 14th day fell before the spring equinox.[50]

Christians, these thinkers argued, should abandon the custom of relying on Jewish informants and instead do their own computations to determine which month should be styled Nisan, setting Easter within this independently computed, Christian Nisan, which would always locate the festival after the equinox. They justified this break with tradition by arguing that it was in fact the contemporary Jewish calendar that had broken with tradition by ignoring the equinox, and that in former times the 14th of Nisan had never preceded the equinox.[51] Others felt that the customary practice of reliance on the Jewish calendar should continue, even if the Jewish computations were in error from a Christian point of view.[52]

The controversy between those who argued for independent computations and those who argued for continued reliance on the Jewish calendar was formally resolved by the Council, which endorsed the independent procedure that had been in use for some time at Rome and Alexandria. Easter was henceforward to be a Sunday in a lunar month chosen according to Christian criteria—in effect, a Christian Nisan—not in the month of Nisan as defined by Jews.[6] Those who argued for continued reliance on the Jewish calendar (called “protopaschites” by later historians) were urged to come around to the majority position. That they did not all immediately do so is revealed by the existence of sermons,[53] canons,[54] and tracts[55]written against the protopaschite practice in the later 4th century.

These two rules, independence of the Jewish calendar and worldwide uniformity, were the only rules for Easter explicitly laid down by the Council. No details for the computation were specified; these were worked out in practice, a process that took centuries and generated a number of controversies. (See also Computus and Reform of the date of Easter.) In particular, the Council did not decree that Easter must fall on Sunday. This was already the practice almost everywhere.[56]

Nor did the Council decree that Easter must never coincide with Nisan 14 (the first Day of Unleavened Bread, now commonly called “Passover”) in the Hebrew calendar. By endorsing the move to independent computations, the Council had separated the Easter computation from all dependence, positive or negative, on the Jewish calendar. The “Zonaras proviso”, the claim that Easter must always follow Nisan 14 in the Hebrew calendar, was not formulated until after some centuries. By that time, the accumulation of errors in the Julian solar and lunar calendars had made it the de facto state of affairs that Julian Easter always followed Hebrew Nisan 14.[57]

(Pesach): Feasting For Freedom

By Eddie Chumney

CHAPTER 3

And ye shall observe this thing [Passover] for an ordinance to thee and to thy sons for ever:.. And it shall come to pass, when your children shall say unto you, What mean ye by this service? that ye shall say, It is the sacrifice of the Lord ‘s Passover, who passed over the houses of the children of Israel in Egypt… (Exodus [Shemot] 12:24,26-27).

Understanding the Passover (Pesach) Season      G-d declared Passover (Pesach) to be a permanent celebration for all eternity (Exodus [Shemot] 12:2,6,13-14). Historically, Passover (Pesach) celebrates G-d’s deliverance of the children of Israel from bondage in Egypt (Mitzrayim), where they were slaves to the Egyptians (Exodus [Shemot] 2:23-24; 6:5-8; 13:3,14).

      The spiritual application that G-d wants us to understand is this: Egypt (Mitzrayim) is a type of the world and the world’s system. Its ruler, Pharaoh, was a type of satan (Ha satan). The bondage people are in when they live according to the ways of the world’s system is sin (John [Yochanan] 8:34).

      Historically, the children of Israel were delivered from the bondage in Egypt (Mitzrayim) by putting the blood of a lamb upon the doorposts of their houses (Exodus [Shemot] 12:2,6,13). Spiritually, this is a picture of the Messiah Yeshua and how those who believe in Him are delivered from the bondages of sin and the rule of satan (Ha satan) in their lives. Yeshua is the Lamb of G-d (John [Yochanan] 1:29). Yeshua is also our Passover (Pesach) (1 Corinthians 5:7). Those who follow Yeshua are the house of G-d (Hebrews 3:6; 1 Peter [Kefa] 2:5). The doorposts are our hearts. It is only through trusting by faith (emunah) in the shed blood ofYeshua (Jesus), our Passover (Pesach), that we are free from the bondage of sin (Galatians 4:3-5,9; 5:1; 2 Peter [Kefa] 2:19). This is because the blood of Yeshua redeems us from sin (Leviticus [Vayikra] 17:11; Ephesians 1:7; Colossians 1:14; 1 Peter [Kefa] 1:18-19; 1 John [Yochanan] 1:7; Revelation 1:5).

      During Passover (Pesach), the head of each household was to take a lamb of the first year on the tenth day of the first month known as Nisan and set it aside until the fourteenth day (Exodus [Shemot] 12:3-6). In the evening of the fourteenth day, at exactly 3:00 p.m., the lamb was to be killed (Exodus [Shemot] 12:6). The blood of the lamb was to be sprinkled on the lintel and two side posts of the household door. The lamb was to be roasted with fire, with bitter herbs, and with unleavened bread, and the entire household was to feast upon the body of the lamb (Exodus [Shemot] 12:7-8). The people were instructed by G-d to eat the lamb with haste and to be dressed and ready to leave Egypt (Mitzrayim) at the midnight hour. This would be the fifteenth day of Nisan (Exodus [Shemot] 12:10-11).

