{"id":1372,"date":"2018-02-05T17:17:47","date_gmt":"2018-02-05T16:17:47","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1372"},"modified":"2018-02-05T17:17:47","modified_gmt":"2018-02-05T16:17:47","slug":"the-feast-of-pesach-passover","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/05\/the-feast-of-pesach-passover\/","title":{"rendered":"The Feast of Pesach (Passover)"},"content":{"rendered":"
\n
\n

<\/span><\/span>In the first month, on the fourteenth day of the month at even, is Jehovah\u2019s passover.<\/em><\/p>\n

Leviticus 23:5<\/em><\/a><\/p>\n

The Feast of Pesach<\/span> or Passover is the first of the seven holy seasons of the Jewish calendar and <\/span>will be studied in four major categories: the introduction, the feast of Passover in the Old Testament, the feast of Passover in the New Testament, and the messianic implications.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>I. Introduction<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Names<\/p>\n

The first thing to note by way of introduction is the various names that are given for this particular festival. All together there are four key names.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. Hag HaPesach<\/span><\/p>\n

The first name, Hag HaPesach<\/span>, means the \u201cFeast of the Passover\u201d and is found in Exodus 34:25<\/a>. This first name emphasizes the paschal lamb which was eaten on this particular occasion.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. Pesach<\/span> or Passover<\/p>\n

The second name is Pesach<\/span>, which is the Hebrew word for Passover. The emphasis is on the Angel of Death motif based upon the fact that during the tenth plague, the Angel of Death<\/span> \u201cpassed over\u201d the Jewish homes, but he did not \u201cpass over\u201d the Egyptian homes. This is the origin of this particular name: Pesach or Passover.<\/p>\n

This second name is used in four different ways. First, <\/span>it is applied to the Feast of Passover alone. Secondly, the term Passover is sometimes used to include both the Feast of Passover and the Feast of Unleavened Bread, because the seven days of the Feast<\/span> of Unleavened Bread begins on the day after the Feast of Passover. Thirdly, it is applied to the sacrificial lamb in reference to the lamb that was sacrificed on the first day of Passover in the Temple Compound. Fourthly, it is applied to the Passover meal itself which is known among the Jewish people as the <\/span>seder<\/span>. The meal eaten on the first night of Passover is sometimes called the Passover.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>3. Hag He\u02beaviv<\/span><\/p>\n

The third name, Hag He\u02beaviv<\/span>, means the \u201cFeast of Spring,\u201d because it is the first feast of the spring cycle. There are seven festivals of Israel as portrayed by Leviticus 23<\/a>. These seve<\/span>n festivals are grouped into two segments: first, there is a group of four which comes very close together and are all in the spring. Then there is a long break followed by a group of three festivals, which also <\/span>come close together and are all in the fall. The Passover is the first of the first cycle of feasts which occur in the spring, so it is sometimes referred to as Hag He\u2019aviv, the Feast of Spring.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>4. Zman Cheruteinu<\/span><\/p>\n

The fourth name, Zman Cheruteinu<\/span>, means the \u201cSeason of Our Emancipation\u201d or the \u201cTime of Our Freedom.\u201d This name emphasizes the results of the Passover, freedom from slavery.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Biblical Practice<\/p>\n

The biblical practice involved two major elements: the killing of the lamb and the Passover meal or seder<\/span>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Killing of the Lamb<\/p>\n

The lamb that was to be killed for the Passover was set aside on the tenth day of the month of Aviv<\/span> or Nisan<\/span>. It was then tested from the tenth day until the fourteenth day <\/span>of that month to make sure that it was \u201cwithout spot and without blemish.\u201d On the fourteenth day, the lamb was killed for the Passover meal. The next morning, another lamb was used as the Passover sacrifice. According to <\/span>Exodus 12:46<\/a>, the main emphasis in the killing of the lamb was that no bone of this lamb was to be broken.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Passover Meal<\/p>\n

The second main element was the Passover meal. As recorded by Exodus 12:8<\/a>, the Passover meal was to include three main things: the paschal lamb, the unleavened bread, and the bitt<\/span>er herbs. These three things were absolutely necessary for the Passover meal to be observed<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Jewish Practice<\/p>\n

During the many years of Jewish history, the rabbis have added many other elements to the observance of Passover. Not all of the details concerning the Jewish practice will be d<\/span>ealt with in this study, because there are just too many of them, but a few things will be mentioned.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Time of the Passover<\/p>\n

The month in which Passover falls is the month of Nisan and the rabbis have had a lot to say about this month. For example, with the exception of the day before the Passove<\/span>r, no fasting was permitted during this month. According to a Jewish legend, the Tabernacle was erected on the first day of this month.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Passover Lamb<\/p>\n

During the Second Temple Period, the procedure for the killing of the lamb was as follows: a lamb or a he-goat was selected; it was brought into the Temple Compound and slaughtere<\/span>d in the forecourt. While other types of sacrifices were brought by individuals, the Passover lamb was brought by a group so that it could all be eaten, and nothing of it remian until the morning. A group consisted of all the members of any one household. If one household was too small, others participated in the same lamb. In this way, one lamb might suffice for several diffe<\/span>rent family groups.<\/p>\n

T<\/span>he proceedings would start at midday of the fourteenth day of Nisan<\/span>. All the people who came with their sacrifices would be divided into three large groups. Once the first group entered the Temple Cou<\/span>rt, the gates were closed and the shofar<\/span> or the ram\u2019s horn was sounded. Normally, the shofar<\/span> was blown at the time of the oblation of wine, but since there was no wine on this occasion, it was blown a<\/span>t the time of the slaughter of the lambs. The Israelites then slaughtered their lambs and the priests, standing in long rows, caught the blood in gold or silver bowls. The bowls were passed from priest to priest until they reached the priest who was nearest to the Altar of Sacrifice. He took the bowl and sp<\/span>rinkled the blood in one motion on the base of the Altar. He then received another full bowl of blood and returned the empty one. During this entire ceremony, the Levites kept chanting what is known as the <\/span>Hallel<\/span> (Ps. 113\u2013118<\/a>), until all the sacrifices were completed.<\/p>\n

