Roman Holidays or the Holy Days of Israel? 

SPRING FESTIVALS

1.  The First Spring Festival: (Passover) Feasting For Freedom

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 12:24,26-27).

Understanding the Passover (Pesach) Season

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

The spiritual application that God wants us to understand is this: Egypt is a type of the world and the world's system. Its ruler, Pharaoh, was a type of satan. The bondage people are in when they live according to the ways of the world's system is sin (John 8:34).

Historically, the children of Israel were delivered from the bondage in Egypt by putting the blood of a lamb upon the doorposts of their houses (Exodus  12:2,6,13). Spiritually, this is a picture of the Messiah YahuShua and how those who believe in Him are delivered from the bondages of sin and the rule of satan in their lives. YahuShua is the Lamb of God (John 1:29). YahuShua is also our Passover (1 Corinthians 5:7). Those who follow YahuShua are the house of God (Hebrews 3:6; 1 Peter  2:5). The doorposts are our hearts. It is only through trusting by faith (emunah) in the shed blood of YahuShua (Jesus), our Passover (Pesach), that we are free from the bondage of sin (Galatians 4:3-5,9; 5:1; 2 Peter 2:19). This is because the blood of YahuShua redeems us from sin (Leviticus 17:11; Ephesians 1:7; Colossians 1:14; 1 Peter 1:18-19; 1 John 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 12:3-6). In the evening of the fourteenth day, at exactly 3:00 p.m., the lamb was to be killed (Exodus 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 12:7-8). The people were instructed by God to eat the lamb with haste and to be dressed and ready to leave Egypt  at the midnight hour. This would be the fifteenth day of Nisan (Exodus  12:10-11).

At midnight on that fateful evening in Egypt, death passed through the land. Every house that did not have the token of the blood on the doorposts and lintel suffered the judgment of God (Exodus [Shemot] 12:12-15). The Hebrew word for Passover is Pesach, 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 YahuShua. Second, it tells us about allowing, by faith (emunah), the blood of YahuShua 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 YahuShua into our lives is the beginning of a New Covenant (Brit Hadashah) relationship with God (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 of YahuShua is our first step in our walk (halacha) with God.

2. The lamb was hidden for four days (Exodus [Shemot] 12:3,6).

Messianic Fulfillment. God 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 YahuShua during the Passover (Pesach) week. Remember, YahuShua is the Lamb of God (John [Yochanan] 1:29). He entered Jerusalem (Yerushalayim) and went to the temple (Beit HaMikdash), which was the house of God, 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 God 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 YahuShua 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, God 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. YahuShua was the Lamb of God (John [Yochanan] 1:29) without spot or blemish (1 Peter [Kefa] 1:18-20). During the crucifixion week, YahuShua 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 YahuShua, 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). God 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 God (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, God 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, God 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 God (John [Yochanan] 1:12; 3:1-7; Romans 9:8-13; 1 Corinthians 15:22; 15:45-47).

Messianic Fulfillment. YahuShua was the firstborn of Mary (Miryam) naturally, and the firstborn of God 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, YahuShua, 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). God's intention was that all (households) experience salvation. The lamb was a lamb for the house. By believing in the Messiah YahuShua, 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, YahuShua, the Lamb of God (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 YahuShua (Isaiah [Yeshayahu] 53:7).

7. 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. YahuShua 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.).

8. 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 YahuShua 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, YahuShua 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 YahuShua. 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 I killed YahuShua, 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 YahuShua. 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 YahuShua and for His blood to be shed (Matthew [Mattityahu] 27:17,20-22,25; Acts 4:26-28).

9. 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 God (Ephesians 2:19; I Timothy 3:15; Hebrews 3:6). The only way into the house of God is through the shed blood of the Messiah YahuShua, who is the Door (John [Yochanan] 10:7-9).

10. 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 YahuShua (Matthew [Mattityahu] 26:26-28). We spiritually eat of the body of the Lamb (YahuShua) when we eat of His body (today represented by the bread), which spiritually is the Word of God (Luke 11:3; 4:4). By following the Word of God and obeying the commandments (mitzvot) of God with sincerity of heart, we eat (spiritually) of His body.

a) It must be eaten the same night (Exodus [Shemot] 12:8). YahuShua 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 God (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 YahuShua 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 YahuShua and attempt to follow Him on a daily basis.

       Messianic Fulfillment. For YahuShua, 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 YahuShua 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 YahuShua must feed on the mind of YahuShua (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 YahuShua 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.)

11. 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 God. Our spiritual loins are the truth of the Word of God (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 God by the name of YahuShua (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.

12. It is the Lord's Passover (Exodus [Shemot] 12:11).

Spiritual Application (Halacha). If we follow YahuShua 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).

13. 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) God 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, God 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 God (Exodus [Shemot] 13:3; 20:8; Deuteronomy [Devarim] 7:17-19; 8:18; 16:3; Numbers [Bamidbar] 15:37-41).

14. It is to be observed at the going down of the sun (Deuteronomy [Devarim] 16:2,6). This was fulfilled by YahuShua at His crucifixion (Matthew [Mattityahu] 27:45-46).
15. It is the place where God would put His name (Deuteronomy [Devarim] 16:2,6).

Messianic Fulfillment. The place where God has put His name is Jerusalem (Yerushalayim) (2 Kings [Melachim] 21:4). YahuShua was crucified in Jerusalem (Yerushalayim).

16. Not a bone of the lamb was to be broken (Exodus [Shemot] 12:43-46).

Messianic Fulfillment. Not a bone of YahuShua was broken on the tree (John [Yochanan] 19:33).

17. There was to be an explanation of the service (Exodus [Shemot] 12:25-28).

Messianic Fulfillment. YahuShua explained each part of the Passover (Pesach) as He did the service (Luke 22:14-20; 1 Corinthians 11:23-26).

18. The Egyptians were spoiled at the Exodus (Exodus [Shemot] 12:31-36).

Messianic Fulfillment. Satan was spoiled when YahuShua entered hell and rose again (Colossians 2:15).

19. 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 God 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).

20. 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 of YahuShua, God'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).

21. The Passover (Pesach) must be killed outside the gates of the city (Deuteronomy [Devarim] 16:5).

Messianic Fulfillment. YahuShua was crucified outside of the city walls of Jerusalem (Yerushalayim) at a place called Golgotha (John [Yochanan] 19:16-19; Hebrews 13:10-13).

22. There is healing power in the lamb (Exodus [Shemot] 15:26).

Messianic Fulfillment. YahuShua is the Healer sent from God (Psalm [Tehillim] 105:36-38; Isaiah [Yeshayahu] 53:1-5; 1 Peter [Kefa] 2:24; 1 Corinthians 11:26-30).

23. 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.

24. They sang a song of rejoicing to the Lord (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 Lord 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.

25. Israel is the firstborn of God (Exodus [Shemot] 4:22-23).

Spiritual Application (Halacha). All those who accept the Messiah YahuShua are called the firstborn of God even as YahuShua is called the firstborn of God (Romans 8:29; Colossians 1:15,18; Hebrews 12:22-24).'

Did YahuShua have a Passover Meal?

 Today there are 15 steps in the Passover Seder. In order to understand if YahuShua 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 YahuShua 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, Lord our God, King of the Universe, who creates the fruit of the vine." During the Feast of Passover (Pesach), YahuShua said, "I am the true vine" (John [Yochanan] 15:1). Isaiah (Yeshayahu) tells us that God 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, Lord our God, 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. YahuShua 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 God 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, Lord our God, 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). God brought forth the bread (YahuShua) 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 in YahuShua are kings and priests before God (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 God. 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.

 YahuShua 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 God 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 YahuShua, 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. YahuShua was referred to as the zeroah or arm of the Lord 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 God. Therefore, if you had 20 people, you would need two lambs.

Once again, YahuShua 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 YahuShua was the Passover Lamb of God (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, YahuShua 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 YahuShua, 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. YahuShua 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 YahuShua 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, when YahuShua 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. Since YahuShua 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 YahuShua ate a Passover meal and could still fulfill being the Passover Lamb of God 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 God the Father, the Messiah YahuShua, 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 YahuShua.

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. YahuShua drank 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). YahuShua 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 YahuShua referred to Himself drinking of this cup, He was saying in no uncertain terms that He was the Messiah.

How Did YahuShua Fulfill the Passover?

The Feast of Passover (Pesach) was given by God to be a rehearsal (miqra) of the first coming of YahuShua. 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 YahuShua and declared that He was the Lamb of God (John [Yochanan] 1:29). After John (Yochanan), a type of Elijah (Eliyahu) who would prepare the coming of Messiah, proclaimed YahuShua as the Lamb of God, YahuShua 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 YahuShua 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, YahuShua the Lamb of God 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 YahuShua their hardest questions. YahuShua was 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, YahuShua 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 God. At this same time, YahuShua died, saying these exact words in John (Yochanan) 19:30. YahuShua 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 which YahuShua 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 YahuShua 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 of YahuShua on the tree (Matthew [Mattityahu] 27:1-26).

The night of the fifteenth of Nisan, God 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 YahuShua 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 YahuShua attended the Passover with His parents from year to year (Luke 2:41-42).

1. The first Passover YahuShua 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 YahuShua are God'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 YahuShua are the house of God (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 YahuShua went up (aliyah) to Jerusalem (Yerushalayim) to observe it (Deuteronomy [Devarim] 16:16). By knowing what YahuShua did in these passages and what these feasts teach us, the evidence suggests it was Passover. This Passover reveals YahuShua 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, YahuShua 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, YahuShua is the Bread of Life, the unleavened bread, and the heavenly manna.
4. The fourth Passover is YahuShua's sacrificial death on the tree. He is the Lamb of God and the Unleavened Bread, dying despite having never sinned.

In the book of John (Yochanan), in the first Passover, YahuShua is the Temple Cleanser (the spiritual temple is the physical body of the believer). In the second Passover, YahuShua is the Healer of body and soul. In the third Passover, YahuShua is the Bread of Life. In the fourth Passover, YahuShua is the Lamb of God slain for the sins of the whole world.