      At midnight on that fateful evening in Egypt, the death angel passed through the land. Every house that did not have the token of the blood on the doorposts and lintel suffered the judgment of G-d (Exodus [Shemot] 12:12-15). The Hebrew word for Passover isPesach, which means “to pass or hover over.” This word speaks to us about two things. First, it shows the passing over in judgment from death and sin to life in Yeshua. Second, it tells us about allowing, by faith (emunah), the blood of Yeshua to hover over our lives and give us divine protection from the evil one (Ha satan).

God’s Commandments (Mitzvot) for Passover (Pesach)

    1. Passover was the beginning of months (Exodus [Shemot] 12:2).      Spiritual Application (Halacha). Nisan is the first month of the religious calendar. Receiving Yeshua into our lives is the beginning of a New Covenant (Brit Hadashah) relationship with G-d (Jeremiah [Yermiyahu] 31:31-33; John [Yochanan] 3:5-7; Romans 6:1-4; 2 Corinthians 5:17). Passover is the first of the feasts. Likewise, repenting of our sins (teshuvah) and believing in the shed blood ofYeshua is our first step in our walk (halacha) with G-d.
    2. The lamb was hidden for four days (Exodus [Shemot] 12:3,6).       Messianic Fulfillment. G-d commanded Israel to take a lamb on the tenth day of Nisan and set it aside until the fourteenth day. These four days were fulfilled by Yeshua during the Passover (Pesach) week. Remember, Yeshua is the Lamb of G-d (John [Yochanan] 1:29). He entered Jerusalem (Yerushalayim) and went to the temple (Beit HaMikdash), which was the house of G-d, and went on public display there for four days from Nisan 10 to Nisan 14 (Matthew [Mattityahu] 21:1,9-12,17-18,23; 24:1,3; 26:1-5).

            Eschatologically, these four days that the lamb was hidden is prophetic of the people’s expectations that the Messiah would come 4,000 years from the creation of Adam as part of the 7,000 year plan of G-d to redeem both man and the earth back to how things were in the Garden of Eden (Gan Eden) (Mishnah, San Hedrin 97-98). These four days are prophetic of the Messiah Yeshua being hid from the world and not coming to earth for four days or 4,000 years from the creation of Adam. A day is understood to be prophetic of a thousand years, based upon Psalm (Tehillim) 90:4 and Second Peter (Kefa) 3:8. Linking Psalm 90:4 to each day in creation, G-d ordained each day in creation to be prophetic of a thousand years of time and the entire redemption to take 7,000 years to complete from the fall of man in the Garden of Eden (Genesis [Bereishit] 1:1,5,8,13,19,23,31; 2:1-3).

    3. The lamb was to be without blemish (Exodus [Shemot] 12:5).       Messianic Fulfillment. Yeshua was the Lamb of G-d (John [Yochanan] 1:29) without spot or blemish (1 Peter [Kefa] 1:18-20). During the crucifixion week, Yeshua was examined by many in fulfilling this Scripture, including:

            (a) The chief priests and elders (Matthew [Mattityahu] 21:23) 

            (b) Pilate (Matthew [Mattityahu] 27:1-2,11-14,17-26) 

            (c) Herod (Luke 23:6-12) 

            (d) Annas the high priest (Cohen HaGadol) (Luke 3:2; John [Yochanan] 18:13,24) 

            (e) Caiaphas the high priest (John [Yochanan] 11:49-53; 18:13-14,19-24,28) 

            (f) Judas (Matthew [Mattityahu] 27:3-10) 

            (g) The centurion (Matthew [Mattityahu] 27:54) 

            (h) The repentant thief (Luke 23:39-43).

      When we examine Yeshua, we must conclude also that He was without blot or blemish.

    4. The lamb was of the first year (Exodus [Shemot] 11:4-7; 12:5).      Spiritual Application (Halacha). G-d always distinguishes between the believers and the world (Exodus [Shemot] 12:29-30). This can be seen in the examples that follow. The firstborn of both man and beast was to be set aside and given to G-d (Exodus [Shemot] 13:2,11-13). The theme of the firstborn runs throughout the Bible. Cain was set aside for Abel (Genesis [Bereishit] 4:1-8); Ishmael for Isaac (Yitzchak) (Genesis [Bereishit] 16:1,11-12,15; 17:17-19); Esau for Jacob (Ya’akov) (Genesis [Bereishit] 25:19-26; Romans 9:8-13); and Egypt (Mitzrayim) for Israel.

            Spiritually, G-d gave us these examples to teach us that the firstborn after the flesh (that which is natural) is set aside to bring forth the firstborn after the spirit (that which is spiritual). In this process, G-d distinguishes between the first or natural birth and the second or spiritual birth. The first birth constitutes us as sinners and the second birth makes us believers and children of G-d (John [Yochanan] 1:12; 3:1-7; Romans 9:8-13; 1 Corinthians 15:22; 15:45-47).

             Messianic Fulfillment. Yeshua was the firstborn of Mary (Miryam) naturally, and the firstborn of G-d spiritually (Matthew [Mattityahu] 1:21-25; Romans 8:29; Colossians 1:15,18; Revelation 3:14).

