Recall that Yeshua said he would be “three days and three nights” in the earth after his crucifixion and then resurrected (see Matt. 12:40). There is no way, however to sum three days and three nights from Friday afternoon to Sunday before sundown… Therefore Yeshua was not crucified on a Friday. Instead Yeshua was crucified and buried Thursday afternoon on Nisan 14, before the Passover high Sabbath began; He was in the tomb throughout Nisan 15 (Thursday night and Friday day) as well as Nisan 16 (Friday night and Saturday day), and then He was resurrected Nisan 17 (Saturday night). The women arrived to see the stone removed before sunrise on Sunday (Matt. 28:1). Note that the Greek text of the New Testament says that women came to the tomb at the end of the “Sabbaths” (σαββάτων), indicating both the Sabbath of the Passover as well as the weekly Sabbath.

Read more “Is “Good Friday” Biblical?”

During Passover week it is customary to read the ancient “love song” of King Solomon called Shir Ha-Shirim (שיר השירים), or the “Song of Songs.” In Jewish tradition, since Passover marks the time when our “romance” with God officially began, the sages chose this song to celebrate God’s love for his people. And since Passover is also called Chag Ha-Aviv, the festival of spring, the Song is also associated with creativity and hope associated with springtime (Song 2:11-12). One way to read this poem is to see the king, who had disguised himself as a lowly shepherd to win the heart of the Shulamite woman, as a picture of Yeshua who took the form of a lowly servant to demonstrate his eternal love for those who are trusting in him… Indeed, the Song of Songs is linked to the “lilies” (i.e., shoshanim: שׁשׁנים) mentioned in Psalm 45, which presents a Messianic vision of the Divine Bridegroom and offers an “ode” for a forthcoming wedding.

 

Hebrew Lesson:

 

• Song 6:3 Hebrew lesson print (pdf)

Read more “Passover’s Love Song…”

In the Torah we are instructed to count forty nine days – seven weeks of days – from the day following Passover until Shavuot (i.e., Weeks or “Pentecost”). This period of time is called Sefirat HaOmer (ספירות העומר), or the “counting the [barley] sheaves” (see Lev. 23:15-16; Deut. 16:9). In abstract terms, it’s as if there is a dotted line pointing directly from Passover to Shavuot – a “Jubilee” of days – representing the climax of Passover itself. The early sages identified this climax as the revelation of the Torah at Sinai (which indeed did happen exactly 49 days after the Passover in Egypt), but the New Testament identifies it as the outpouring of the Holy Spirit (רוח הקודש) that ratified the reality of the New Covenant of God at Zion. The redemption process that began at Passover was therefore completed at Shavuot, and that “completion” was the revelation of God’s love and deliverance for the entire world. And though the Jewish sages did not fathom the use of the otherwise forbidden leaven in the offering (see Lev. 2:11), prophetically the waving of two loaves during Shavuot pictured the “one new man” (composed of both Jew and Gentile) standing before the altar of the LORD (Eph. 2:14). The countdown to Shavuot therefore goes beyond the giving of Torah at Sinai and points to the greater revelation of Zion. Shavuot is the fulfillment of the promise of the Holy Spirit’s advent to those who are trusting in Messiah (Acts 2:1-4). “Counting the Omer,” then, is about receiving the Holy Spirit to experience and know the resurrected LORD of Glory. You can “count” on that, chaverim!

In this connection it is important to understand that the climax of the 49 days was not the giving of the law at Sinai (i.e., matan Torah), but rather the revelation of the altar (i.e., the“Tabernacle”) and its subsequent fulfillment in the sacrificial death of Yeshua as our Lamb of God. Moreover, it was during this time that Yeshua made His post-resurrection appearances to His disciples and indeed ascended to heaven during this period… Of particular importance is 1) the beginning of the count of the omer since it signified the waving of the firstfruits and therefore the resurrection of Yeshua (1 Cor. 15:20); 2) the 40th day of the Omer (Mem B’Omer), when Yeshua ascended back to heaven, and 3) the climactic 49th day of the Omer (Shavuot) when the Holy Spirit was given to the disciples in fulfillment of the promise of Yeshua that we would not be left comfortless (Acts 2:1-4). Shavuot, then, marks the time of “Jubilee” of the Spirit, when are clothed with power to serve the LORD without fear…

 

 

Note: For more on this subject, see: ” Sefirat HaOmer: Counting the Sheaves to Shavuot.”