The sacrifice that had <\/span>just been killed was then hung up on a hook, skinned, and the entire animal was slit wide open and the entrails removed. The portion intended for the Altar was cut out, put in a vessel, and burned on the Altar.<\/span><\/p>\n

This entire procedure conducted for the first group was repeated for the second and third groups until each group had their lambs sacrificed and the blood spilled upon the base of the Altar<\/span>.<\/p>\n

Afterward, each animal was taken home and roasted whole with special care taken so that no bone whatsoever would be broken. After nightfall, every animal was eaten by the company which brought it, a<\/span>nd anything that was not eaten was burned the next day. The lamb was eaten with unleavened bread and bitter herbs. No dessert was served since Jewish law forbade eating anything after the lamb.<\/p>\n

This w<\/span>as the procedure that was followed during the Temple Period until a.d. 70, but then it was changed. In that year, the Jewish Temple was destroyed and it was no longer possible to offer up a sacrifice.<\/span> The rabbis replaced sacrifice with prayer. There was a continuation of the practice of the eating of unleavened bread with the total removal of leaven from the home. The seder<\/span> ceremony, the Passover <\/span>meal, was eaten with unleavened bread and bitter herbs, but there was no lamb. As Jewish practice developed over the centuries, more and more the unleavened bread became the key symbol for the Passover, because the lamb was <\/span>no longer there. Eventually, a little piece of unleavened bread known as the afikomen<\/span> was the last morsel eaten at the seder<\/span> as a symbolic reminder of the paschal lamb. In some<\/span> Jewish traditions, as they eat the little piece of unleavened bread they recite, \u201cIn memory of the paschal lamb that was eaten when the Temple stood.\u201d<\/p>\n

Another thing about Jewish practice concerns the<\/span> Passover lamb itself. The laws of the Passover sacrifice were found in the Law of Moses. Of the 613 commandments which Moses gave, sixteen had to do with the Passover. Four of these were positive commandments, but twelve of them were negative comm<\/span>andments. Five had to do with the Hagigah<\/span>, or \u201cSecond Passover,\u201d meaning the Passover lamb that was slaughtered in the Temple Compound as a sacrifice on<\/span> the morning of the first day of Passover. The Jewish day begins at sunset. As a result of the Jewish system of reckoning time, the first night precedes the first day of any day or any particular holy day; therefore, the first night of Passover precedes the first day of Passover. The first night of Passover wa<\/span>s when every Jewish family ate their Passover lamb. The first day of Passover was when the special Passover sacrifice was offered in the Temple. Five of the sixteen commands have to do with the Passover sacrifice of the first day. The remaining eleven concerned the Passover lamb proper, two of which were positive commandments and nine were negative.<\/span><\/span><\/p>\n

The rabbis also initiated various types of rules or regulations. For example, there were special rules for slaughtering, for roasting, an<\/span>d for eating. There were also special rules in relationship to the eating such as: the place of eating, the amount of eating, and the manner of eating. There were also rules given in case the Passover fell on the Sabbath day and other things of this nature. All of these were prescribed by the rabbis.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>3. Leaven<\/p>\n

Leaven was the main forbidden item for the Feast of Passover and there were special rules and regulations concerning it. In fact, leaven was the central point for all of the negative command<\/span>s concerning the Passover.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Laws<\/p>\n

Only that which actually ferments on decomposition was to be regarded as leaven: that which was made from wheat, barley, spelt, oats, and rye. These five grains in particular were forbidde<\/span>n during the Feast of Passover. All the other grains were technically permitted. Grains which tended to rot, but did not ferment were permitted like rice, peas, beans, lentils, and peanuts. It has become a standard Jewish practice, however, to use only <\/span>matzah<\/span> meal, flour or meal that is made from the unleavened bread itself, and potato flour. Different Jewish groups follow different traditions alo<\/span>ng this line, but this is fairly standard among Jews today.<\/p>\n

Other rules concerning leaven were very numerous. Some involved the cooking utensils. Even kosher cooking utensils have to undergo a special<\/span> process of \u201ckoshering\u201d or ceremonial cleansing before they could be used. In order to avoid this, many Jewish homes have four sets of dishes. One set is used regularly for meat products, another set is used regularly for dairy products. The other two sets of dishes are used only for Passover; one set for meat products, and one set for da<\/span>iry products.<\/p>\n

According to Jewish law, a Jew may not even ow<\/span>n leaven during the Passover season. This law created problems for a storekeeper who might own a lot of leavened goods and would suffer great financial loss if he had to destroy all of his leaven. In order to protect the storekeeper, the rabbis p<\/span>ermitted him to sell his leaven to a Gentile temporarily and buy it back after the Passover. The sale itself must be unconditional and the buyer must be free to use it, to sell it, to donate it, or to destroy it. Normally, they would get a Gentile who is friendly to the Jew and who would keep it until after the Passover, and then sell it back to him. The selling price would be quite minimal. For instance, in Israel some Orthodox Jews sell all<\/span> their leaven to an Arab for one dollar and, after the Passover, pay the Arab one dollar to buy back all the leaven. For a period of eight days, that Arab man owns all of the leaven in that Jewish man\u2019s shop. Although it is obviously only \u201clegal fiction,\u201d it is still considered a legitimate sale under Jewish law. The only difference between this sale and any other sale is one of knowledge in that the owner of the leaven knows that the Gentile will sell it back to him after the Passover. According to Jewish thinking, this knowledge in no way mars or interferes with the legal validity of that sale.<\/span><\/span><\/span><\/span><\/p>\n