    5. It is a male (Exodus [Shemot] 12:5).       Spiritual Application (Halacha). It was through one man’s sin that sin came into the world (Romans 5:12; 1 Timothy 2:12-14). Because Adam, the first male, sinned, so a male, Yeshua, must die to atone for that sin (Romans 5:17-19).
    6. It is a lamb for a house (Exodus [Shemot] 12:3-4).      Spiritual Application (Halacha). G-d’s intention was that all (households) experience salvation. The lamb was a lamb for the house. By believing in the Messiah Yeshua, we become members of the household of faith (Galatians 6:10; Ephesians 2:19). Salvation for a household is available to all who believe in the Messiah, Yeshua, the Lamb of G-d (Genesis [Bereishit] 7:1; 18:16-19; Joshua [Yehoshua] 24:15; John [Yochanan] 4:46-54; Luke 19:5-10; Acts 16:15,31; 18:3,8).

             Messianic Fulfillment. There is a progressive revelation of the Lamb in the Bible. First, there is a lamb for a house (Exodus [Shemot] 12:3-4; second, a lamb for a nation (John [Yochanan] 11:49-52); and finally, a lamb for the world (John [Yochanan] 1:29).

            Genesis (Bereishit) 22 is known in Hebrew as the Akeidah, or the binding of the sacrifice. In Genesis (Bereishit) 22:7, Isaac (Yitzchak) asked, “Where is the lamb?” The lamb that Isaac (Yitzchak) asked about is Yeshua (Isaiah [Yeshayahu] 53:7).

  1. A Passover (Pesach) lamb was to be killed between the evenings (Exodus [Shemot] 12:6).      The biblical day goes from evening to evening, from sundown to sundown, which is roughly 6:00 p.m. to 6:00 p.m. (Genesis [Bereishit] 1:5,8,13,19,23,31). The day (6:00 p.m. to 6:00 p.m.) is divided into two 12-hour periods. The evening runs from 6:00 p.m. to 6:00 a.m. The morning runs from 6:00 a.m. to 6:00 p.m. Each 12-hour period is divided into two smaller portions. From 6:00 a.m. to noon is the morning part of the day. From noon to 6:00 p.m. is the evening part of the day. The phrase, “between the evening” (from Exodus [Shemot] 12:6) refers to the period of the day that goes from noon to 6:00 p.m., which is exactly 3:00 p.m. This would be the ninth hour of the day, counting from 6:00 a.m.

    The Biblical Day Evening Morning |—————————|—————————| 6 p.m. 6 a.m. 6 p.m. Morning Evening |————–|————| 6 a.m. Noon 6 p.m. |———————|—–| 6 a.m. 3 p.m. 6 p.m. |———————| The 9th hour of the day = 3 p.m. 

           Messianic Fulfillment. Yeshua died at the ninth hour of the day (Matthew [Mattityahu] 27:45-50). This would be exactly 3:00 p.m. (the ninth hour, counting from 6:00 a.m.).

    1. The whole assembly shall kill it (Exodus [Shemot] 12:6).      Spiritual Application (Halacha). Every person who has ever lived on planet Earth and sinned is guilty of killing Yeshua because He died for all sinners (Romans 3:10,23). No human being had the power to take His life (John [Yochanan] 10:17-18). Therefore,Yeshua laid down His life for us by His own free will. There has been a misplaced accusation over the years that the Jews were the people who killed Yeshua. As a result, they have suffered horrendously over the centuries. To my beloved Jewish friends who are reading this book, I ask you with sincere repentance (teshuvah): Please forgive those who are ignorant of the truth. The truth is that Ikilled Yeshua, as did everyone who ever lived on planet Earth, because He died for my sins! (Romans 5:8,12)

             Messianic Fulfillment. A whole congregation of people was involved in the death of Yeshua. The Gospels of Matthew (Mattityahu), Mark, Luke, and John (Yochanan) show how the Sanhedrin, the priests, the Romans, and the people of Israel all clamored for the crucifixion of Yeshua and for His blood to be shed (Matthew [Mattityahu] 27:17,20-22,25; Acts 4:26-28).

    2. The blood must be applied to the door (Exodus [Shemot] 12:7,13,22).      Spiritual Application (Halacha). Those who believe in the Messiah are the house of G-d (Ephesians 2:19; I Timothy 3:15; Hebrews 3:6). The only way into the house of G-d is through the shed blood of the Messiah Yeshua, who is the Door (John [Yochanan] 10:7-9).
    3. The body of the lamb must be eaten (Exodus [Shemot] 12:8-10).      Spiritual Application (Halacha). Both the body and blood of the lamb speak of the body and blood of Yeshua (Matthew [Mattityahu] 26:26-28). We spiritually eat of the body of the Lamb (Yeshua) when we eat of His body (today represented by the bread), which spiritually is the Word of G-d (Luke 11:3; 4:4). By following the Word of G-d and obeying the commandments (mitzvot) of G-d with sincerity of heart, we eat (spiritually) of His body.

      a) It must be eaten the same night (Exodus [Shemot] 12:8). Yeshua was crucified,     suffered, and died the same night.

      b) It must be eaten with unleavened bread (Exodus [Shemot] 12:8). Leaven speaks of     sin (1 Corinthians 5:6-8). Unleavened bread is without sin. As believers, we are instructed     to live holy (unleavened) lives before G-d (Leviticus [Vayikra] 11:44; 19:2; 1 Peter     [Kefa] 1:15-16).

      c) It must be eaten with bitter herbs (Exodus [Shemot] 12:8).