The Egyptian Redemption is a Foreshadowing of the Messianic Redemption

The God of Israel's historical redemption of His people from Egypt is a type and foreshadowing of the Messianic Redemption in the end of days. Orthodox Jews call the regathering of both houses of Israel in the end of days the Ingathering of the Exiles or the Messianic Redemption . The Ingathering of the Exiles / Messianic Redemption is a fundamental and foundational belief of Orthodox Judaism. Orthodox Judaism prays three times a day for the Ingathering of the Exiles / Messianic Redemption . The Ingathering of the Exiles / Messianic Redemption is also one of the 13 articles of Jewish faith.

One of the many prophecies of the Ingathering of the Exiles / Messianic Redemption or the restoration of both houses of Israel in the writings of the prophets is found in Ezekiel ( Yechezekel ) 37:15-24 as it is written:

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of they people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in thine hand ... And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen whither they have gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel ... and David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes and do them.

Who is Ephraim / Joseph or the House of Israel?

According to Orthodox Jewish understanding of the end of days, Ephraim / Joseph or the house of Israel who is mentioned in the prophecy of Ezekiel ( Yechezekel ) 37:16, 19 are the ten lost / scattered tribes from the Northern Kingdom of Israel who will be reunited with the Jewish people of the Southern Kingdom ( house of Judah ). The Talmud states in Yebamot 16b-17a that the ten tribes of the scattered Northern Kingdom in their places of exile in the end of days will be regarded as having the status of "Gentiles" ( goyim ) as far as keeping the Torah and halacha are concerned.

In the Talmud in Yebamot 16b it is written:

Rab Judah said in the name of R. Assi: If at the present time a heathen betroths [a daughter of Israel], note must be taken of such betrothal since it may be that he is of the ten tribes.

However, the halacha (accepted belief of Orthodox Judaism) regarding the ten tribes of the scattered Northern Kingdom ( house of Israel ) is that they will in the end of days:

1. Embrace the Torah
2. Celebrate the Sabbath ( Shabbat )
3. Observe the Biblical festivals of Leviticus ( Vayikra ) 23
4. Reunite with the Southern Kingdom of Judah ( house of Judah )
5. Return to the land of Israel (specifically the mountains of Israel or the West Bank) along with Judah prior to the coming of King Messiah ( Mashiach )

Furthermore, there are Orthodox Jewish organizations today that are doing research to locate and identify the present descendents of the ten scattered tribes of the historical Northern Kingdom. Brit-Am ( Brit in Hebrew = covanent and Am in Hebrew = people) founded by an Orthodox Jew named Yair Davidy who lives in Jerusalem, Israel, is one such organization. Based upon the biblical characteristics of the location of the ten scattered tribes in their exile in the end of days, history, archeological evidence and the traditional Orthodox Jewish perspective of the ten lost tribes based upon what is written about them in the Talmud , Yair Davidy has concluded that many of the present descendents of the ten scattered tribes of the Northern Kingdom are practicing the religion of Christianity. He has published these findings in several books that he has written and also in his ministry magazine.

What is fascinating about this Orthodox Jewish research is that, based upon careful examination of the writings in the New Testament ( Brit Hadashah ) including the words and teachings of YahuShua , the apostle Paul ( Rav Sha'ul) and the apostle Peter ( Kefa ), the same conclusion can be drawn. When accepting YahuShua as Messiah ( Mashiach ), some of the descendents of the historical Northern Kingdom become a part of future Christianity.

The Northern Kingdom and the New Testament ( Brit Hadashah )

When they accept YahuShua as Messiah ( Mashiach ), the New Testament ( Brit Hadashah ) links some of the historical descendents of the Northern Kingdom (ten scattered tribes) to Christianity. In Hosea ( Hoshea ) 1:9, the Northern Kingdom is called lo-ammi (not my people), but in Hosea ( Hoshea ) 1:10 they would be called in a future time, " sons of the living God " and be reunited with the house of Judah in the end of days Hosea ( Hoshea ) 1:11). The believers in YahuShua as Messiah ( Mashiach ) are linked with the prophecy of the destiny of the Northern Kingdom in Hosea ( Hoshea ) 1:9-10.

In First Peter ( Kefa ) 2:10, through belief in YahuShua as Messiah ( Mashiach ) those who were formerly called lo-ammi (not a people) are once again called " sons of the living God ". Notice that this corresponds to the prophesied destiny of the Northern Kingdom based upon Hosea ( Hosea ) 1:9-10.

In Romans chapters 9-11, the apostle Paul ( Rav Sha'ul ) links the "Gentiles" to the Northern Kingdom of Israel. In Romans 9:24, the apostle Paul ( Rav Sha'ul ) links the "Gentiles" with the prophecy of the Northern Kingdom in Hosea ( Hoshea ) 1:9-10, where those who were called lo-ammi (not a people) are now called " children of the living God " (Romans 9:25-26). In Romans 10:19, the apostle Paul ( Rav Sha'ul ) quotes from the Torah in Deuteronomy ( Devarim ) 32:21 where it prophesies that a future people who would become " not a people " would be used by the God of Israel to provoke Judah to jealousy. Finally, in Romans 11:11, the apostle Paul ( Rav Sha'ul ) links those who were formerly " not a people " (the Northern Kingdom) as being "Gentiles" who would provoke Judah to jealousy in the end of days.

In Isaiah (Yeshayahu) 44:1-5, it was prophesied that when the God of Israel would outpour His Holy Spirit ( Ruach HaKodesh upon the descendents of Jacob in the end of days that they would SAY and subscribe / pledge allegiance that they are descendents (surnamed) from the house of Israel (Northern Kingdom).

YahuShua taught and linked His death on the tree to the purpose of regathering the lost sheep of the Northern Kingdom unto Him and their reuniting with the house of Judah in the end of days. In John ( Yochanan ) 10:14-19, YahuShua said that He is the "good shepherd". By making this statement, YahuShua is making an allusion to Ezekiel ( Yechezekel ) 34:11-15, 23; 37:24 where the "good shepherd" would restore and reunite both houses of Israel. In John ( Yochanan ) 10:16, YahuShua said that He has other sheep (Northern Kingdom) who were not of the sheepfold of Judah (Southern Kingdom) for whom He would die and lay down His life so that there would be one sheepfold (John ( Yochanan ) 10:16; 11:52-53).

In first century Judaism there was an expectation from what is written in the Torah and the Prophets that the Messiah would reunite both houses of Israel (Isaiah ( Yeshayahu ) 49:5-6). For this reason, in Acts 1:6, YahuShua was asked by His disciples ( talmidim )) when He would restore the Kingdom to Israel (reunite both houses of Israel). YahuShua answered the question and said that both houses of Israel would be reunited through the outpouring of the Holy Spirit ( Ruach HaKodesh ). He also said that the message of the restoration and reunification of both houses of Israel would be preached in all the world as a witness (Acts 1:8). The apostle Paul ( Rav Sha'ul ) also preached the message of the restoration of both houses of Israel in Acts 26:6-7.

The Messianic Redemption Is Like the Egyptian Redemption

The prophets of Israel teach us that this outpouring of the Holy Spirit ( Ruach HaKodesh ) to gather both houses of Israel will happen in the end of days prior to the second coming of King Messiah ( Mashiach ). This began in Acts 2 on the day of Pentecost ( Shavuot ) and culminates in the end of days when YahuShua will reign over both houses of Israel (House of Jacob -- Luke 1:33) during the Messianic Era. The prophets of Israel liken the future redemption of both houses of Israel to the historical Egyptian redemption but on a global scale. In Micah ( Michah ) 7:15 it is written:

According to the days of thy coming out of the land of Egypt will I show unto him marvelous things.

In Hosea ( Hoshea ) 2:14-15 it is written:

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortable unto her. And I will give her her vineyards from thence, and the valley of Achor [trouble] for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

In Ezekiel ( Yechezekel ) 20:34-36 it is written:

And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm [historical Passover language], and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt , so will I plead with you, saigh the Lord God.

All Believers in YahuShua Have Been Redeemed From Egypt

When doing a Passover Seder, you are supposed to see yourself as if you are personally being redeemed from Egypt. In Exodus ( Shemot ) 13:8, it is commanded that you shall show your son "in that day [future] saying, This is done because of what the Lord did unto me [past] when I [personally] came forth out of Egypt." In First Corinthians 10:1-4, the apostle Paul ( Rav Sha'ul ) reminds the followers of YahuShua as Messiah ( Mashiach ) to have the mindset that they and their fathers were redeemed from Egypt. In Exodus ( Shemot ) 15:1 it says, "I will sing " (future). This reminds us that there will be a future redemption to come that will be like the historical Egyptian redemption. Those redeemed in this future redemption will sing the song of Moses and the song of the Lamb (Revelation 15:3).

For a greater understanding of this future Ingathering of the Exiles / Messianic Redemption or the restoration of both houses of Israel (members of Christianity and Judaism) in the end of days, I would encourage you to read the book that I've written on this subject entitled, " Restoring the Two Houses of Israel ".

The Conclusion of Passover ( Pesach)

In concluding our study of Passover ( Pesach ), we can see that the God of Israel gave Passover ( Pesach) to His people so we could understand the death of YahuShua on the tree during His first coming, as well as understand our personal spiritual salvation in YahuShua from Pharaoh and Egypt (who is liked to satan [ ha satan ] and the kingdom of sin and darkness). Furthermore, the historical Egyptian Passover was also given by the God of Israel so we could understand the future redemption of His people (both houses of Israel who are today called by the corporate names of Christianity and Judaism) in the end of days when they will return to the land of Israel (specifically, the mountains of Israel or the West Bank). This redemption will take place in the end of days prior to the coming of King Messiah ( Mashiach ). Because of the historical deliverance from the bondage of Egypt, our personal salvation in YahuShua as Messiah ( Mashiach ) and our future redemption from exile in the nations of the world and return to the land of Israel in the end of days, Passover ( Pesach ) has been given by the rabbis the appropriate title of the "Feast of our Freedom !!!".