During our Passover Seder, we will place three matzahs on the table, said to represent Abraham, Isaac and Jacob, respectively. During the Yachatz step of the seder, the middle matzah (representing Isaac) will be broken to recall how Isaac was sacrificed in obedience to his father, foreshadowing the sacrifice of Yeshua by God the Father. Indeed, the Talmud states, “We break the middle matzah in tribute to Yitzchak (Isaac), who accepted the sins of the people upon himself” (Shabbos 89b). The smaller half of this broken matzah will be eaten later during the Motzi Matzah step, while the larger half will be eaten during the Afikomen step, near the end of the night…

In Hebrew, the middle of something is it’s heart – the heart of the heavens, the heart of the earth, the heart of the sea, the heart of a person… Since the offering of Isaac by Abraham foretold of the greater offering of Yeshua by God Himself, when we break the middle matzah, then, we recall the broken heart of God over the pain Yeshua endured by taking our sins upon Him at the cross….“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21).

During his Passover seder with his disciples, Yeshua “took matzah, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body” (Matt. 26:26). Since Yeshua did this while they were eating dinner, the matzah he broke would have been the Afikomen, thereby making the connection between the hidden bread (lechem ha-nistar) that would be broken given for our deliverance. The matzah we eat during Passover is called lechem oni (לֶחֶם ענִי) – “the bread of [His] suffering” – and eating the Bread of Life that was “broken for us” remembers ish makhovot, the man of sorrows, the suffering of our LORD…

 

Hebrew Lesson:

 

• Deut. 16:3ba Hebrew lesson print (pdf)

Happy Passover season, dear friends — despite the oppression and darkness of this evil world.. Recall that God had compassion for his people as they were suffering in Egypt. The LORD told Moses, “I have surely seen the affliction of my people who are in Egypt and have heard their cry… I know their sorrows” (Exod. 3:7). The grammar here is intense: “seeing I have seen” (רָאה רָאִיתִי). Understand, then, that God surely sees your struggles too, friend. Second, know that God heeds the outcry (צְעָקָה) of your heart, and indeed, he interprets your groaning as if it were for the sake of serving him. Your heart’s cry is transformed by grace to be the cry for God himself, for relationship with Him: “The cry of the people has come to me,” he again told Moses (Exod 3:9), which means all the sufferings, the wrongs, the hopes, the fears, the groans, the despair, the prayers, were present before him, as if he counted every word and sigh. Third, realize that God knows your sorrows; he gathers all your tears into his bottle (Psalm 56:8). The word translated “sorrows” (מַכְאב) is the same used to describe the “Man of sorrows” (אישׁ מַכְאבוֹת), Yeshua our Suffering Servant, who gave up his life to deliver you from your darkness, sorrow, and fears (Isa. 53:3-5).

 

Hebrew Lesson:

 

• Exod. 3:7 Hebrew lesson print (pdf)

 

Concerning the observance of the Passover Seder the Torah states, “When your child asks you in time to come, ‘What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?’ then you shall say Avadim Hayinu: ‘We were slaves (עבדים היינו) to Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. And the LORD showed signs and wonders, great and grievous, against Egypt and against Pharaoh and all his household, before our eyes” (Deut. 6:20-23). We are instructed to “remember what the LORD your God did to Pharaoh and to all Egypt, the great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm, by which the LORD your God brought you out” (Deut. 7:19). As it is written in the Shema, “You shall teach them diligently to your children,” we ask, what do we teach? And we answer: Kulo! Everything – the whole story of our deliverance (הסיפור המלא).

The early sages taught that Hebrew word “Pesach” (פסח) can be read as peh (פֶּה), “mouth,” and sach (סַח), “speaks,” indicating that Passover is a confession of the truth of God’s redemption, testifying to the truth of the LORD’s faithful love. On Pesach we thank God for the revelation and the wonder of the great Lamb of God that was slain… Indeed, in light of the truth of the Scriptures – both in the Torah, the writings, the prophets, and the New Covenant Scriptures – how is it possible to honor the LORD God of Israel and to celebrate his redemption apart from the Messiah who came to earth to die as the great Lamb of God? Yeshua is the heart and central meaning of the Passover, and there is simply NO valid Passover Seder apart from the blood of the Lamb (Heb. 2:3; Heb 10:28-29).

 

Hebrew Lesson:

 

• Deut. 26:8a Hebrew lesson print (pdf)

In Exodus chapter 12 we read about the institution of Passover and the final plague that was to befall the Egyptians on the Passover night. When we think of this time, we may imagine God “passing over” those houses that had the blood of the lamb smeared on their doorposts, though it could be said that God passed into the homes of those who trusted him, while he withdrew His Presence from those that did not…

To see this note that two different words are used that can be translated as “pass over.” First, God said, “I will pass over (i.e., avar: עֲבַר) the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments; I am the LORD” (Exod. 12:12). But directly after saying this, God promised to “pass over” (i.e., pasach: פָּסַח) the homes of those who trusted in him to impart his protection from the plague of death: “The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over to you (lit. עֲלֵכֶם, ‘upon you’), and no plague will befall you to destroy you, when I strike the land of Egypt” (Exod. 12:13). In other words, when God would see the blood of the Passover lamb, he would pass over to enter the house and “cover” its occupants from the judgment of death.