            Spiritual Application (Halacha). To those who have accepted the Messiah into their lives, bitter herbs speak of two things. First, they speak of the bondage and burdens we experience while living in this world (a type of Egypt) before we accepted Yeshua into our lives. This burden of sin is placed on us by satan (Ha satan) when we yield to his lies and deception, and then sin because of our own evil desires. Second, the bitter herbs speak of the bitter things that come into our lives after we accept Yeshua and attempt to follow Him on a daily basis.

             Messianic Fulfillment. For Yeshua, dying on the tree was a bitter experience because He had to pay for man’s sin with His sinless life.

      d) The lamb must be roasted in fire (Exodus [Shemot] 12:8).

            Spiritual Application (Halacha). Fire speaks of judgment, refining, and purification. Our faith (emunah) is judged and tested by fire so it can be refined and purified and come forth as pure gold (Zechariah 13:9; James [Ya’akov] 1:12; 1 Peter [Kefa] 1:7; Revelation 3:18).

      e) It must not be sodden with water. The gospel (basar) of Yeshua must not be watered down (Mark 7:9,13; 2 Timothy 3:5).

      f) The head, legs, and other parts of the lamb must be eaten.

            Spiritual Application (Halacha). Those who believe in Yeshua must feed on the mind of Yeshua (Philippians 2:5; 1 Corinthians 2:16; Romans 12:2; Ephesians 4:21-23; Hebrews 8:10). The legs speak of our walk (halacha) (Colossians 2:6). How are the believers in Yeshua to walk? (See Romans 6:4; 8:1,4; 2 Corinthians 5:7; Galatians 5:16; Ephesians 2:10; 5:2,8; Colossians 1:10, 4:5; 1 Thessalonians 4:1; 1 John [Yochanan] 1:7; 2 John 1:6; 3 John 1:4.)

    4. The lamb must be eaten in haste (Exodus [Shemot] 12:11).      Spiritual Application (Halacha). Bible believers must be quick to leave Egypt (the influences of the world) and run toward the life that is in the Messiah (Luke 19:5-6).

      a) It must be eaten with our loins girded (Exodus [Shemot] 12:11). Our loins being girded speaks about our hearts’ desire to eagerly serve and obey G-d. Our spiritual loins are the truth of the Word of G-d (Ephesians 6:14). Scriptures that speak about our loins being girded include the following: First Kings (Melachim) 18:46; Second Kings (Melachim) 4:29; 9:1; Jeremiah (Yermiyahu) 1:17; Luke 12:35; Ephesians 6:14; First Peter (Kefa) 1:13.

      b) Shoes must be on our feet (Exodus [Shemot] 12:11). Shoes on our feet speaks about our walk with God. Scriptures that speak about shoes being on our feet include the following: Isaiah [Yeshayahu] 52:7; Nahum [Nachum] 1:15; Romans 10:15; Ephesians 6:15.

      c) A staff must be in our hand (Exodus [Shemot] 12:11). A staff in our hand speaks about the believer’s authority in the Kingdom of G-d by the name of Yeshua (Matthew [Mattityahu] 28:18-20). Scriptures that speak about a staff being in our hand include the following: Genesis (Bereishit) 38:17-18; Exodus (Shemot) 14:16; Judges (Shoftim) 6:21; First Samuel (Sh ‘muwel) 17:39-40; Second Samuel (Sh ‘muwel) 3:29; Second Kings (Melachim) 4:29; 18:21; Psalm (Tehillim) 23:4; Isaiah (Yeshayahu) 10:24; 14:5; Mark 6:7-8.

    5. It is the L-rd’s Passover (Exodus [Shemot] 12:11).      Spiritual Application (Halacha). If we follow Yeshua with all of our hearts, we will pass from death to life, and from judgment to divine protection (John [Yochanan] 5:24; 1 John [Yochanan] 3:14; 2 Corinthians 5:17; Psalm [Tehillim] 91).
    6. It is a memorial (Exodus [Shemot] 12:14; Luke 22:1,7-8, 13-15,19).      Spiritual Application (Halacha). Passover (Pesach) is a memorial or a remembrance (Luke 22:1,7-8,13-15,19). There are two elements of remembrance:

      a) G-d remembers us (Genesis [Bereishit] 8:1; 9:1, 5-16; 19:29; 30:22; Exodus [Shemot] 2:24-25; 3:1; 6:2,5; 32:1-3,7,11,13-14; Leviticus [Vayikra] 26:14,31-33,38-45; Numbers [Bamidbar] 10:1-2,9; Psalm [Tehillim] 105:7-8,42-43; 112:6). In fact, G-d has a book of remembrance (Exodus [Shemot] 32:32-33; Malachi 3:16-18; Revelation 3:5; 20:11-15; 21:1,27).

      b) We must remember G-d (Exodus [Shemot] 13:3; 20:8; Deuteronomy [Devarim] 7:17-19; 8:18; 16:3; Numbers [Bamidbar] 15:37-41).