If there is simply too much leaven to move out of the premises of the Jew to the Gentile\u2019s premises, the<\/span> room which contains the leaven must be sold. A bill of sale must include the leaven and the room as real estate. Sometimes a local rabbi can make all of the arrangements for the entire community whereby the rabbi representing the community, sells all the leaven owned by that community to a Gentile.<\/span><\/p>\n

Another Jewish practice in relationship to leaven is known as \u201cthe cleansing of the leaven,\u201d and th<\/span>e purpose is to purge the individual Jewish home of anything and everything that contains leaven or yeast. This is done the night before the first night of Passover and culminates a period of \u201cspring cleaning.\u201d<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. The Ceremonies<\/p>\n

There are three key ceremonies in relationship to the cleansing of the leaven. The first ceremony, known as the B\u02bedikat Chameitz<\/span>, means \u201cthe search for the leaven.\u201d This is performed<\/span> on the night before the first night of Passover. On this occasion, they go through the house searching for any scattered pieces of leaven. It has become a practice, however, to make sure that there is some leaven to be discovered during this period of t<\/span>he search. Normally, the father will go to ten different corners of the home and sprinkle some crumbles of leavened bread. Then, followed by his children, he picks up the crumbles of leavened bread with a spoon and a feather, dumps it into a linen napkin, and wraps the napkin around the spoon and feather. It is then ready to be disposed of.<\/span><\/p>\n

The<\/span> second ceremony is known as the Bitual Chameitz, which means \u201cthe renunciation of the leaven.\u201d At this point, when they are sure that all of the leaven has been cleansed out of the house, they recite a <\/span>special blessing in case there is some undiscovered leaven still in the house. With this special blessing, any undiscovered leaven is nullified.<\/p>\n

The third ceremony is the Biur Chameitz<\/span>, which means<\/span> \u201cthe burning of the leaven.\u201d This is done on the morning before the first night of Passover. All the leaven discovered the night before is burned in a special bonfire, signifying that this Jewish home is now read<\/span>y and worthy to eat the Passover.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>4. The Unleavened Bread<\/p>\n

By way of definition, matzah or unleavened bread is bread which is made from that which is capable of becoming leavened, but has not done so.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Laws<\/p>\n

There are five basic laws concerning unleavened bread. First, this is the only type of bread that is permitted during the Passover. Secondly, all adults are required to eat at least one pi<\/span>ece on the first night. The third law is that all grains which are capable of fermentation are valid for making unleavened bread, but, in practice, only wheat flour is used. Only flour and water are used and not even salt is added, because <\/span>they were thrust out of Egypt<\/em> (Ex. 12:39<\/a>). It is called the bread of affliction<\/em> (Deut. 16:3<\/a>), \u201cthe bread of poverty\u201d or \u201cthe bread of simplicity\u201d for the reason<\/span> that only flour and water are used. The fourth law is that unleavened bread is not to be eaten on the day before the Passover, but can only be eaten once the Passover begins. And the fifth law is tha<\/span>t stolen matzah<\/span> cannot be used to fulfill the commandment of the eating of unleavened bread.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. Matzah Ashirah<\/span><\/p>\n

There is a special type of matzah called matzah ashirah<\/span>, which means \u201crich matzah.\u201d It is unleavened bread that is made of flour mixed with wine, oil, milk, honey, or eggs. All of th<\/span>is is permissible if no water has been used; for as long as no water has been used, it is considered unleavened. While it is not suitable for the seder<\/span>, the Passover meal when bread of only flour and <\/span>water is allowed, it is permitted to be eaten on all the other days of the Passover week.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>c. Matzah Shmurah<\/span><\/p>\n

There is a special category of unleavened bread that is highly kosher for the Passover. It is known as matzah shmurah<\/span>, which literally means \u201cguarded unleavened bread.\u201d Matzah shmura<\/span>h was especially guarded by those in the know from the time of the reaping until the time that it came out of the oven. It was made from flour that had been supervised from the time the grain was harvested to make sure it never comes in contact with water because o<\/span>f the danger of fermentation. It is this type of bread that extremely Orthodox Jews prefer to use, because it has been so carefully guarded.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>d. The Baking<\/p>\n

There are also special rules for baking. The key rule is that care must be taken so that under no circumstance does the flour begin to ferment before baking. For this reason, special car<\/span>e is taken to make sure that everything is completed very quickly. In fact, from the process of the kneading to the baking, it should take no longer than eighteen minutes. If it takes more than eighteen minutes, it is disqualified to be eaten for Passover.<\/span><\/p>\n

Because certain factors accelerate the process of fermentation, there were also special rules concerning ways that fermentation could be slowed<\/span> down; for example, if the flour and water are manipulated constantly. Since hot water accelerates fermentation, only cold water is used. During the Second Temple Period, the water was drawn from the Pool of Siloam. There were two other ways of making sure that no fermentation took place; by striping the unleavened bread dough and then by pi<\/span>ercing it. By perforating it, air is allowed to escape, and fermentation is impeded. That is why Passover matzah must be both striped and pierced as well as being unleavened. In fact, if any of these elements were missing, it was disqualified from Passover. This process of piercing and striping makes the bread more brittle and more palatable, so Passover matzah is always lined in that way.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>5. The Seder<\/span><\/p>\n

The seder<\/span> is the meal that is eaten on the first night of the Passover. The purpose of the seder<\/span> meal is \u201cto pass on the account,\u201d to relate the historical facts of the Passover and to af<\/span>firm the hope of a future redemption.<\/p>\n