2.The Second Spring Festival:  The Festival of Unleavened Bread
(Hag HaMatzah)

The Feast of Unleavened Bread (Hag HaMatzah) is the fifteenth day of the month of Nisan, which is the day following Passover (Pesach). It is a seven-day festival to the Lord (Leviticus [Vayikra] 23:6-7; Exodus [Shemot] 12:7-8,14-17). On the fifteenth of Nisan and for the next seven days, God forbade the people to have any leavened bread in their houses.

The festival of Unleavened Bread can be found in Exodus (Shemot) 12:14-17, as it is written:

Now this day will be a memorial to you, and you shall celebrate it as a feast to the Lord; throughout your generations you are to celebrate it as a permanent ordinance. Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel. And on the first day you shall have a holy assembly, and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person, that alone may be prepared by you. You shall also observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt; therefore you shall observe this day throughout your generations as a permanent ordinance (Exodus [Shemot] 12:14-17 NAS).

The Book of Exodus (Shemot), chapter 12, describes the Egyptian Passover. After the lamb was killed, the blood was to be put on the doorposts. The lamb was to be roasted in fire and eaten with matzah (unleavened bread) and bitter herbs (Exodus [Shemot] 12:7-8).

Purging Leaven From the House (Bedikat HaMetz)

God gave a ceremony of searching and removing leaven from the house prior to the festival of Unleavened Bread in preparation for the festival. In Hebrew, this ceremony is called Bedikat HaMetz, which means "the search for leaven" The ceremony is as follows:

The preparation for searching and removing the leaven (Bedikat HaMetz) from the house actually begins before Passover (Pesach). First, the wife thoroughly cleans the house to remove all leaven (HaMetz) from it. In the Bible, leaven (HaMetz) is symbolic of sin.

Spiritual Application (Halacha). Spiritually, the believers in the Messiah YahuShua are the house of God (Hebrews 3:6; 1 Peter 2:5; 1 Timothy 3:15; Ephesians 2:19). Leaven (sin) is to be cleaned out of our house, which is our body (1 Corinthians 3:16-17; 6:19-20; 2 Corinthians 6:15-18).

In cleaning the house, the wife is instructed to purposely leave ten small pieces of leaven (bread) in the house. Then the father takes the children, along with a candle, a wooden spoon, a feather, and a piece of linen cloth, and searches through the house for the ten pieces of leaven. By nightfall on the day before Passover (Pesach), a final and comprehensive search is performed. At this time, the house is completely dark except for the candles. Once the father finds the leaven (bread), he sets the candle down by the leaven and lays the wooden spoon beside the leaven. Then he uses the feather to sweep the leaven onto the spoon. Without touching the leaven, he takes the feather, spoon, and leaven, wraps them in a linen cloth, and casts them out of the door of the house. The next morning (the fourteenth of Nisan), he goes into the synagogue and puts the linen cloth and its contents into a fire to be burned.

Spiritual Application (Halacha). Spiritually, we are to cleanse the leaven (sin) from our houses (lives) by allowing the Holy Spirit (Ruach HaKodesh) to reveal to us, through the knowledge of YahuShua and the Scriptures, the sin that is in our lives. It is only through God's Word that we are able to identify sin in our lives as it is written in Psalm (Tehillim) 119:105, "Thy word is a lamp unto my feet, and a light unto my path." So the spiritual understanding of the candle is that it represents the Word of God. The feather represents the Holy Spirit (Ruach HaKodesh). Even though we have the Word of God, we need the Spirit of God (Ruach HaKodesh) to illuminate the entire Bible to us, including the Torah and the Tanach (1 Corinthians 2:11-14).

Messianic Fulfillment. The spoon represents the tree that YahuShua died upon (Deuteronomy [Devarim 21:22-23). The leaven (HaMetz) (sin) was swept on the spoon (the tree) as part of the ceremony. Likewise, our sin was swept or cast upon YahuShua (2 Corinthians 5:21) when YahuShua died upon the tree. The leaven (YahuShua upon the tree) was then wrapped in linen and YahuShua was cast out of His house (His body) and went to hell, which is a place of burning (Luke 16:19-24). Thus He fulfilled the part of the ceremony where the father takes the linen cloth and its contents and casts it into the fire to be burned.

The Fifteenth of Nisan -- Purging Out of Sin

The fifteenth of Nisan (Hag HaMatzah) marks the beginning of a seven-day feast period when Israel was to eat bread without leaven (sin) in remembrance of their baking Unleavened bread in their haste to escape Egypt. The primary theme of this feast is the purging out of leaven (sin). Historically, there are two notable events that happened on this day.

1. The Exodus journey beginning from Egypt (Exodus [Shemot] 12:41). In Deuteronomy (Devarim) 16:3, the bread is referred to as "the bread of affliction."
2. The burial of YahuShua after His crucifixion, who is the Bread of Life (John [Yochanan] 6:35). In fact, the place of YahuShua's birth, Bethlehem, comes from two Hebrew words, beit and lechem. Be it means "house" and lechem means "bread." So, Bethlehem means house of bread. Therefore, YahuShua, who is the Bread of God, was born at a place called the house of bread.

The festivals are fixed appointments (mo'ed) of God specifying what He will perform and the exact time He will perform it. The Jews had to hurry to put YahuShua's body in the ground because the sabbath was drawing near. This sabbath was a high sabbath and the first day of Unleavened Bread (Nisan 15). This can be found in (John [Yochanan] 19:31). This would mean that YahuShua died on the fourteenth of Nisan, the day of Passover. YahuShua was in the sepulcher the day following His crucifixion, which was the fifteenth of Nisan, the first day of Unleavened Bread.

The Messianic Understanding of the Matzah
in the Passover Seder

One of the 15 steps during the Passover Seder is a step called Yachatz. Yachatz is when the middle of the three matzot is broken into two. During the Passover Seder, there is a bag called the matzatosh which contains three pieces of matzot. The middle piece of matzot is removed, broken, wrapped in linen, and buried. This piece of matzah is the afikomen. During this part of the service, the afikomen was removed from sight (this represented YahuShua being buried) and it remained hidden until later in the service. YahuShua is the bread that was buried because He is the Bread of Life who came down from Heaven (John [Yochanan] 6:35). YahuShua was removed from between the two thieves who were crucified with Him (Matthew [Mattityahu] 27:38), wrapped in linen, and buried in the earth (Matthew 27:59-60).

Toward the end of the Passover Seder, the twelfth step to the service is called Tzafun. During Tzafun, the afikomen that was previously buried is redeemed and ransomed. At this point in the service, the matzah, previously characterized as the bread of affliction, is now transformed and redeemed. This is a perfect picture of YahuShua, who fulfilled the role of the suffering Messiah known as Messiah ben Yosef. He suffered affliction while dying on the tree, but was later redeemed when He was resurrected by God the Father. In the Passover Seder service, the afikomen is redeemed by the children. The children who find the buried afikomen receives a gift. This gift is known as "the promise of the father". Likewise, when God resurrected YahuShua after He was buried in the earth, those who believed upon Him by faith (emunah) are given gifts by God. When YahuShua ascended to Heaven, He gave gifts to men (Ephesians 4:7-8). These gifts included righteousness (Romans 5:17-18), eternal life (Romans 6:23), grace (Romans 5:12,14-15), faith (Ephesians 2:8-9), and other spiritual gifts (1 Corinthians 12:1,4). Some other gifts include wisdom, knowledge, healing, the working of miracles, prophecy, the discerning of spirits, tongues, and interpretation of tongues (1 Corinthians 12:8-11), in addition to the gifts of helps and administration (l Corinthians 12:28).

The Feast of Unleavened Bread in the Bible

1. The Feast of Unleavened Bread was so much a part of Passover (Pesach) that the names of Passover and Unleavened Bread were used interchangeably or almost synonymously (Luke 22:1).
2. The feast was to be kept seven days (Exodus [Shemot] 12:15-19). The number seven is the biblical number for completion or fullness. The believer who keeps this feast is to keep it fully unto the Lord and set himself aside completely to Him. The Feast of Unleavened Bread speaks of complete separation from all things that are leavened (sinful) and feeding upon YahuShua, who is the believer's bread (John [Yochanan] 6:32-36,38).
3. The Feast of Unleavened Bread (Hag HaMatzah) is a high sabbath day. A high sabbath in Hebrew is called a shabbaton. During Passover, there is an extra sabbath besides the weekly sabbath. These sabbaths are called high sabbaths. The high sabbath of Unleavened Bread can be seen in John 19:31.
4. Unleavened bread is used for consecration and separation. It is also anointed with oil. The believers in the Messiah YahuShua are to be consecrated and separated to do the work God has called us to do and to live a life that is holy to Him. If we do this, the anointing of the Holy Spirit (Ruach HaKodesh) of God will rest upon our lives.

a) The bread represents consecration (Leviticus [Vayikra] 8:1-2,26-27;
              Exodus [Shemot] 29:2-23).

b) It was included in the sacred vow of separation of the Nazarites
              (Numbers [Bamidbar] 6:1-21).

c) It was the food for the priests in the meal and peace offering
              (Leviticus [Vayikra] 2:1,4,14-16; 6:14-18; 7:11-12).

d) It marked Israel's divine separation from Egypt's (the world's) life of slavery and bondage (Exodus [Shemot] 12:17,30-34).

e) All leaven was to be put away (Exodus [Shemot] 12:15,19-20). When leaven or yeast is placed in an unleavened batch of dough, the leaven puffs up the dough. Likewise, when we allow sin into our lives, it will puff us up in pride and arrogance.

In the Bible, God referred to the leaven of different groups of people. These are listed as follows:

1. The leaven of Herod (Mark 8:14-15; 6:14-18; Matthew [Mattityahu] 2:7-12).
2. The leaven of the Pharisees (Mark 8:15; Matthew [Mattityahu] 16:5-12; 23:1-3; Luke 11:37-44; 12:1.
3. The leaven of the Sadducees (Matthew [Mattityahu] 16:6-12). The Sadducees did not believe in the supernatural. They denied the existence of the Spirit of God, angels, and the resurrection (Mark 12:18; Acts 23:6-8).
4. The leaven at Corinth. The leaven at Corinth was sensuality, chiefly fornication (1 Corinthians 4:17-21; 5:1-13; 6:1,9-11,13,16-18; 8:1; 13:4; 2 Corinthians 12:20-21).