    7. It is to be observed at the going down of the sun (Deuteronomy [Devarim] 16:2,6). This was fulfilled by Yeshua at His crucifixion (Matthew [Mattityahu] 27:45-46).
    8. It is the place where G-d would put His name (Deuteronomy [Devarim] 16:2,6).       Messianic Fulfillment. The place where G-d has put His name is Jerusalem (Yerushalayim) (2 Kings [Melachim] 21:4). Yeshua was crucified in Jerusalem (Yerushalayim).
    9. Not a bone of the lamb was to be broken (Exodus [Shemot] 12:43-46).       Messianic Fulfillment. Not a bone of Yeshua was broken on the tree (John [Yochanan] 19:33).
    10. There was to be an explanation of the service (Exodus [Shemot] 12:25-28).       Messianic Fulfillment. Yeshua explained each part of the Passover (Pesach) as He did the service (Luke 22:14-20; 1 Corinthians 11:23-26).
    11. The Egyptians were spoiled at the Exodus (Exodus [Shemot] 12:31-36).       Messianic Fulfillment. Satan was spoiled when Yeshua entered hell and rose again (Colossians 2:15).
    12. You must be circumcised to eat the Passover (Exodus [Shemot] 12:48; Joshua [Yehoshua] 5:2-10).      Spiritual Application (Halacha). The physical act of circumcision was only a picture of the inward or spiritual circumcision that G-d wanted us to have (Romans 2:28-29; 1 Corinthians 15:46; 2 Corinthians 4:18). God has always desired for His people to be circumcised in the heart (Deuteronomy [Devarim] 10:12-16; 1 Corinthians 7:18-19; Galatians 2:3; 5:2-3; 6:12-15; Ephesians 2:11-13).
    13. The Passover (Pesach) feast was to be a holy convocation, and no work was to be done (Exodus [Shemot] 12:16).      Spiritual Application (Halacha). A believer finds true rest in ceasing from his own works and resting in the finished work ofYeshua, G-d’s Passover (Pesach) Lamb (Genesis [Bereishit] 2:1-2; Matthew [Mattityahu] 11:28-30; John [Yochanan] 17:1-4; 19:30; Hebrews 3:14-19; 4:1-10).
    14. The Passover (Pesach) must be killed outside the gates of the city (Deuteronomy [Devarim] 16:5).       Messianic Fulfillment. Yeshua was crucified outside of the city walls of Jerusalem (Yerushalayim) at a place called Golgotha (John [Yochanan] 19:16-19; Hebrews 13:10-13).
    15. There is healing power in the lamb (Exodus [Shemot] 15:26).       Messianic Fulfillment. Yeshua is the Healer sent from G-d (Psalm [Tehillim] 105:36-38; Isaiah [Yeshayahu] 53:1-5; 1 Peter [Kefa] 2:24; 1 Corinthians 11:26-30).
    16. The Exodus was on eagle’s wings (Exodus [Shemot] 19:4).      Scriptures associated with this are Deuteronomy (Devarim) 32:9-13; Isaiah (Yeshayahu) 31:5; 40:31; Luke 17:33-37; Revelation 12:6,14.
    17. They sang a song of rejoicing to the L-rd (Exodus [Shemot] 15:1,19-21).      Spiritual Application (Halacha). Whenever a believer experiences and understands the meaning of Passover (Pesach), there is a spirit of rejoicing to the L-rd for his or her deliverance from sin, and for experiencing the newness of life in the Messiah. Note: The Passover Seder, which is the service and meal that celebrates the Passover, always ends with songs of rejoicing and the declaration: Next year in Jerusalem! This can be seen in Mark 14:26.
    18. Israel is the firstborn of G-d (Exodus [Shemot] 4:22-23).
                

      Spiritual Application (Halacha).

           All those who accept the Messiah 

      Yeshua

           are called the firstborn of G-d even as 

      Yeshua

          is called the firstborn of G-d (Romans 8:29; Colossians 1:15,18; Hebrews 12:22-24).’

Did Yeshua have a Passover Meal?      Today there are 15 steps in the Passover Seder. In order to understand if Yeshua had a Passover Seder, we need to know what is done during a Passover Seder. Therefore, I will list the 15 steps to the Passover Seder and explain what is done in each part. By doing this, we can determine if Yeshua had a Passover Seder prior to His crucifixion.

      Before I begin to explain the 15 steps to the Passover Seder, I would like to comment on one aspect of it. During the Seder, a cup of wine is brought forth with this blessing: “Blessed are You, L-rd our G-d, King of the Universe, who creates the fruit of the vine.” During the Feast of Passover (Pesach), Yeshua said, “I am the true vine” (John [Yochanan] 15:1). Isaiah (Yeshayahu) tells us that G-d had a vineyard and that vineyard was Israel (Isaiah [Yeshayahu] 5:7). The choice vine planted in the vineyard was the Messiah (Isaiah [Yeshayahu] 5:2).