There are a number of laws concerning the seder<\/span>. It has a very carefully defined order of ceremony and is to be conducted on the first night. The meaning of the H<\/span>ebrew word seder<\/span> is \u201corder.\u201d It starts soon after nightfall with the chanting of the opening lines of a specially prepared book for the occasion known as the Haggadah<\/span>, which means \u201cthe telling\u201d of the<\/span> Passover.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Laws<\/p>\n

There are five rabbinic laws concerning the seder<\/span>. First, it must not start too early; it must start with the chanting soon after nightfall. Secondly, it must not be too late, because the <\/span>children must stay awake on this occasion. If it starts too late in the night, the children might begin to fall asleep. Thirdly, the last piece of unleavened bread, the afikomen<\/span>, must be eaten by midn<\/span>ight. Fourthly, it must be conducted by the leader or the master who wears a white robe known as a kittle<\/span>. The kittle is a symbol of purity, joy, and happiness, as well as priesthood. If it is a famil<\/span>y, the leader is the oldest male. If it is a community, the rabbi conducts the seder<\/span>. A function of the priest under the Law of Moses was to be Israel\u2019s teacher. This was a period in Jewish history wh<\/span>en it was not possible for every family to own a copy of the Scriptures. The Tribe of Levi was therefore given the responsibility both to maintain the text and to teach the content of Scripture. By so doing, they became the spiritual teachers of Israel. On this occasion, the oldest male member of the family, the fa<\/span>ther or grandfather or in the case of the community, the rabbi, functions as the priest. It is his responsibility to relate the whole story of the Passover to everyone who is sitting around the table. And the fifth law is that the <\/span>seder<\/span> must never fall on a Monday, a Wednesday or a F<\/span>riday. There are various reasons for this rule, based on the way they fall in conjunction with other Jewish festivals.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. The Order<\/p>\n

This meal is eaten in a very prescribed order, and there are fifteen divisions in the Passover seder<\/span>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(1) Kaddesh<\/span><\/p>\n

The first division is known as the kaddesh<\/span>, which means \u201csanctification.\u201d A special sanctification prayer is recited for the feast day and a benediction is said over the first of four cups<\/span> of wine that are drunk on this day. By Jewish law, this must not be delayed, because the children will fall asleep and they must be awake for the entire ceremony. Nor may it be too early, because three stars must be visible before the first part of the Passover can begin. With the kaddesh, the first glass of wine is drunk while everyone leans <\/span>toward the left. No more wine will be allowed to be drunk between the first and the second cups.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(2) Urchatz<\/span><\/p>\n

The second division is known as the urchatz<\/span>, which literally means \u201cand wash.\u201d At this point, there is the washing of the hands. This was originally for the purpose of removing ritual impu<\/span>rity. Since there is no Temple today, it was debated among the rabbis whether this part of the ceremony was still necessary. They compromised by saying that it will be done, but without the recitation of the special blessing concerning the washing of the hands. The washing of the hands is a reminder of the procedure that was followed during th<\/span>e Temple Period and is also an expression of hope that Jews will soon be obligated to do so again.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(3) Carpas<\/span><\/p>\n

Urchatz<\/span> is in preparation for this third division known as the ceremony of carpas<\/span>. This is when one eats food for the first time. The word carpas refers to any green vegetable, though it ha<\/span>s become common to use parsley. This green vegetable or parsley is dipped into salt water and eaten near the beginning of the ceremony. As stated before, the green vegetable can be anything green such as: celery, lettuce, or radish tops, but parsley is what is preferred because it is a symbol of the hyssop <\/span>which was dipped in the blood and applied to the lintel and doorposts of the house in Egypt. Green is the symbol of spring, and spring is the symbol of youth.<\/span><\/p>\n

This is a reminder that when Israel was a young nation, in the \u201cspringtime of her nationhood,\u201d God saved Israel by means of the salt <\/span>waters of the Red Sea. As Moses led the children of Israel out of the Land of Egypt, Pharaoh changed his mind and sent his army against them. Then God worked a miracle, and the Red Sea was divided so that the Jews crossed on dry land to the other side. But when the Egyptians tried to follow, the walls of water caved in on them and <\/span>they drowned. So, by means of the salt waters of the Red Sea, God saved Israel when it was a young nation, in the springtime of her nationhood.<\/span><\/p>\n

Another key reason for this ceremony is to get the children to start asking the right questions so that the answers of how <\/span>God rescued Israel can then be given.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(4) Yachatz<\/span><\/p>\n

The fourth division of the seder<\/span> is known as the yachatz<\/span>, which literally means \u201cdivide.\u201d Out of a cloth bag that has three compartments and contains three loaves of unleavened bread, the <\/span>middle loaf is taken and broken into two parts. The larger piece is hidden away to become part of the afikomen<\/span> ceremony later. This ceremony comes before the reading of the Passover book, the Haggadah<\/span>, and with the words, \u201cLo, this is the bread of affliction,\u201d the smaller piece is returned to its place in the center of the three-compartment bag.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(5) Maggid<\/span><\/p>\n

The fifth division of the ceremony is known as the maggid<\/span>, which means \u201ctelling the story.\u201d This entails the reading of the Haggadah. The Haggadah is a book that is especially prepared for <\/span>the occasion, and one reads through it to relate the entire story of the Passover. It includes the first part of the Hallel <\/span>(Ps. 113<\/a> and 114<\/a>). It is also recited over the second cup of wine that is dr<\/span>unk at the end of this particular section, while leaning toward the left. The second cup of wine is known as the Cup of Plagues, because it symbolizes the ten plagues that fell upon the Egyptians.<\/p>\n