How to Keep the Feast

Spiritual Application (Halacha). Spiritually, the feast is kept in sincerity and truth. Sincerity involves purity and serving God with a pure heart. It involves putting away the sin in our lives, and separating ourselves from all evil that has a corrupting influence in the life of the believer in YahuShua. Historically, Israel learned that keeping the feast meant a complete separation from Egypt's religion, bondage, food, and slavery, as well as its worldly glory, wisdom, and splendor.

The children of Israel took the dough before it was leavened because they could not tarry in Egypt. There was no time to let the leaven get in and work up the dough (Exodus [Shemot] 12:34,39). As believers, we are to flee the world's ways and philosophies that are contrary to the Word of God. Sincerity (1 Corinthians 5:7-8) involves purity and sanctification, which means holiness and separation. The Bible uses water and washing to instruct us concerning sanctification and separation (Joshua [Yehoshua] 24:14; Ephesians 5:26; 6:24; Philippians 1:10; 1 Peter [Kefa] 2:2). To sanctify means to make holy, to purify, or to consecrate. The believers are sanctified by obeying the entire Word of God, including the Torah and the Tanach (John 17:17,19; Acts 20:32; 2 Chronicles 30:15; 35:1,6; Exodus [Shemot] 19:10,14; 28:39-41; Leviticus [Vayikra] 8:30; 11:44; 20:7; Hebrews 10:10,14; 1 Corinthians 1:2).

In First Corinthians 6:11, sanctification is connected to washing (Acts 22:16). Historically, after Israel celebrated the Passover, they were immersed (washed) in the water of the Red Sea (1 Corinthians 10:1-2). Likewise, after we accept the Messiah into our lives, we must immerse ourselves in studying the Bible and, by so doing, enable the knowledge of the Word of God to transform and change our lives.

3.  The 3^rd Spring Festival: The Festival of First Fruits  (Bikkurim)

The fifteenth of Nisan begins Hag HaMatzah (the Feast of Unleavened Bread), which is a high sabbath, a shabbaton. It is a seven day feast to the Lord. The day following the sabbath during Passover is called the Feast of First Fruits (Leviticus [Vayikra] 23:10-11).

The Feast of First Fruits can be found in Leviticus (Vayikra) 23:9-14, as it is written:

Then the Lord spoke to Moses, saying, "Speak to the sons of Israel and say to them, 'When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the firstfruits of your harvest to the priest. And he shall wave the sheaf before the Lord for you to be accepted; on the day after the sabbath the priest shall wave it. Now on the day when you wave the sheaf you shall offer a male lamb one year old without defect for a burnt offering to the Lord. Its grain offering shall then be two tenths of an ephah of fine flour mixed with oil an offering by fire to the Lord for a soothing aroma, with its libation, a fourth of a hin of wine. Until this same day, until you have brought in the offering of your God, you shall eat neither bread nor roasted grain nor new growth. It is to be a perpetual statute throughout your generations in all your dwelling places' " (Leviticus [Vayikra] 23:9-14 NAS).

Understanding the Festival Ceremony

The observance was carried out in this manner, when the standing ripe harvest of barley and wheat was ready to be reaped. The celebrant would take one sheaf from the standing harvest and bring it to the priest. The lone sheaf was called "the sheaf of the first fruits." The priest was then to take this one sheaf and wave it before the Lord in His house. This was to be done "the day after the sabbath." Prescribed offerings were also to be presented along with the sheaf.

The Sheaf of First Fruits in the Bible

God commanded the people to bring a sheaf of the harvest (Leviticus [Vayikra] 23:10). The Hebrew word for "sheaf" is omer. An omer is defined as "a measure of dry things, containing a tenth part of an ephah." The definition of an omer being a tenth part of an ephah is found in Exodus (Shemot) 16:36. An ephah contains 10 omers of grain. Remember, three times a year God commanded the people to come to Jerusalem (Yerushalayim) to celebrate the festivals of Passover (Pesach), Pentecost (Shavuot), and Tabernacles (Sukkot). All three of these festivals are agricultural harvest festivals. Passover (Pesach) is the barley harvest. Pentecost (Shavuot) is the wheat harvest. Both of these festivals are first fruits harvests before the final harvest that was to come at the end of the year during the festival of Tabernacles (Sukkot), which is the fruit harvest.

The harvest represents all who would put their faith, trust, and confidence (emunah) in the Messiah YahuShua (Matthew [Mattityahu] 13:39; Mark 4:26-29; Luke 10:1-12; Revelation 14:14-16). So, the sheaf is the first of the first fruits. Since a sheaf in the Bible is used to typify a person or persons (Genesis [Bereishit] 37:5-11), a sheaf spiritually represents people who accept the Messiah into their hearts.

The nation of Israel was familiar with the concept of first fruits or the firstborn. The first fruits were always the choicest, the foremost, the first, the best, the preeminent of all that was to follow. They were holy to the Lord. The concept of first fruits or firstborn is a major theme in the Bible. This can be seen by the following Scriptures: Exodus (Shemot) 23:16,19: 34:26; Leviticus (Vayikra) 2:12,14; 23:20; Numbers (Bamidbar) 18:12-15,26; Deuteronomy (Devarim) 18:1-5; 26:2-4,10; 2 Chronicles 31:5; Nehemiah 10:35-39; Proverbs (Mishlai) 3:9; Jeremiah (Yermiyahu) 2:3; Ezekiel (Yechezekel) 44:30; 48:14; Malachi 3:8-14; Hebrews 6:20; 7:1-8.

Everything on the earth, both man and beast, was to be presented before the Lord as first fruits to Him.

1. The firstborn of both man and beast were sanctified (made holy) and presented to the Lord (Exodus [Shemot] 13:2; 22:29).
2. The first fruits of all the earth were presented to the Lord at His altar in praise and thanksgiving (Deuteronomy [Devarim] 26:1-11).

The Seventeenth of Nisan -- Resurrection and Salvation

The theme of the festival of First Fruits is resurrection and salvation. There are several important events that happened on this day in the Bible.

1. Noah's (Noach) ark rests on Mount Ararat (Genesis 8:4).
2. Israel crosses the Red Sea (Exodus [Shemot] 3:18; 5:3, 14).
3. Israel eats the first fruits of the Promised Land (Joshua 5:10-12). The manna that God gave from Heaven during the days in the wilderness ceased the sixteenth day of Nisan after the people ate of the old corn of the land. The day following was the seventeenth of Nisan, the day when the children of Israel ate the first fruits of the Promised Land.
4. Haman is defeated (Esther 3:1-6). In the Book of Esther, Haman plotted to kill all the Jews in Persia and Media. Haman had ten sons (Esther 9:12). By this, we can see that Haman is a type of the false Messiah (antichrist). A decree was sent out on the thirteenth of Nisan that all the Jews would be killed (Esther 3:12). Upon hearing this news, Esther proclaims a three-day fast, which would be Nisan 14-16 (Esther 4:16). On the sixteenth of Nisan, Esther risked her life when she came to King Ahasuerus. The king asked her, in effect, "Tell me, what do you want?" Esther said, "If it please the king, may the king and Haman come this day to the banquet that I have prepared for him" (Esther 5:4 NAS). This was the sixteenth day of Nisan. At the banquet, the king again asked Esther what she wanted, and she asked the king to come to another banquet to be held the next day, the seventeenth of Nisan. On this day, Haman (a type of the false Messiah or antichrist, as well as of satan [Ha satan]) is hanged.
5. The resurrection of YahuShua, the Messiah (John 12:24; 1 Corinthians 15:16-20). YahuShua celebrated the festival of First Fruits by offering Himself as the first fruits to all future generations (Matthew [Mattityahu] 27:52-53).

YahuShua Is the First Fruits of the Barley Harvest

1. YahuShua is the firstborn of Miryam (Mary) (Matthew 1:23-25).
2. YahuShua is the first-begotten of God the Father (Hebrews 1:6).
3. YahuShua is the firstborn of every creature (Colossians 1:15).
4. YahuShua is the first-begotten from the dead (Revelation 1:5).
5. YahuShua is the firstborn of many brethren (Romans 8:29).
6. YahuShua is the first fruits of the resurrected ones (1 Corinthians 15:20,23).
7. YahuShua is the beginning of the creation of God (Revelation 3:14).
8. YahuShua is the preeminent One (Colossians 1:18).

YahuShua is indeed the Most Holy One of God and is sanctified by the Father. YahuShua is the first, the choicest, the preeminent One. He is both the firstborn of God and the first fruits unto God. YahuShua is the sheaf of the first fruits.

First Fruits Is Prophetic
of the Resurrection of the Messiah

The festival of the sheaf of the first fruits is prophetic of the resurrection of YahuShua. YahuShua prophesied that He would rise three days and nights after He was slain on the tree (Matthew [Mattityahu 12:38-40; 16:21; Luke 24:44-46). This was foreshadowed to happen in the Tanach (Old Testament) by type and shadow (Genesis [Bereishit] 22:1-6; Exodus [Shemot] 3:18; 5:3; 8:27; Esther 4:15-17; Jonah 1:7; 2:1-2).

Since YahuShua was slain on the tree on the day of Passover (Pesach), the fourteenth of Nisan, and He arose from the grave three days and nights after He was slain, YahuShua arose from the grave on the seventeenth of Nisan, the day of the festival of First Fruits. In fact, YahuShua is called the first fruits of those who rise from the dead.

But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the firstfruits, after that those who are Christs' at His coming (1 Corinthians 15:20-23 NAS).

It was prophesied that YahuShua, the Messiah, would be buried in the tomb of the rich (Isaiah [Yeshayahu] 53:9; Matthew [Mattityahu] 27:57; Luke 23:51). Why was YahuShua placed in the tomb of Joseph of Arimathea? Arimathea was another name for Ramah, where Samuel dwelt. It is five miles north of Jerusalem (Yerushalayim). In fact, this place is still called Ramah today. In ancient times, it was customary for Jews to be buried in Jerusalem (Yerushalayim). In fact, this practice is still done today because it is a traditional belief in Judaism that the resurrection of the dead will take place in Jerusalem (Yerushalayim) first.