THE SEDER SERVICE

    1. Kaddesh and the first cup.      During the Kaddesh, the first of four cups of wine is blessed and drunk. This first cup of wine is called the cup of sanctification. Before the wine is drunk, a blessing is recited: “Blessed are You, L-rd our G-d, King of the Universe, who creates the fruit of the vine.”
    2. U-r’chatz (the washing of hands).
            No blessing is recited.
    3. Karpas (this word means “parsley, green herbs”).      This refers to the place in the Seder when the celebrants dip a green vegetable in salt water and eat it (John [Yochanan] 13:26-27). The oldest will sit on the left side of the table and will dip the sop. From this, we can conclude that Judas was the oldest disciple. The youngest will sit on the right side of the table. Benjamin (Benyamin) was the youngest of Jacob’s (Ya’akov’s) sons. Benjamin means “son of my right hand” in Hebrew.
    4. Yachatz (the breaking of the bread).      The middle piece of three pieces of bread, or matzot, is ceremonially broken in two. Matzah (plural is matzot) is unleavened bread. The larger piece is wrapped in a napkin and set aside as the afikomen, the matzah that is eaten at the end of the meal. This can be seen in Luke 22:19.
    5. The Maggid (the telling of the story of the Exodus).      The Maggid concludes with the second cup of wine, which is called the cup of wrath. Yeshua partook of this second cup at the Garden of Gethsemane (Luke 22:42-44). In telling the story of the Exodus, each person is to see the Exodus as if G-d personally redeemed them! This is based upon Exodus (Shemot) 13:8.
    6. Rachtzah (the washing of hands with a blessing).
    7. Motzi (the blessing over bread).      The blessing over the bread is as follows: “Blessed are You, L-rd our G-d, King of the Universe, who brings forth the bread from the earth.” This blessing is a prophecy of the resurrection of the Messiah from the earth because He is the believer’s bread (John [Yochanan] 6:47-51). G-d brought forth the bread (Yeshua) from the earth following His death (Acts 2:31-33).
    8. Matzah (the Matzah is blessed and eaten).      In John (Yochanan) 13:23, we can see that the disciples were leaning or reclining. Passover (Pesach) is called the season of our freedom. On this day, you are freed from the slavery of Egypt (Mitzrayim), symbolizing the bondage of sin, and you are seen as a king. Kings traditionally recline at their meals, and so celebrants reclined during portions of the Passover Seder. The believers inYeshua are kings and priests before G-d (Revelation 1:6; 5:10).
    9. Maror (bitter herbs are blessed and eaten). Maror is bitter herbs. These bitter herbs are symbolized by romaine lettuce and horseradish.
    10. Korech (the matzah and maror are eaten together).
    11. Shulchan Orech (the meal is eaten).
    12. Tzafun (the afikomen that was hidden is found, ransomed, and then eaten).
    13. Barech (grace after meals).      At the conclusion of Barech, the blessing for wine is recited over the third cup. Then the cup is drunk. This is the cup of redemption (Luke 22:20; l Corinthians 10:16).
    14. Hallel      Psalms (Tehillim) 115-118 are chanted in special praise to G-d. The fourth cup is now filled, and a door is opened for Elijah (Eliyahu) to enter and proclaim the coming of Messiah.
    15. Nirtzah (all is finished).
                A final song is sung and ends with the phrase, 

      Next Year in Jerusalem!

           This can be seen in Matthew 26:30 and Mark 14:26.

      Yeshua ate the Passover (Luke 22:15). This Scripture passage refers specifically to the Lamb. Frequently, there were two sacrifices during the Feast of Passover. One lamb is the Passover lamb and the other lamb is called the haggigah or peace offering. These sacrifices are referred to in Deuteronomy (Devarim) 16:2 where G-d required that the sacrifice be from both the flock and the herd. This was interpreted to mean that two sacrifices were needed. The Haggigah (the additional lamb) was offered in addition to the Pesach (the Passover lamb). The Pesach was required, but the Haggigah was not because it was a freewill offering.

      During the days of Yeshua, in order to have a Seder, you needed to register at a rabbinical court in the temple (Beit HaMikdash), and you must have at least 10 and no more than 20 people. Each group of pilgrims who came to Jerusalem (Yerushalayim had one representative carrying a lamb without spot or blemish (Exodus [Shemot] 12:4-5). An assembly of at least 10 people (known in Hebrew as a minyan) was required to participate in the ceremony.

      Each group of people entered the temple (Beit HaMikdash) with their lamb. They were instructed, “You must slay the lamb, not the priests.” The priests caught the blood and ministered the blood according to the Scriptures. The only place where a Passover (Pesach) lamb could be killed was in Jerusalem (Yerushalayim). Therefore, those who couldn’t come to Jerusalem (Yerushalayim) to keep the Passover (Pesach), but still wanted to keep the meal, would have to have a substitute for the Passover (Pesach) lamb. That substitute was the shankbone of a lamb. It has a special name in Hebrew: zeroah, or arm. Yeshua was referred to as the zeroahor arm of the L-rd in Isaiah (Yeshayahu) 53:1. The shankbone or zeroah will be a remembrance of the lamb that was slain.

      The Passover (Pesach) requirement is that you must eat until you are full. The entire lamb must be consumed before midnight on the fifteenth of Nisan. If you had only 10 people, you would not want to have two lambs because they could not be totally eaten in time. This would violate the commandment (mitzvah) that the lamb was to be eaten before midnight (Exodus [Shemot] 12:8). If you had 20 people, one lamb would not be enough to make everyone full, and this would also violate the commandment (mitzvah) given by G-d. Therefore, if you had 20 people, you would need two lambs.