Thi<\/span>s part of the ceremony is divided into twelve smaller units. The first unit is known as \u201cthe bread of affliction.\u201d The second unit is known as the Ma-Nishtanah<\/span> or \u201cthe four questions.\u201d The third unit <\/span>is the answer, \u201cWe were slaves to Pharaoh in Egypt.\u201d The fourth unit states, \u201cThe great sages did so\u201d and tells what they did. The fifth unit is that all Jews have a duty to fulfill these things. The sixth unit shows how every type of child <\/span>should be instructed at the seder<\/span>. The seventh unit is an explanation of when this duty is applied. The eighth unit deals with the deeper roots of the exile an<\/span>d the Exodus as a way to spiritual redemption. The ninth unit is a Jewish story that presents the details of the Passover story from the Midrash<\/span>. The tenth unit explains the meaning of the paschal lam<\/span>b, the unleavened bread, and the bitter herbs. The eleventh unit concerns the celebration of the Passover and that all Jews must see themselves as having gone out of the Land of Egypt. And the twelfth unit praises God for His kindness and ends with a bless<\/span>ing over the Haggadah.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(6) Rachtzah<\/span><\/p>\n

The sixth division of the seder<\/span> is known as the Rachtzah<\/span>, which means \u201cwashing.\u201d It is the washing of the hands before the meal. This one is recited with the benediction. It comes before <\/span>the second dipping into the salt water. The first dipping into the salt water was the dipping of the parsley. Now, a roasted egg is dipped. The egg symbolizes the roasted Passover sacrifice that was offered on the first day of passover. The Rachtzah is the washing of the hands in preparation for the Passover meal itself.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(7) Motzi<\/span><\/p>\n

The seventh division is the Motzi<\/span>, which means \u201cbringing forth.\u201d At this point, there is a special blessing for the bringing forth of bread from the earth, and the meal itself begins with th<\/span>is particular course. The regular grace before meals is now recited, \u201cBlessed art you O Lord our God! King of the universe who brings forth bread from the earth.\u201d<\/p>\n

Whereas this is normally recited over<\/span> regular bread, in this case, it is recited over unleavened bread or matzah.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(8) Matzah<\/span><\/p>\n

The eighth division part of the seder<\/span> is the matzah<\/span>, which is the unleavened bread. There is an additional benediction for the unleavened bread which says: \u201cBlessed are you, O Lord our God!<\/span> King of the universe who commanded us concerning the eating of matzah.\u201d<\/p>\n

It is followed by the eating of the smaller piece of the middle loaf that had been broken as well as the upper one. It is also <\/span>eaten while leaning to the left.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(9) Maror<\/span><\/p>\n

The ninth division of the seder<\/span> is known as the maror<\/span>, which means \u201cbitter herbs.\u201d At this point, bitter herbs are dipped into a mixture known as charoset<\/span>, a combination of apples, nuts, hon<\/span>ey, cinnamon, wine, and lemon juice. The bitter herb is usually a horseradish root which is dipped into this mixture and eaten. The purpose is to bring tears into the eyes, and horseradish will do this. This is done to remember the bitt<\/span>er tears shed by the Jewish forefathers in the Land of Egypt. This is eaten in an upright position and with a special blessing.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(10) Coreich<\/span><\/p>\n

The tenth division is known as coreich<\/span>, which means \u201ccombining.\u201d It is the eating of a sandwich. Two small pieces of unleavened bread are broken from the bottom loaf of matzah in the thre<\/span>e-compartment bag known as a matzah tash<\/span>. Bitter herbs and charoset are placed between the pieces of matzah, and the small sandwich is eaten with the words, \u201cIn memory of the destruction of the Temple<\/span> according to Hillel.\u201d This is also eaten while leaning toward the left.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(11) Shulchan Oreich<\/span><\/p>\n

The eleventh division of the seder<\/span> service is known as the shulchan oreich<\/span> which literally means \u201cthe ordered table,\u201d a reference to the festival meal itself. There is no special <\/span>menu that is recommended. Originally, lamb was served, but because the lamb was a sacrificial animal and there is no sacrifice today, most Jews do not eat lamb for Passover. Instead, a substitute meat such as roasted chicken or some other kind of kosher meat is used. In some cases, it is not even roasted<\/span> to avoid any appearance of a sacrifice. Jewish believers, as will be explained later, do eat lamb, because they feel that they should stay with the original.<\/span><\/p>\n

The meal is eaten in a jolly atmosphere with the singing of songs and comes between the second and third cups of wine. It begins with th<\/span>e dipping into salt water of the roasted egg that represents the sacrifice that was offered in the Temple on the first morning of Passover. There are several meanings given to this. The roundness of the egg symbolizes the cycle of life. It is also a symbol of mourning over the destruction of the Temple when the paschal sacrifice cease<\/span>d; also, the fact that there is an egg in place of a lamb makes it a sign of <\/span>mourning. The egg is, by the way, a symbol of resurrection in Judaism, and perhaps that is the origin of connecting the Messiah\u2019s Resurrection with the Easter egg. The egg is also a symbo<\/span>l of the Jewish people, because the more the egg is cooked, the harder it becomes. Likewise, the more the Jews are persecuted, the tougher they become.<\/p>\n

A person must not eat or drink to excess during <\/span>the meal, so as not to be able to eat the afikomen<\/span>. One must therefore enjoy himself but use discipline and exercise restraint as necessary. One must not become so intoxicated that he allows himself t<\/span>o fall asleep.<\/p>\n

The two dippings, the parsley and the egg, are symbolic. In the ancient world, to dip twice was the symbol of the planting and growth of a plant. So we dip twice on this night to symbol<\/span>ize how God planted us, a very small seed, in the Land of Egypt. There we grew and multiplied and became a great nation of two million people, a mighty plant indeed!<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(12) Tzafun<\/span><\/p>\n