In the Book of Genesis (Bereishit), Joseph (Yosef) the son of Jacob (Ya'akov), made the children of Israel take a vow that when they went to the Promised Land, they would carry his bones with them (Genesis [Bereishit] 50:24-26). Ramah was a term that represented idolatry. Two countries were called the seat of idolatry in the ancient world: Babylon and Egypt. Joseph (Yosef), the son of Jacob (Ya'akov), was also known as Joseph of Ramah. Moses (Moshe) took the bones of Joseph (Yosef) with him when he and the children of Israel journeyed to Succoth (Exodus [Shemot] 13:19-20). Therefore, Joseph's (Yosef) tomb in Egypt was empty. The empty tomb of Joseph (Yosef) of Arimathea (Ramah), which stood for wickedness, was a fulfillment of Isaiah (Yeshayahu) 53:9.

Joseph (Yosef) was a type of the role of YahuShua during His first coming when He came to fulfill the role of the suffering Messiah known as Messiah ben Joseph. The bones of Joseph (Yosef) were carried to Succoth. Succoth is a type of the Messianic age also known as the Millennium. This is also a picture of YahuShua being both Messiah ben Joseph and Messiah ben David -- as YahuShua who suffered during His first coming to earth will be King during His second coming to earth.

The Spiritual Understanding of First Fruits

Spiritual Application (Halacha). A sheaf in the Bible is used to typify a person or persons (Genesis [Bereishit] 37:5-11). YahuShua will return to earth (Zechariah 14:4) during His second coming as King over all the earth. He also will bring the sheaves (the believers in YahuShua as the Messiah) with Him (Psalm (Tehillim) 126; Jeremiah (Yermiyahu) 31:9-14; Joel 3:11-13; Zechariah 14:3-5; Matthew [Mattityahu] 13:37-39; Mark 4:26-29; Hebrews 12:1; Jude 14; Revelation 1:7).

The 144,000 Jewish witnesses who witness of YahuShua during the Chevlai shel Mashiach, the birthpangs of the Messiah (also known as the tribulation) are first fruits to God during the tribulation (Revelation 14:1-4).

Let's look at some Scriptures in the Bible concerning first fruits.

1. The natural is before the spiritual (1 Corinthians 15:46).
2. Israel was God's firstborn (Exodus [Shemot] 4:22). But, the first will be last and the last will be first (Mark 10:31). Therefore, the Gentiles (the goyim) became the first to receive the Messiah (as a corporate people; there are many non-Jews who do not) (Isaiah [Yeshayahu] 60:1-3; 62:1-3; Acts 15:14-16). At the end of this present age, the Jews as a corporate people will accept YahuShua as Messiah as well.
3. The gospel (basar) was preached to the Jew first and then to the non-Jews (Romans 1:16; 2:9-10; Matthew [Mattityahu] 10:5-6; 15:21-28; Acts 1:8).
4. We are called to seek first the Kingdom of God (Matthew [Mattityahu] 6:33).
5. YahuShua was the first to rise from the dead (Acts 26:23).
6. The early believers were a kind of first fruits (James [Ya'akov] 1:17-18).
7. Those who arose from the dead with YahuShua during His resurrection became the first fruits of all those who would rise from the dead (Matthew [Mattityahu] 27:52-53; Ephesians 4:8; 1 Thessalonians 4:13-18).
8. YahuShua first loved us, and He is to be our first love (1 John [Yochanan] 4:9; Revelation 2:4).
9. YahuShua is the first (Aleph) and the last (Tav) (Revelation 1:8,11,17; 22:13; Isaiah [Yeshayahu] 41:4; 44:6; 48:12).

4. The Fourth Spring Festival: The Festival of Pentecost  (Shavuot)

And you shall celebrate the Feast of Weeks, that is, the first fruits of the wheat harvest... (Exodus [Shemot] 34:22 NAS).

You shall count seven weeks for yourself; you shall begin to count seven weeks from the time you begin to put the sickle to the standing grain. Then you shall celebrate the Feast of Weeks to the Lord your God with a tribute of a freewill offering of your hand, which you shall give just as the Lord your God blesses you (Deuteronomy [Devarim] 16:9-10 NAS).

The Omer: Countdown to Sinai

The period called "the omer" begins the day following the sabbath during Passover (Pesach) and continues until Shavuot (Pentecost). The Torah commanded that seven weeks be counted from the time of the offering of the omer, as it says:

You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete [temimot] sabbaths. You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to the Lord. You shall bring in from your dwelling places two loaves of bread for a wave offering.... On this same day you shall make a proclamation as well; you are to have a holy convocation. You shall do no laborious work. It is to be a perpetual statute in all your dwelling places throughout your generations (Leviticus [Vayikra] 23:15-17,21 NAS).

Because of this ritual of counting, the period between Passover (Pesach) and Pentecost (Shavuot) came to be known as the omer. In fact, Shavuot does not have a fixed calendar date in the Bible, but rather falls on the day after the completion of the omer count -- that is, the fiftieth day after the omer offering is brought.

The Ceremony of Counting the Omer

A sharp controversy existed between the rabbis and a variety of Jewish sects over the interpretation of the words "the day after the sabbath" in the verse commanding the counting of the omer. According to the rabbis, the sabbath refers not to the weekly sabbath, but rather to the first festival day of the Passover (Pesach). [This is Nisan 15, the first day of Unleavened Bread, which (God designated to be a high sabbath (shabbaton). Because of this, the counting of the omer traditionally begins from Nisan 15.] Various groups, beginning with the first-century Sadducees and continuing with the Karaites of the early Middle Ages, interpreted the word sabbath to mean the weekly sabbath during the Passover (Pesach) season. The implication of this interpretation is that Shavuot (Pentecost), which falls on the day after the omer count of 49 days, would always occur on a Sunday. Before the counting of the omer, this blessing is recited: "Praised are You, Lord our God, Ruler of the Universe who has sanctified us with His commandments, commanding us to count the omer." This is followed by the count for the day: "Today is the first day of the omer." Weeks are counted as well. For example: "Today is the seventeenth day of the omer, which equals two weeks and three days of the omer." This counting is done at night, as the new day begins at sundown, (6:00 p.m.). Some people recite Psalm (Tehillim) 67 after the counting, since it consists of seven verses and a total of 49 words in Hebrew.

The Historical Understanding of Pentecost (Shavuot)

In the third month after the Jews left Egypt (Mitzrayim), they arrived in the Sinai desert and camped opposite Mount Sinai. Moses (Moshe) was then told by God to gather the Israelites together to receive the Torah (Exodus [Shemot] 19:1-8 NAS). The Israelites answered, "All that the Lord has spoken we will do!" In Hebrew, it is Na'aseh V'Nishmah, which means, "We agree to do even before we have listened."

Moses (Moshe) then gave the Jews two days to cleanse themselves, wash their clothes, and prepare to receive the Torah on the third day. At the same time, Moses (Moshe) told them not to come too near Mount Sinai. From early morning, dense clouds covered the peak of the mountain. Thunder and lightning were frequently seen and heard. The sound of the shofar (ram's horn) came very strong, and the top of the mountain was enveloped in fire and smoke. The Israelites at the foot of Mount Sinai stood in great awe (Exodus [Shemot] 19:9-19). Moses (Moshe) then went up alone on the mountain, and as he neared the top, a mighty voice announced the Ten Commandments (Exodus [Shemot] 19:20-25; 20:1-21).

Later Development of the Holiday

Pentecost (Shavuot) traditionally has been seen in different ways. One is to see it as the concluding piece of the Passover (Pesach) season. The other is to see it as an independent festival. Because Pentecost (Shavuot) celebrates the revelation of God at Mount Sinai, Pentecost (Shavout) would seem to be of a clearly independent nature. It is, after all, counted as one of the three pilgrimage festivals (Deuteronomy [Devarim] 16:16). Yet, beginning with the Targum (the Aramaic translation of the Scriptures from the second century of the Christian Era or Common Era (C.E.), known more commonly as A.D.), Pentecost (Shavuot) is referred to in the rabbinic tradition as Atzeret. The word atzeret in Hebrew means "conclusion." The word atzeret is used in the Bible with the festival Shemini Atzeret (Numbers [Bamidbar] 29:35) and seems to mean "remain with Me [God] another day." There is a sense, therefore, that atzeret is the final part or completion of a festival. Therefore, Shavuot (Pentecost) is seen as the conclusion to the Passover (Pesach) season. One strong connection between Passover (Pesach) and Shavuot (Pentecost) is the counting of the omer serving as a chain that links the two festivals.

Spiritual Application (Halacha). Because Shavuot (Pentecost) culminates with the counting of the omer for 50 days, Shavuot (Pentecost) is called the Atzeret or conclusion to Passover (Pesach). Spiritually speaking (halacha), the believers in the Messiah YahuShua are on a journey out of Egypt (a type of the world's system and its evil ways) in the wilderness (of life), awaiting our time to meet God face to face on Mount Sinai (Exodus [Shemot] 3:12). There at Mount Sinai (spiritually), God will forever reveal Himself to us in a new and greater way. For all believers in the Messiah YahuShua, the Torah that was given at Mount Sinai represents the Word of God, the entire Bible. The believer in YahuShua spiritually experiences Shavuot (Pentecost) when the Holy Spirit of God (Ruach HaKodesh) reveals the Word of God to him in a deeper and more powerful way, and his understanding and desire for the Bible increases accordingly.

Themes of Shavuot (Pentecost)

New Revelation

One theme of Shavuot (Pentecost) is a new revelation of God's will (Leviticus [Vayikra] 23:15-16,21). Two notable historical events happened on this day.

1. The giving of the Ten Commandments or the Torah.

It should be noted here that the Hebrew word Torah, commonly translated as "law" in English, does not mean "law," but "instruction or teaching" in the Hebrew language. By understanding the meaning of the Hebrew word Torah, we can see that the Torah was never intended, nor should it ever be understood by non-Jewish people, to mean a code of do's and don'ts. Rather, it should be seen as God's instruction and teaching to us so we can understand Him better.