      Once again, Yeshua ate the Passover (Luke 22:15). You can have a Seder without a Pesach (or Passover lamb), but you cannot have a lamb without a Seder. Also, since Yeshua was the Passover Lamb of G-d (John [Yochanan] 1:29), He had to come to Jerusalem (Yerushalayim) from Bethany not only to be the Passover (Pesach) lamb, but also for the Seder (Mark 14:3,12-16). So,Yeshua was having a Passover lamb (Luke 22:15), and it was a Seder. Today, there is no temple (Beit HaMikdash), so the Passover Seder is held on the fifteenth or sixteenth of Nisan. The Seder on the fifteenth is called the First Seder, and the Seder on the sixteenth is called the Second Seder.

      In Mark 14:12, it is written, “And the first day of unleavened bread, when they killed the Passover [the Pesach lamb]….” The word translated as first is the Greek word protos, which means “before, earlier, and preceding.” Because there was a temple (Beit HaMikdash) in Jerusalem (Yerushalayim) in the days of Yeshua, the First Seder would be on the fourteenth of Nisan, and the Second Seder on the fifteenth. The Seder could be held on either night. Yeshua had His Passover (Pesach) Seder by midnight on the fourteenth of Nisan (remember that the fourteenth of Nisan begins at sundown, which is roughly six hours prior to midnight), and was crucified the next afternoon at 3:00 p.m., which is still the fourteenth of Nisan.

      The high priest (Cohen HaGadol) kills the Passover (Pesach) lamb for the nation of Israel at 3:00 p.m. on the fourteenth of Nisan. At sundown, the fifteenth begins, so Yeshua would have to eat His Passover lamb by midnight of the fourteenth of Nisan, which is prior to the time that the high priest kills the Passover lamb for the nation. To further prove this, in John (Yochanan) 18:28, whenYeshua was brought before Pilate, Caiaphas the high priest (Cohen HaGadol) wouldn’t enter the judgment hall of the Gentile ruler because he would be defiled and couldn’t eat the Passover lamb. So, this event must have taken place on the morning of the fourteenth of Nisan because the high priest had not yet eaten the Passover. If he was defiled, he would be defiled for one day. SinceYeshua had already eaten the Passover by the time He was seized and taken before Caiaphas and Pilate, He had to have eaten the Passover with the disciples on the evening of the fourteenth. Thus, we can see how Yeshua ate a Passover meal and could still fulfill being the Passover Lamb of G-d by being killed at 3:00 p.m. on the fourteenth of Nisan.

The Bread and Cups of the Passover Seder      During the celebration of Pesach, three cakes of unleavened bread (matzot) are placed one upon another, with a napkin between each cake. At a certain point in the Seder service, the middle cake, known as the afikomen, or “that which come after,” is broken in two. One piece is distributed among the people present, and the larger piece is hidden in a napkin. Toward the end of the Passover Seder, the hidden portion is brought to light and eaten by those surrounding the Passover table. The Messianic understanding is that these three pieces of matzot represent G-d the Father, the Messiah Yeshua, and the Holy Spirit (Ruach HaKodesh). The central piece, the afikomen, is broken, a portion is eaten, and the remainder hidden and then brought forth to testify of the death, burial, and resurrection of Yeshua.

       During the course of the Seder, the four cups of wine that are served to the people present at the Seder are used in the following manner, and are called:

    1. The cup of blessing (Luke 22:17; 1 Corinthians 10:16). This cup is called the cup of sanctification, or the Kiddush.
    2. The cup of wrath (Luke 22:42-44). This cup is not drunk, but is poured out on the table as the plagues of Egypt are recited. Yeshuadrank of this cup for us in the Garden of Gethsemane and when He died on the tree.
    3. The cup of blessing, salvation, or redemption. This cup is filled to overflowing, symbolizing an overflowing salvation (Psalm [Tehillim] 116:13).
    4. The cup of the kingdom (Luke 22:18,20; Matthew [Mattityahu] 26:28-29). Yeshua spoke of eating and drinking afresh in the Messianic age with His disciples after His resurrection.

      In addition to the four cups of wine served to the people, another cup, called the cup of Elijah (Eliyahu), is also a part of the Seder. This cup is poured out at the end of the Seder. Only Elijah (Eliyahu) himself, or one coming in the spirit and power of Elijah, or the Messiah, was allowed to drink of this cup. When Yeshua referred to Himself drinking of this cup, He was saying in no uncertain terms that He was the Messiah.

How Did Yeshua Fulfill the Passover?      The Feast of Passover (Pesach) was given by G-d to be a rehearsal (miqra) of the first coming of Yeshua. The Passover ceremony was observed in remembrance of the past and in preparation for the future. Many years after the Passover in Egypt, a person named John (Yochanan) the Baptist (Immerser), pointed to Yeshua and declared that He was the Lamb of G-d (John [Yochanan] 1:29). After John (Yochanan), a type of Elijah (Eliyahu) who would prepare the coming of Messiah, proclaimed Yeshuaas the Lamb of G-d, Yeshua ministered for three-and-a-half years. At the end of that time, on the tenth of Nisan, the high priest marched out of the city of Jerusalem to Bethany where a lamb was to be slain. The lamb was led back into the city through streets lined with thousands of pilgrims singing the Hallel (Psalms [Tehillim] 113-118). The liturgy for Hoshanah Rabbah says that the Messiah will come to the Mount of Olives and weep over the city. This happened in Luke 19:41. The people also waved palm branches as Yeshua rode into the city on a donkey in fulfillment of Zechariah 9:9. Today, Nisan 10 is known as Palm Sunday in the non-Jewish community.