The twelfth division is known as the tzafun<\/span>, which means \u201cthe hidden.\u201d At this point, the hidden piece of the middle loaf is taken from its hiding place. This is the afikomen<\/span> or the desser<\/span>t, and everyone eats a piece about the size of an olive. It is eaten while leaning toward the left.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(13) Bareich<\/span><\/p>\n

The thirteenth division is known as the bareich<\/span>, referring to the grace after meals which is pronounced over the third cup. The third cup of wine is a symbol of redemption and freedom and<\/span> is therefore called the Cup of Redemption. It symbolizes the blood of the animal that saved the Jews from the last plague. The third cup is also drunk while leaning to the left.<\/p>\n

It is forbidden to dr<\/span>ink anything between the third and fourth cups in order to avoid intoxication at this point. This is followed by the special recitation that begins with the words, \u201cPour out Your wrath.\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(14) Hallel<\/span><\/p>\n

The fourteenth division is known as the Hallel<\/span>. The remainder of the Hallel is sung (Ps. 115\u2013118<\/a>). Following that, Psalm 136<\/a>, known as the Great Hallel, is sung. The singing of this Psalm <\/span>is based on Isaiah 30:29<\/a> that prophesied: Ye shall have a song as in the night when a holy feast is kept; \u2026<\/em><\/p>\n

The singing is done over the fourth cup of wine. The fourth cup is then drunk while leaning <\/span>to the left. No wine is allowed after the fourth cup, and no other liquid is allowed except for water.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(15) Nirtzah<\/span><\/p>\n

The fifteenth division is known as nirtzah<\/span>, which literally means \u201caccepted.\u201d A special recitation is pronounced, stating that God has found the actions performed acceptable. Appropriate <\/span>hymns are recited and, with this, the long seder<\/span> comes to an end.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>c. The Three Matzahs<\/span><\/p>\n

Another important thing about the Jewish observance of the Passover meal today is the three matzahs, the three unleavened loaves of bread. Originally, the three matzahs were place<\/span>d on top of a special seder<\/span> plate with six indentations, but that is no longer true. It is now placed in a special Passover bag, the matzah tash, which is one bag, either square or round, that contain<\/span>s three compartments. A loaf of unleavened bread is placed into each particular compartment. While there are three loaves of unleavened bread in one bag, each loaf is separated from the other by a single sheet of cloth.<\/span><\/p>\n

As has been stated before, there are three requirements for this bread to qualify for the Passover. First, it must be unleavened in accordance with the Law of Moses. Secondly, it m<\/span>ust be striped to make it more brittle. Thirdly, it must be pierced in order to impede the fermenting or leavening process. If any one of these three things is missing, the matzah would not qualify for Passover.<\/span><\/p>\n

The three matzahs, with these three requirements, undergo a special ceremony known as the Afikomen<\/span> Ceremony. In this ceremony, the middle matzah is taken out of the matzah tash and broken <\/span>in two. The smaller piece is used for the special benediction over the matzah just before the meal starts. The larger piece is wrapped in a linen cloth and hidden away to be used later for the afikome<\/span><\/span>n<\/span> or the dessert. After the meal is over, and in conjunction with the third cup of wine, it is removed from its hiding place, unwrapped, broken into small pieces about the size of an olive, distribute<\/span>d to all, and eaten. In the end, there are four pieces of matzah: two whole loaves and two pieces of a loaf. All of this has special messianic significance to be discussed later.<\/p>\n

The middle matzah tha<\/span>t was broken, wrapped, hidden, and later unwrapped is the afikomen<\/span>. The word itself is a Greek word that literally means \u201cto the entertainment.\u201d It marked the formal end of a Greek meal, the dessert. <\/span>The Jewish origin of this ceremony is based upon a law of the rabbis that there was to be no dessert eaten after the paschal sacrifice. No one may add an afikomen<\/span> or dessert after the Passover lamb, b<\/span>ecause the lamb was to be the last thing eaten; the lamb itself became the afikomen<\/span>. But after a.d. 70, there was no longer any paschal lamb, so the eating of the hidden matzah now became the last thi<\/span>ng that was eaten; the matzah became the new afikomen<\/span>. The meaning of the afikomen<\/span> is that it is a symbolic reminder of the paschal lamb. And for this reason, it must be the last thing eaten. No food <\/span>should follow, for the taste of the unleavened bread should remain in the mouth. The rules that apply to the eating of the lamb also apply to the eating of the afikomen<\/span>; it, too, must be eaten by midn<\/span>ight.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>d. The Four Cups<\/p>\n

On this night, everyone will drink four cups of wine, and each cup has its own name. The rabbis felt that the drinking of wine for the Passover was so important that a man was duty-bo<\/span>und to sell his clothes or to borrow money or to hire himself out to obtain money to buy enough wine for all four cups. Even if it is necessary to go door-to-door begging for it, he must do so. It is obligatory for everyone to drink the four cups of wine.<\/span><\/p>\n

Also, the wine had to be fermented. It is not true, as it is sometimes taught in churches, that the wine the Jews used for Passover was grape ju<\/span>ice. It was not grape juice, it was fermented wine. It had to be both fermented and red wine, for only red wine was to be used.<\/p>\n

The first cup is known as the Cup of Blessing, with which the ceremony b<\/span>egins. The second cup is called the Cup of Plagues, symbolizing the ten plagues that fell upon the Egyptians. The third cup is the Cup of Redemption, symbolizing the blood of the animal that saved the Jews from the last plague. The fourth cup is the Cup of Praise, and it <\/span>refers to the praise psalms (Ps. 115\u2013118<\/a>), which are sung at the conclusion.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>e. The Custom of Reclining<\/p>\n

At certain times during this night, everyone reclines; the reclining toward the left-hand position is obligatory at certain points in the festival. Seven such leanings are p<\/span>rescribed: at the drinking of the four cups of wine; when eating the first piece of matzah; when eating the coreich or the sandwich; and when eating the afikomen<\/span>.<\/p>\n