The blood of the Passover lamb sheltered people from the plague of death by atoning for their sin by means of a substitutionary sacrifice. The Torah states that “the life (i.e., nefesh: נֶפֶשׁ, or ‘soul’) of the flesh is in the blood” (Lev. 17:11), and therefore death represents the separation of the soul from the body. The life blood of a sacrificial lamb was therefore offered in exchange for the death and destruction of others. Eating the lamb “roasted by fire” meant identifying with the death offered in exchange for your own; eating matzah, or unleavened bread, signified being delivered in haste, apart from the “rise of the flesh” or human design; and eating maror, or bitter herbs, recalled the bitterness of former bondage.

The first time the word “blood” occurs in the Scriptures concerns the death of Abel, the son of Adam and Eve who was murdered by his brother Cain. After Abel’s blood was shed, the LORD confronted Cain and said, “What have you done? The voice of your brother’s blood is crying to me from the ground” (Gen. 4:10). Since blood is the carrier of life, it bears the energy and vitality of life: it has its own spiritual “voice.” Likewise, the blood of Yeshua, the true Lamb of God who died upon the cross, speaks on our behalf, and reverses the power of death by creating a barrier that death can no longer cross, since the death of the sacrificial victim “exchanges” the merit and power of life. Unlike the blood of Abel that “cries out” for justice, the blood of Yeshua cries out for mercy (Heb. 12:24). Putting our trust in the provision of God’s sacrifice causes His wrath (or righteous judgment) to pass over while simultaneously extending love to the sinner…. This is the essential message of the gospel itself, that we have atonement through the sacrificial death, burial, and resurrection of Yeshua our Savior, the great Lamb of God. As Yeshua said, “I tell you the solemn truth, the one who hears my message and believes the One who sent me has eternal life (חַיֵּי עוֹלָם) and will not be condemned, but has passed over (i.e., μετά + βαίνω, lit., “crossed over” [עָבַר]) from death to life” (John 5:24). Just as God’s judgment passes over from life to death on my behalf; so His love passes over from death to life on my behalf…

The idea of substitutionary atonement is surely mysterious and complicated, but ultimately the message is simple: God loves you and has made a way for you to be eternally accepted — despite your sin… That’s the “good news” of the cross. That’s what Yeshua meant when he said, “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life (חַיֵּי עוֹלָם). For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:14-17). Humanity as a whole has been “bitten by the snake” and needs to be delivered from its deadly venom. Just as the image made in the likeness of the destroying snake was lifted up for Israel’s healing, so the One made in the likeness of sinful flesh was to be lifted up as the Healer of the world (Rom. 8:3). All we need to do is look and believe. Yeshua died for you so you can live. He stands at the door and knocks, offering to “pass over” your sin and to impart to you his life in exchange (Rev. 3:20).

 

Hebrew Lesson:

 

• Exodus 12:13b Hebrew lesson print (pdf)

 

“This is the thing that the LORD commanded you to do, so that the glory of the LORD may appear to you: Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself” (Lev. 9:6-7). Have you considered why you were born into this world? What is your purpose, destiny, and end? The Torah states that you were personally created by Almighty God, who breathed out the breath of life (נִשְׁמַת חַיִּים) into you, and then redeemed your life so you could know the glory of God and spiritual reality. As it is written: “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your desire they existed and were created” (Rev. 4:11). God creates all things for his glory and purposes, which indeed is the first blessing recited over the bride and groom in a traditional Jewish wedding: בָּרוּךְ אַתָּה יְהוָה אֱלהֵינוּ מֶלֶךְ הָעוֹלם שֶׁהַכּל בָּרָא לִכְבוֹדו / “Blessed are you Lord our God king of the universe, who has created all things for his glory.” The purpose of life is to know and love God, to walk in His light and truth, and to glorify his compassion and grace forever…

At a traditional Jewish wedding the groom places the ring on his bride’s finger and says: Harei, at mekudeshet li (הרי את מקודשׁת לי): “Behold, you are sacred to me.” Love and holiness are interconnected, since the beloved is set apart as sacred and treasured. May God help us see the wonder of His love for our lives: “Do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy” (1 Pet. 1:14-16).

 

Hebrew Lesson:

 

• Lev. 11:45b Hebrew lesson card (pdf)