Israel came to Mount Sinai on the third day of the third month (Exodus [Shemot] 19:1). The Lord visited the people three days later (Exodus [Shemot] 19:10-17). Therefore, the Torah was given by God in the third month of the biblical religious calendar, which is the month of Sivan, on the sixth day of this month. This day is exactly 50 days from the crossing of the Red Sea.

Shavuot (Pentecost) is called the season of the giving of the Torah (Z'man Matan Toraseinu) in Hebrew because this is the literal day that God revealed Himself to the people of Israel as they stood at the base of Mount Sinai.

2. The giving of the Holy Spirit (Ruach HaKodesh) by God.

YahuShua was resurrected on the Feast of First Fruits (Bikkurim), as was seen in the previous chapter. Fifty days after the resurrection of YahuShua, the Holy Spirit (Ruach HaKodesh) came to dwell in the hearts and lives of all the believers in YahuShua (Acts 1:8; 2:1-18; Luke 24:49; Joel 2:28-29; Exodus [Shemot] 19:16; Isaiah [Yeshayahu] 44:3; Deuteronomy [Devarim] 16:5-6,16; 2 Kings 21:4).

                                   At this point, let's make a comparison.

Shavuot in the Tanach (Ex 19) Shavuot in the Brit Hadashah(Jer 31:31-33)

- The fiftieth day                   - The fiftieth day

- Commandments of God written        - Commandments of God written

  on tablets of stone (Exodus 24:12)   on our hearts (Jer 31:33;

  Psalm 40:8; 37:31; Is 51:7;

  Ezekiel 11:19-20; 36:22-27;

                                                                2 Cor 3:3; Hebrews 8:10)

- Written by the finger of God       - Written by the Spirit of

  (Exodus 31:18)                       God (2 Corinthians 3:3;

                                                     Hebrews 8:10)

- 3,000 slain (Exodus 32:1-8,26-28)  - 3,000 live (Acts 2:3841)

- The letter of the Torah            - The Spirit of the Torah

                                                      (Romans 2:29; 7:6;  2 Cor 3:6)

- Mount Sinai (Exodus 19:11)         - Mount Zion (Romans 11:26;

                                                               Hebrews 12:22; 1 Peter 2:6)

Shavuot as a Marriage: A Betrothal Contract

One of the most beautiful images of Shavuot (Pentecost) is that of the marriage between God (the groom) and Israel (the bride).

In the biblical wedding service that God gave (Romans 9:4; Hebrews 9:1; 1 Chronicles 28:11-12), marriage consisted of two stages. The first stage is betrothal, called erusin in Hebrew. You enter this first stage of marriage as soon as a betrothal contract (a shitre erusin) is made between the two parties. The written contract is called a ketubah. During betrothal, you are legally married, but do not physically dwell with your mate. Betrothal is so legally binding that you cannot get out of it without a divorce, called a get in Hebrew.

In fact, by understanding the Hebrew language, we can see how betrothal is legally binding. To God, Hebrew is the pure language (Zephaniah 3:9), and Hebrew will allow us to understand deeper spiritual truths in the Bible that would be more difficult to understand otherwise. The word for betrothal in Hebrew, erusin, comes from the Hebrew verb aras. Aras is related to the Hebrew word asar, which means "to bind." By this, we can see that the Hebrew language communicates to us that betrothal is legally binding.

Messianic Fulfillment. In the New Testament (Brit Hadashah), we can see that Joseph (Yosef) was betrothed to Mary (Miryam) when the angel Gabriel announced to Mary (Miryam) that she would have a son named YahuShua (Jesus), by the Holy Spirit (Ruach HaKodesh) of God, who would be the Messiah (Luke 1:26-35). When Joseph (Yosef) discovered that his betrothed (espoused) wife Mary (Miryam) was pregnant, he decided to get a divorce (get) until the angel of the Lord changed his mind by appearing to him in a dream (Matthew [Mattityahu] 1:18-20).

Betrothal is mentioned in the Torah in Exodus (Shemot) 21:8; Leviticus (Vayikra) 19:20; Deuteronomy (Devarim) 20:7; 22:23. The second stage of marriage is the fullness or consummation of the marriage. This stage of marriage is called nesu'in.

The Bible tells us in Jeremiah (Yermiyahu) 2:2 that at Mount Sinai, God betrothed Himself to Israel, as it is written:

Go and cry in the ears of Jerusalem, saying, Thus saith the Lord; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after Me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord, and the firstfruits of His increase... (Jeremiah [Yermiyahu] 2:2-3)

. In Exodus 19, when God by the leading of Moses (Moshe) brought the children of Israel to Mount Sinai, God betrothed Himself to Israel. On Mount Sinai, God gave the Torah to Israel (Exodus [Shemot] 20:1-21). At this time, God was making a betrothal contract, a ketubah, with Israel. The ketubah (or written betrothal contract, which is understood to be the Torah) represents "The book of the covenant" (marriage is a covenant) that Moses (Moshe) wrote prior to the revelation at Mount Sinai (Exodus [Shemot] 24:4,7). The Book of the Covenant spelled out mutual obligations of God and Israel just as the ketubah spelled out the obligations between husband and wife. So, God made a marriage contract with Israel in Exodus (Shemot) 19:3-7.

In Exodus (Shemot) 19:8, Israel accepts God's marriage proposal. Israel answered in Exodus (Shemot) 19:8, "All that the Lord hath spoken we will do" (Na'aseh V'Nishmah -- we agree to do even before we have listened).

In Exodus (Shemot) 19:2, Israel camped before the Lord. The word camp in Hebrew is chanah and in this case is singular, while Israel is plural. By this we can see that at that time all Israel had become one. This is also a necessary requirement for marriage (Genesis [Bereishit] 2:24; Ephesians 5:31).

The biblical wedding ceremony that God gave requires that the marriage be consummated under a wedding canopy known as a chupah. In Exodus (Shemot) 19:17, Moses (Moshe) brought forth the people out of the camp to meet God and they stood at the nether part of the mount. The word nether in Hebrew actually implies that the people stood underneath the mountain. This imagery gives the understanding that the mountain had become a chupah and Israel was standing underneath the mountain or under the chupah, the place where the wedding takes place.

Every wedding will have two witnesses. They are called the friends of the bridegroom. One is assigned to the groom and one is assigned to the bride. In Exodus (Shemot) 19:17, Moses (Moshe) is seen as one of the two witnesses whose job is to escort the bride to meet the groom under the chupah (Mount Sinai). In order for the ketubah, the written contract between the husband and the wife, to be legal in consummating the marriage, it must be signed by the two witnesses, the friends of the bridegroom. Since we can see that Moses (Moshe) was one of the two witnesses, he had to sign the Ketubah (Torah) in order for the full marriage between God and Israel to be consummated.

However, when Moses (Moshe) returned from being with God on Mount Sinai, he did not sign the Ketubah (Torah). Instead he broke the two tablets (ketubah), which were in his right hand (Exodus [Shemot] 32:19), thus not signing the ketubah which God had made with Israel. Therefore, he did not allow Israel to enter into the full marriage. Moses (Moshe) broke the two tablets (ketubah) when he saw that Israel was worshiping the golden calf and thus were being unfaithful in their marriage.

Spiritual Understanding (Halacha). What does the wedding mean in terms of the Messiah YahuShua, and what is the personal application (halacha) to us? Messiah YahuShua is the groom and the believers in the Messiah are betrothed to Him. When YahuShua came to the earth almost 2,000 years ago, He came so that whosoever would put their trust and confidence (emunah) in Him would be wedded to Him forever. This would include both Jews and non-Jews (John [Yochanan] 3:16). Because YahuShua came as the suffering Messiah, Messiah ben Joseph, during His first coming, He ascended to Heaven to be with God the Father until He returns during His second coming to be the King Messiah, Messiah ben David. Today, YahuShua does not physically dwell with those who trust in Him. Therefore, the believers in the Messiah YahuShua are currently spiritually betrothed to Him. We will enter the full marriage and physically dwell with Him during the Messianic age known as the Millennium. However, before we can physically dwell with the Messiah during the Messianic age on earth, the wedding ceremony when the believers in the Messiah YahuShua will be wedded to Him must take place.

In the biblical wedding service that God gave, after you are married, you have a honeymoon. The honeymoon lasts a week and is known as the seven days of the chupah. Seven days equals a week. In Hebrew, a week means a seven. It can mean seven days or seven years (Daniel 9:24-27;Genesis [Bereishit] 29:27). In Joel (Yoel) 2:16, we see the marriage of the bride (the believers in YahuShua) and the bridegroom (YahuShua) where the bridegroom is going forth from the chamber and the bride out of her closet. The word closet is the Hebrew word chupah, and the chupah here refers to Heaven. After the honeymoon in heaven, YahuShua will be returning with His bride to attend the marriage supper (Revelation 19:7-14). Then we will rule and reign with Him physically during the Messianic age known as the Millennium (Revelation 20:4).

The Pouring Out of God's Holy Spirit
(Ruach HaKodesh)

In Exodus (Shemot) 19:19, a trumpet (shofar) was sounded. The trumpet (shofar) that was sounded grew louder and louder. Exodus (Shemot) 19:19 says, "...and God answered him with thunder [by a voice, KJV]."   Exodus (Shemot) 20:18 says, "And all the people perceived the thunder [saw the thunderings, KJV] ..."

In the Midrash, which is a rabbinical commentary on the Scriptures, in Exodus Rabbah 5:9, it says:

When God gave the Torah on Sinai He displayed untold marvels to Israel with His voice. What happened? God spoke and the voice reverberated throughout the whole world... It says, And all the people witnessed the thunderings [Exodus (Shemot) 20:18].

Note that it does not say "the thunder" but "the thunderings"; wherefore, R. Johanan said that God's voice, as it was uttered split up into seventy voices, in seventy languages, so that all the nations should understand...