      The lamb that was to be slain by the high priest was led into the temple (Beit HaMikdash) and put in a prominent place of display. Likewise, Yeshua the Lamb of G-d went on public display when He entered the temple (Beit HaMikdash) and spent four days there among the people, the Sadducees, the Pharisees, and the scribes, as the leaders asked Yeshua their hardest questions. Yeshuawas questioned in front of the people for four days, showing Himself to be without spot or blemish, fulfilling Exodus (Shemot) 12:5.

       On the fourteenth of Nisan, at the third hour of the day (9:00 a.m.), the high priest (Cohen HaGadol) took the lamb and ascended the altar so he could tie the lamb in place on the altar. At the same time on that day, Yeshua was tied to the tree on Mount Moriah (Mark 15:25). At the time of the evening sacrifice (3:00 p.m.) for Passover (Exodus [Shemot] 12:6), the high priest (Cohen HaGadol) ascended the altar, cut the throat of the lamb with a knife, and said the words, “It is finished.” These are the exact words said after giving a peace offering to G-d. At this same time, Yeshua died, saying these exact words in John (Yochanan) 19:30. Yeshua died at exactly 3:00 p.m. (Matthew [Mattityahu] 27:45-46,50).

       In Exodus (Shemot) 12:8-9, we are told the lamb was to be roasted before sundown. According to the tractate Pesahim in the Mishnah, the lamb was roasted on an upright pomegranate stick. This pomegranate stick is representative of the tree upon whichYeshua died. The lamb was to be gutted, and its intestines were to be removed and put over its head. Thus, the lamb is referred to as the “crowned sacrifice.” This is a picture of Yeshua in (Psalm [Tehillim] 22:13-18).

      Deuteronomy (Devarim) 16:16 says that all the congregation of Israel was required to be present at the feasts of Passover (Pesach), Weeks (Shavuot) or Pentecost, and Tabernacles (Sukkot). This explains why all were gathered to witness the death ofYeshua on the tree (Matthew [Mattityahu] 27:1-26).

      The night of the fifteenth of Nisan, G-d commanded the people to eat the lamb with unleavened bread (matzah) and bitter herbs (maror), their sandals on their feet and their bags packed and on their backs (Exodus [Shemot] 12:6,8,11), for on this night they are to leave Egypt. Likewise, we are to be quick to accept Yeshua into our hearts and leave Egypt, which represents the sin and idolatry of this evil world.

The Feast of Passover in the Gospel of John      There are four recorded Passovers in the Gospel (basar) of John (Yochanan), even as Yeshua attended the Passover with His parents from year to year (Luke 2:41-42).

    1. The first Passover Yeshua attended at Jerusalem (Yerushalayim) as an adult is recorded in John (Yochanan) 2:13-17. In these passages, He found the temple (Beit HaMikdash) defiled with money changers. He then declared that “My house shall be called of all nations the house of prayer…” (Mark 11:17). The spiritual application (halacha) is this: The believers in Yeshua are G-d’s temple and we are not to defile it with sin (1 Corinthians 3:16-17; 2 Corinthians 6:14-18). Those who believe in the Messiah Yeshua are the house of G-d (Hebrews 3:6; 1 Timothy 3:15; 1 Peter [Kefa] 2:5).
    2. The second Passover feast is recorded in John (Yochanan) 5:1-15. Although the particular feast is not specifically mentioned here, we know that it is either Passover (Pesach), Pentecost (Shavuot), or Tabernacles (Sukkot) because Yeshua went up (aliyah) to Jerusalem (Yerushalayim) to observe it (Deuteronomy [Devarim] 16:16). By knowing what Yeshua did in these passages and what these feasts teach us, the evidence suggests it was Passover. This Passover reveals Yeshua as the Healer of men’s bodies and souls; the Forgiver of sin; and the Healer of disease. In the Egyptian Passover, Israel was to feed upon the body of the lamb. As they did, they were saved from the destruction of Egypt and their bodies were healed (Exodus [Shemot] 12:13; Psalm [Tehillim] 105:26,36-37). Thus healing is associated with Passover, and at this Passover, Yeshua healed an impotent man.
    3. The third Passover is found in John (Yochanan) 6:1-13. At Passover, the children of Israel ate the flesh of the lamb, sprinkled the blood on the door, and ate unleavened bread. Thus the bread and the lamb’s body were eaten by all at Passover. In these passages,Yeshua is the Bread of Life, the unleavened bread, and the heavenly manna.
    4. The fourth Passover is Yeshua’s sacrificial death on the tree. He is the Lamb of G-d and the Unleavened Bread, dying despite having never sinned.

      In conclusion, in the first Passover, Yeshua is the Temple Cleanser (the spiritual temple is the physical body of the believer). In the second Passover, Yeshua is the Healer of body and soul. In the third Passover, Yeshua is the Bread of Life. In the fourth Passover,Yeshua is the Lamb of G-d slain for the sins of the whole world.