This is often based upon the Song of <\/span>Solomon 1:12<\/a>, but this is trying to find a verse to substantiate a practice. The exact origin for this reclining is not known, but the meaning is somewhat clear. Those who were slaves in the ancient w<\/span>orld had to eat their food either standing straight up or sitting, but those who were free could recline at their banquet or dinner tables. Since the Passover is a festival of freedom from slavery in Egypt, all recline on this night. The symbolism is that every Jew is free, no matter how much he may be in bondage in reality. Again, the direction of leaning is always to the left to avoi<\/span>d discomfort, even if one is left-handed.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>f. The Shank Bone of a Lamb<\/p>\n

Another important item at the Passover table is the shank bone of a lamb. Since the lamb can no longer be sacrificed, the roasted lamb can no longer be served at the Passov<\/span>er meal. In remembrance of the Passover lamb, there is a shank bone on the table, and sometimes the bone itself is roasted or boiled. The shank bone is the forearm of the lamb, because it was with an <\/em><\/span>outstretched arm<\/em> that God brought the Jews out of the Land of Egypt (Deut. 26:8<\/a>).<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>g. The Salt Water<\/p>\n

The salt water is an important item at the Passover supper. As was noted, it is into the salt water that the two dippings occur: the green vegetable, usually parsley; and the roasted<\/span> egg. While the dippings themselves have meanings mentioned earlier, the salt water represents the tears which the Israelites shed in the Land of Egypt.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>h. Chazerat<\/span><\/p>\n

Chazerat<\/span> is the green top of some type of bitter herb like the horseradish root. Sometimes romaine lettuce is used or horseradish or both are used, and these are the preferred items, altho<\/span>ugh both iceberg lettuce and endives are allowed. The amount that has to be eaten if the horseradish is used, is equal to the size of an olive, because that is how much it will take to bring tears into one\u2019s eyes. The purpose of the green top of a bitter herb is, again, a reminder: to remember the bitterness of slavery in Egypt. According to Jewish tradition, it commemorates th<\/span>e condition of the Israelites in Egypt, because the Egyptians made the lives of the Jews bitter. As it is written: <\/span>they embittered our lives with mortar and brick<\/em> (Ex. 1:14<\/a>).<\/p>\n

The meaning of this symbol is that these thin<\/span>gs initially taste sweet, but then turn bitter. The Jews were first paid workers for the Egyptians, sweet, but then became oppressed slaves, bitter.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>i. Charoset<\/span><\/p>\n

There is no English equivalent to translate the word charoset<\/span>. It is a combination of chopped apples, nuts, either walnuts or almonds, honey, cinnamon, and wine. Some Jews even use chili p<\/span>eppers while others might include things like figs, dates, pomegranates, ginger, and raisins. Whatever the combination, it is all chopped up very fine, mixed together, and left standing for about twenty-four hours until it turns a deep brown color, which is the color of brick mortar. The meaning is that both the thickness and<\/span> the color of this mixture represents clay, thus the symbol of the brick and the mortar. The spices such as cinnamon and ginger are to remind the Jews of the straw that they had to gather to make the brick for Pharaoh. The primary ingredient is always apples because Jewish legend states that, during that period in their history, the Jews gave birth to their children under apple trees. It is mixed with red wine to remember the spilled blood of the Jews. The fruit is a tribute to the Jewish people who were \u201cfruitful\u201d in the<\/span> Land of Egypt.<\/span><\/span><\/p>\n

All of this is eaten to remind the Jews that when their forefathers were slaves in the Land of Egypt, they had to make bricks and <\/span>mortar to build the cities of Pharaoh.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>j. The Seder<\/span> Plate<\/p>\n

On the table, there will always be a specially designed plate, known as the seder<\/span> plate or the kearah<\/span>. No one really knows what the origin of the seder<\/span> plate is, because it is not m<\/span>entioned in the Jewish Talmud. The earliest known mention of the seder<\/span> plate is after the year A. D. 600. Seder<\/span> plates come in various shapes and sizes, but they all have one thing in common: six inde<\/span>ntions in the plate. Into each of these six indentions, a special type of food or bitter herb is placed: the roasted egg, charoset, the bitter herbs, the green top, the parsley, and the shank bone of a lamb.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>k. The Cup of Elijah<\/p>\n

Another important thing on the Passover table is a cup reserved for a very special guest. This cup is called the Cup of Elijah because it is reserved for Elijah. This practice act<\/span>ually started with a debate among the rabbis whether one should drink four or five cups of wine. Finally, they reached a compromise. Only four cups would actually be drunk, but there would be a fifth cup on the table that was not drunk \u201cuntil Elijah comes\u201d to settle the dispute among the rabbis. In the course of time, the fifth cup was named for Elijah and occupies a place of <\/span>honor on the table. The cup is set by an empty chair which is also reserved for the Prophet Elijah. The Cup of Elijah is filled with wine between the third and fourth cups. It has become customary that, at the end of the <\/span><\/span>seder<\/span> service, the youngest son goes outside to see if Elijah is coming. After he comes back and states that Elijah is not coming, it is just about time to draw the seder<\/span> to a close.<\/p>\n

Based upon Malach<\/span>i 4:5<\/a>, Judaism teaches that before the Messiah can come, Elijah the Prophet must come first. They also believe that when Elijah does come, it will be on the first night of Passover. So, just in case t<\/span>his might be the Passover when Elijah comes, the chair and the cup are reserved for him. Every year, of course, he has failed to come, and that is why they conclude the service with the words: \u201cNext year in Jerusalem.\u201d Elijah the Prophet has not come this year; and if he has not come this year, it means that the Messiah will not come this year either. And if the Messiah will not come this yea<\/span>r, that means the Jews do not get to go back to Jerusalem this year. They will have to wait one more year, and so it is, \u201cNext year in Jerusalem.\u201d<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>6. The Haggadah<\/span><\/p>\n