In Deuteronomy [Devarim] 32:8 it is written, "When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel." In Exodus (Shemot) 1:1-5, we can see that the number of the children of Israel who came to Egypt was 70. Therefore, the 70 voices as interpreted by R. Johanan represented all the nations of the world, based upon Deuteronomy (Devarim) 32:8 and Exodus (Shemot) 1:1-5. So, it was seen that God's voice split up into the languages of all the people on the earth to be a witness to them.

In the book The Midrash Says, by Rabbi Moshe Weissman, the author wrote:

In the occasion of Matan Torah [the giving of the Torah], the Bnai Yisrael [children of Israel] not only heard Hashem's [the Lord's] Voice but actually saw the sound waves as they emerged from Hashem's [the Lord's] mouth. They visualized them as a fiery substance. Each commandment that left Hashem's [the Lord's] mouth traveled around the entire Camp and then to each Jew individually, asking him, "Do you accept upon yourself this Commandment with all the halochot [Jewish law] pertaining to it?" Every Jew answered "Yes" after each commandment. Finally, the fiery substance which they saw engraved itself on the luchot [tablets].

Messianic Fulfillment. This same experience we just discussed that happened at Mount Sinai also occurred 50 days after the resurrection of YahuShua on the day of Shavuot (Pentecost) almost 2,000 years ago. This experience is also described in Acts 2:1-11 and Hebrews 12:18-19. In describing what happened in Exodus (Shemot) 20:18, Hebrews 12:18-19 says, "And the sound of a trumpet, and the voice of words...." The word words in Hebrews 12:19 is the Greek word rhema, which means "an individual word." In this passage in Hebrews, we can see the same thing that Rabbi Moshe Weissman understood happened at Mount Sinai in the first Shavuot (Pentecost) in his commentary is exactly what did happen as seen in Hebrews 12:19. It is also what happened during the first Shavuot (Pentecost) following the resurrection of YahuShua. At this Shavuot (Pentecost), the people also were as one (Acts 2:1-2; Exodus [Shemot] 19:2). When God poured out His Holy Spirit (Ruach HaKodesh) at this time, once again people began to speak in the different languages of the world (Acts 2:1-11). Therefore, we can see that the Shavuot (Pentecost) at Mount Sinai was a rehearsal (miqra) of the Shavuot (Pentecost) that would occur immediately after the resurrection of YahuShua.

The First Trump (Shofar) of God

Once again in Exodus 19:19, a trumpet (shofar) was sounded. This trumpet (shofar) grew louder and louder. The Jewish writings understand this to be the first trump (shofar) of God. The trumpet blown by God at Mount Sinai was understood to be the first of the two ram's horns that were present on Mount Moriah during Abraham's (Avraham) sacrifice of Isaac (Yitzchak) in Genesis 22.

The Jewish people understood that there are three primary trumpets (shofarim) that mark major events in the redemptive plan of God. These three trumpets are known as the first trump, the last trump, and the great trumpet. Genesis (Bereishit) 22 is one of the most important Torah readings to the Jewish people. In some Jewish circles, it is read every day of the week except for the sabbath. It is also the primary Torah reading for Rosh HaShanah. The theme of the chapter includes the binding of Isaac on the altar, known in Hebrew as the Akeidah, in addition to the phrase "to be seen." The key verse concerning the phrase "to be seen" is Genesis (Bereishit) 22:14, as it is written, "And Abraham called the name of that place Jehovah-jireh [the Lord will see or provide]: as it is said to this day, In the mount of the Lord it shall be seen." Genesis (Bereishit) 22:4 says, "Then on the third day Abraham lifted up his eyes, and saw the place afar off."

Messianic Fulfillment. YahuShua referred to this event which happened to Abraham (Avraham), in John (Yochanan) 8:56, as it is written, "Your father Abraham rejoiced to see My day: and he saw it, and was glad." What did Abraham (Avraham) see? What took place on Mount Moriah? Abraham (Avraham) was instructed by God to take Isaac (Yitzchak) to Mount Moriah and sacrifice him there (Genesis [Bereishit] 22:2). The first and second temples (Beit HaMikdash) were built in Jerusalem (Yerushalayim) on Mount Moriah (2 Chronicles 3:1). It was in Jerusalem (Yerushalayim) on Mount Moriah where YahuShua was crucified on the tree. Calvary (Golgotha) was located on Mount Moriah. Abraham (Avraham) in Genesis (Bereishit) 22:4 was looking into the future and seeing that God was going to offer up the Messiah to be slain on Mount Moriah at a future time.

God called Abraham (Avraham) to sacrifice Isaac (Yitzchak) and offer him as a burnt offering, known in Hebrew as an olah. This is mentioned in Genesis (Bereishit) 22:2-3,6,8,13. A burnt offering (olah) is an offering that is totally consumed. It is freely given and done freely, willingly, and joyfully by both parties involved. The Bible tells us that God freely offered up YahuShua joyfully and YahuShua was willing and obedient to His death on the tree (Philippians 2:8). In Isaiah (Yeshayahu) 53:10, it says that it pleased God to offer up YahuShua.

When Abraham (Avraham) offered up Isaac (Yitzchak), Abraham believed that God would raise Isaac (Yitzchak) from the dead (Hebrews 11:17-19). Abraham (Avraham) went willingly, joyfully, and obediently because he believed God would raise Isaac (Yitzchak) from the dead. This can be seen in Genesis (Bereishit) 22:5. In this, we can see that Abraham (Avraham) was a type and picture of God the Father, and Isaac (Yitzchak) was a type and picture of YahuShua the Messiah. In Genesis (Bereishit) 22:8, Abraham (Avraham) said to Isaac (Yitzchak) that God would provide a lamb; YahuShua was the lamb that God offered to us (John [Yochanan] 1:29).

This story is an example of the Hebrew expression, "Here now, but not yet." Abraham (Avraham) offered up his only son (Genesis [Bereishit] 22:16; Hebrews 11:17), and God offered up His only Son, YahuShua (John [Yochanan] 3:16). Instead of Isaac (Yitzchak), Abraham (Avraham) offered up a ram as the ram was found caught in the thicket (Genesis [Bereishit] 22:13). In the Hebrew writings, the ram represents the Messiah and the thicket stands for the sins of the people. In Genesis (Bereishit) 22:13 where it says "behind him," the Hebrew word is achar, which means afterward or in the future. Therefore, the imagery presented here is that Abraham (Avraham) saw this ram being sacrificed in the future. This is what YahuShua was referring to in John (Yochanan) 8:56.

      Once again, relating to the story in Genesis 22, the left horn of the ram that was caught in the thicket (Genesis [Bereishit] 22:13) is called the first trump (shofar) and the right horn of the ram is called the last trump (shofar).

The Three Trumpets (Shofarim) of God

The three great trumpets (shofarim) that mark major events in the redemptive plan of God are associated with days in the biblical calendar. The first trump is associated with and was blown by God on the Feast of Shavuot (Pentecost) when God gave the Torah to the Jewish people at Mount Sinai (Exodus [Shemot] 19:19).

The last trump is associated with and is blown on Rosh HaShanah. (Rosh HaShanah will be discussed in the next chapter.) The biblical name for Rosh HaShanah is Yom Teruah, which in Hebrew means "the day of the awakening blast." This trump (shofar) is mentioned by the apostle Paul (Rav Sha'ul) in First Corinthians 15:51-53. Because the last trump is only blown on Rosh HaShanah and because the apostle Paul (Rav Sha'ul) specifically mentions that the rapture (natzal) of the believers in YahuShua the Messiah will take place at the last trump, the apostle Paul (Rav Sha'ul) was giving a clear understanding that the rapture of the believers in Messiah will happen on a Rosh HaShanah.

The great trump (shofar HaGadol) is associated with and is blown on Yom Kippur. YahuShua said that He would return at His second coming at the sound of the great trump (Matthew [Mattityahu] 24:30-31). Because the great trump (shofar HaGadol) is only blown on Yom Kippur and because YahuShua said that He would return with the sound of a great trump, YahuShua was stating very clearly that He would return on a Yom Kippur. (This will be discussed in more detail in the chapter concerning Yom Kippur.) Thus, the first and last trump will relate to the ram's horn in Genesis (Bereishit) 22. Again, the first trump (shofar) will be the left horn of the ram and the last trump (shofar) will be the right horn of the ram. In Exodus (Shemot) 19:19, the trumpet (shofar) that was blown by God will be the first trump.

The Spiritual Understanding of Shavuot
(Pentecost)

Spiritual Application (Halacha). The giving of the Torah at Mount Sinai involved the Aaronic priesthood, the sacrificial system, the tabernacle, the sabbath days, the festivals, the civil and ceremonial laws, and the Ten Commandments (Exodus [Shemot] 19:17,20; 20:1,21-22; 21:1-2,12; 22:1,16; 23:10-11,14; 24:1-8,12,18; 25:1,8-9,40; 28:1; 31:12-18; 32:1; 34:27-28; Hebrews 8:1-6; 9:1-12,15,18-24; 10:1,10; 13:20). These things were given by God as a shadow of things to come (Hebrews 10:1) to teach us (Galatians 3:24) about the Messiah YahuShua and the redemptive work of God (Colossians 2:16-17). Shavuot (Pentecost) was the birth of the congregation (kehilat) in the wilderness (Acts 7:38). The things given at Mount Sinai were divine and from God, but shown in a physical way (Hebrews 9:1) to enable us to understand the spiritual truths that God wanted to communicate to us (1 Peter 2:5-9). So God gave Israel the covenant, the Torah, the services, the oracles of God, and the promises (Romans 9:4-5; 3:2), which were divine (Hebrews 9:1), at Mount Sinai to teach us about the Messiah (Psalm [Tehillim] 40:7). With this in mind, let's look at the spiritual understandings that God was communicating to us at Shavuot.

The Two Leavened Wave Loaves (Leviticus [Vayikra] 23:15-17)

This was to be a new meal offering to the Lord (Leviticus [Vayikra] 23:16; Numbers [Bamidbar] 28:26). There were to be two wave loaves baked with leaven (Leviticus [Vayikra] 23:17). At Passover (Pesach), leaven was absolutely forbidden (Exodus [Shemot] 12:15,19-20) and in the regular meal offering, no leaven was permitted (Leviticus [Vayikra] 2:1,4-5, 11). We saw earlier that leaven represents sin (1 Corinthians 5:6-8; Galatians 5:9). Passover (Pesach) and Unleavened Bread (Hag HaMatzah) spoke of the death and burial of YahuShua who was without sin. Yet on Shavuot (Pentecost), God commanded just the opposite. Why?

Shavuot (Pentecost) speaks of the birth of Israel as a nation, as well as the birth of the congregation (kehilat) of believers in YahuShua through the Holy Spirit (Ruach HaKodesh). The two loaves speak of Israel and the congregation of believers in the Messiah. Even though both Israel and the congregation (kehilat) of believers in the Messiah YahuShua are chosen by God and are holy to Him, sin is still found in Israel and sin still exists in the congregation of believers. Passover (Pesach) and Unleavened Bread (Hag HaMatzah) speak primarily of YahuShua who is without sin, but Shavuot (Pentecost) speaks of Israel and the congregation (kehilat) of believers where sin still exists.

We have just stated that the two wave loaves speak of Israel and the congregation (kehilat) of believers in the Messiah. The number two in the Bible is the number of witness and testimony. For example, two witnesses in the Bible establishes a truth (Matthew [Mattityahu] 18:19-20; Deuteronomy (Devarim] 19:15; John 5:30-33,36-37; Luke 24:44; 1 John 5:8; Revelation 12:11; 11:3). The Ten Commandments were written on two stones (Exodus [Shemot] 31:18). Also, the Ten Commandments are fulfilled by obeying two commandments (Matthew [Mattityahu] 22:34-40). Messiah and His congregation (kehilat) of believers testify of the love, grace, and plan of God for the whole world.

The meal offering was to be an offering burned by fire upon the altar. A work of the Holy Spirit (Ruach HaKodesh) is an immersion (baptism) of fire (Luke 3:16). Fire is what God uses to burn sin out of the lives of a believer in the Messiah (1 Corinthians 3:13-15; 1 Peter 1:7). The followers of YahuShua are supposed to live a righteous (tzaddik) life before God (Ephesians 4:17-32; 5:1-13; Colossians 3:1-13; Romans 8:1-4).

Two-tenths Ephod of Fine Flour (Leviticus [Vayikra] 23:17)

The grinding and crushing of wheat produces fine flour. The fine flour speaks of the refining process that our faith goes through as we are conformed to the image of Messiah YahuShua and enter into His trials, testings, temptations, and sufferings (Zechariah 13:9; Romans 5:3-5; 8:29,35-39; 2 Corinthians 1:3-11; 1 Peter 1:7; 4:12-19; Revelation 3:18).

Messianic Fulfillment. YahuShua was the wheat that was planted into the ground (John [Yochanan] 12:24; 1 Corinthians 15:35-38,42-44). As wheat is beaten and refined to become fine flour, so the Messiah was beaten and bruised as He became that fine flour (Isaiah [Yeshayahu] 28:28; 52:14; 53:1-6; Psalm [Tehillim] 81:16; 147:14).

Holy to the Lord for the Priest (Leviticus [Vayikra] 23:20)

Even though the two wave loaves were leavened, the Lord counted them holy unto Himself for the priest. As mentioned earlier, the two wave loaves that the priest waved represented both Israel and the congregation (kehilat) of believers in YahuShua. Both the Jewish believers in YahuShua, represented by Israel, and the non-Jewish believers, represented by the congregation (kehilat), consist of individuals who are leaven. We still sin before God despite being believers in the Messiah. In spite of this sin, because we are believers in YahuShua and seek to serve and love Him with all our hearts, we are considered holy before God (Deuteronomy [Devarim] 7:6-8; 14:2; Luke 1:68,72-75; Ephesians 1:4; 5:27; Colossians 1:22-24; 1 Thessalonians 4:7; Titus 2:12; 1 Peter 1:15-16).

A Statute Forever (Leviticus 23:21)

The Holy Spirit came to dwell with the believer in YahuShua forever (John [Yochanan] 14:16-17). Therefore, the followers of YahuShua should have a continual Shavuot (Pentecost) experience; one on a daily basis.

The Feast of Harvest of First Fruits
(Exodus [Shemot] 23:16; 34:22; Numbers [Bamidbar] 28:26)

Shavuot (Pentecost) is called the Feast of Weeks, the Feast of Harvest, or the Feast of the First Fruits. Passover (Pesach) was the barley harvest and Shavuot (Pentecost) was the wheat harvest (Exodus [Shemot] 34:22; Ruth 1:22; 2:23; Joel 1:11).

Israel was called a land of barley and wheat (Deuteronomy [Devarim] 8:7-8; 2 Chronicles 2:15; Jeremiah [Yermiyahu] 41:8). The spring wheat and barley harvest preceded the major harvest in the fall, the Feast of Ingathering (Exodus [Shemot] 23:16; 34:22). Both the spring and the fall harvests were dependent upon the rains coming at the right time. The fall rains are called the early rain. The spring rains are called the latter rain. The early rain is spoken of in Deuteronomy (Devarim) 11:10-15; 28:12; Leviticus (Vayikra) 26:4; Joel 2:23,28-29; and Zechariah 10:1. The rain is prophetic of the outpouring of the Holy Spirit (Ruach HaKodesh) upon people's lives individually as they accept YahuShua into their lives and allow the Holy Spirit to teach and instruct them concerning the ways of God. The early rain and the latter rain also teach us about the pouring out of God's Holy Spirit in a corporate way upon all flesh. The early rain refers to the outpouring of the Holy Spirit (Ruach HaKodesh) during YahuShua's first coming and the latter rain refers to the outpouring of the Holy Spirit (Ruach HaKodesh) during YahuShua's second coming.

As we are seeing, the harvest speaks of the salvation of people. The spring harvest was the beginning of the harvest of people who would come to receive YahuShua as Messiah with the greatest harvest being at the end of this age (Matthew [Mattityahu] 13:39; 9:37-38; Mark 4:29). The fall harvest or the harvest at the end of this present age (Olam Hazeh) is in the seventh month on the biblical religious calendar. Shavuot (Pentecost) is in the third month. From Shavuot (Pentecost), there are four months until the final harvest in the fall (John [Yochanan] 4:34-35). The fall harvest is the fruit harvest.

Messianic Fulfillment. God said that the coming of YahuShua would be like the former and latter rain on the earth (Hosea 6:1-3; Joel 2:23). James (Ya'akov) ties the coming of the Lord to the early and latter rain (James [Ya'akov] 5:7). YahuShua's death, burial, and resurrection was in the spring of the year; the outpouring of the Holy Spirit after the resurrection of YahuShua was in the spring of the year; and all those who believed were first fruits of the entire harvest and were a part of the spring harvest. YahuShua's second coming will be in the fall of the year and the greatest number of believers will believe at this time. YahuShua spoke about this great harvest at the end of this present age (Olam Hazeh) in Matthew (Mattityahu) 13:39; 24:13-14; and Revelation 14:6,15-16.

A Harvest of Freewill Offerings and Rejoicing (Deuteronomy [Devarim] 16:9-11,16-17)

As believers in YahuShua, when we come before God we are to give of ourselves, including our time, talents, and money, and present them before Him with a joyful heart (Acts 4:32-37; 1 Corinthians 16:1-2; 2 Corinthians 8-9).

The Conclusion of the Spring Festivals

This concludes the study of the spring festivals. We have seen how the spring festivals are applicable in three dimensions. They are historic to the nation of Israel; they are fulfilled in the Messiah YahuShua; and they describe how the individual believer is to walk (halacha) and live his life before God. In other words, we can see that God has a plan for every individual to willingly come to Him. So the spring festivals were not only historic, but they were also our type and example (1 Corinthians 10:1-2,6,11).

To natural Israel, Passover (Pesach) was their freedom from the bondage of Egypt (Mitzrayim) (Exodus [Shemot] 12). Unleavened Bread (Hag HaMatzah) was the separation from the land of Egypt into the immersion (baptism) into the Red Sea and the Cloud in the wilderness (1 Corinthians 10:1-2). Finally, God led the people to Mount Sinai (Exodus [Shemot] 19:1) where they experienced Shavuot (Pentecost and God revealed Himself to the people in a deeper and greater way than He ever did previously.

Messianic Fulfillment. The spring festivals were fulfilled by YahuShua. Messiah, who was our Passover Lamb, died on the day of Passover (Pesach). He was without sin and is the Bread of Life. YahuShua was in the sepulcher on the day of Unleavened Bread (Hag HaMatzah) and He was the kernel of wheat that was buried in the earth. YahuShua arose as First Fruits of the barley harvest, He Himself being the first of those to rise from the dead and receive a resurrected body. Finally, the Holy Spirit (Ruach HaKodesh) was poured out upon all flesh during the feast of Shavuot (Pentecost) to gather all believers in the Messiah to be God's spring harvest in the earth. As these four feasts describe in detail the significant events during the first coming of Messiah when He came as the suffering Messiah, Messiah ben Joseph, to redeem both man and the earth back to God following the fall of man in the Garden of Eden, we will find that the fall festivals give us tremendous insight and understanding concerning the events of YahuShua's second coining. Then He will return as the King of Kings and Lord of Lords and come back to earth as the kingly Messiah, Messiah ben David, to rule and reign on earth during the Messianic age or the Millennium.

Spiritual Application (Halacha). Every time a person receives YahuShua the Messiah as his own Savior, he spiritually experiences Passover (Pesach). He is to flee Egypt (the world's evil system and ways) and trust (emunah) in the Messiah, the Lamb of God, and allow YahuShua to be the doorpost of his heart. As believers, we are then to seek to live holy lives before God and experience Unleavened Bread (Hag HaMatzah). Just as YahuShua arose from the dead, we are to consider our former ways dead to us and experience the newness of life in the Messiah. Once we do this, we can be immersed (baptized) in the Holy Spirit (Ruach HaKodesh) and have the power of God (the anointing) in our lives. At that time, God will begin to take us on a spiritual journey through the wilderness of life.