The Haggadah<\/span> is a word that means \u201cthe telling\u201d or simply \u201cnarration.\u201d This is a book that narrates the core, the substance, the essence of the Exodus story which, in turn, becomes the<\/span> core, the substance, the essence of the seder<\/span> ceremony. In a real sense, the seder<\/span> is a \u201ctalk-fest.\u201d<\/p>\n

The basis for the development of the Haggadah is Exodus 13:8<\/a>, which states: you shall tell. The He<\/span>brew word for you shall tell is the same root as the word Haggadah; therefore, the Haggadah is \u201cthe telling\u201d of the Passover. Four different times in the Law of Moses, the Jews are commanded to repeat<\/span> the story of the Passover (Ex. 12:26<\/a>; 13:8<\/a>, 14<\/a>; Deut. 6:20<\/a>).<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Book<\/p>\n

The book was not written all at one time. Portions came as early as the Maccabean Period, about 170\u2013150 b.c. Much of the text of the Haggadah is already found in the Mishnah, which was cod<\/span>ified about a.d. 200. It took centuries to develop before it reached its final form, and was compiled finally as a separate work in the seventh or eighth century a.d. Portions are taken from the Torah<\/span>, which is the Law of Moses; the Mishnah, which is the older part of the Talmud<\/span>; and the Midrash<\/em>, which are rabbinical commentaries on the Mosaic Law.<\/p>\n

The content is an anthology of six different thin<\/span>gs: sections of Scripture; sections of the Mishnah<\/em>, the rabbinic code of law; the Midrash, the rabbinic sermons and interpretations; legends; prayers; and blessings.<\/p>\n

The purpose of the Haggadah is to <\/span>narrate the historical facts of the Exodus to be applied to personal experiences in that every Jew is to view himself as a participant in the Exodus. In every generation, a Jew is duty-bound to regard himself as if he had gone out of <\/span>Egypt. It contains hope for those who are not yet free, for while this year we are not all free, the Haggadah states: \u201cNext year, we all hope to be free men in the Land of Israel.\u201d<\/span><\/p>\n

The Haggadah is based upon the number four and contains several sets of fours: four cups of wine; four questions that the youngest son asks; four sons; four expressions of redemption ba<\/span>sed upon Exodus 6:6\u20137<\/a>; and four special foods, the shank bone, the matzah or unleavened bread, the bitter herbs, and the charoset.<\/p>\n

The oldest male member of the family or the rabbi, if it is a communi<\/span>ty, reads through the Haggadah in order to relate the entire story again.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. The Order<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(1) Kiddush<\/span>: The Sanctification<\/p>\n

The first section is the kiddush<\/span>, which is the sanctification; this is recited over the first cup of wine. There are two blessings or benedictions given at this point: <\/span>one over the wine and one over the Passover. This is followed by the things discussed earlier: the first of the two washings; the dipping of the parsley into the salt water; and the breaking of the middle matzah.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(2) The Invitation<\/p>\n

The second section of the Haggadah is the invitation, which is written in Aramaic. The invitation is extended to all who are hungry to come and partake of the Passover. The invitati<\/span>on reads:<\/p>\n

\u201cLo, this is the bread of affliction which our ancestors ate in the Land of Egypt. Let all those who are hungry come and eat, all who are in need let them come and celebrate the Passover. No<\/span>w we celebrate it here, next year we hope to celebrate it as free men in the Land of Israel. Now we are slaves, then we shall all be free men.\u201d<\/p>\n

It is also customary to open the door at this point to l<\/span>et any strangers in. Following this invitation, the second cup of wine is filled.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(3) The Four Questions<\/p>\n

The third section of the Haggadah is the four questions which must be asked. The one who asks is always the youngest son who is able to read. If no child is present, the wife is<\/span> to ask them. If she cannot ask them, then a man is to ask the questions. The four questions are introduced with the words: \u201cWhy is this night different from all other nights?\u201d<\/p>\n

The first question conc<\/span>erns the unleavened bread: \u201cOn all other nights, we may eat leavened or unleavened bread, but on this night only unleavened. Why is that?\u201d<\/p>\n

The second question concerns the bitter herbs: \u201cOn all other <\/span>nights, we can eat all manner of herbs, on this night only those which are bitter. Why is that?\u201d<\/p>\n

The third question concerns the dippings: \u201cOn all other nights, we do not dip even once, but on this ni<\/span>ght, twice. Why is that?\u201d<\/p>\n

Before a.d. 70, the fourth question concerned the lamb: \u201cOn all other nights, we can eat any kind of lamb in any way, and any kind of meat in any way; but on this night, it i<\/span>s the paschal lamb that is roasted. Why is that?\u201d<\/p>\n

After a.d. 70, the paschal lamb was no longer eaten, so the fourth question changed and now concerns the reclining: \u201cOn all other nights, we can eat e<\/span>ither sitting or reclining; but on this night, all recline. Why is that?\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(4) The Answer<\/p>\n

In the fourth section of the Haggadah, the answer begins with the words:<\/p>\n

\u201cWe were all slaves to Pharaoh in Egypt. If God had not delivered our ancestors and us with a strong hand, with <\/span>an outstretched arm, we and our children and our children\u2019s children would still be slaves in the Land of Egypt. This is why this night is different. Wherefore even if we were all wise men, all of us men of understanding, all of us advanced in years, all of us men of knowledge of the Law, it would still be our <\/span>duty to recount the story of the Passover or the coming forth from Egypt and all who rec<\/span>ount at length the story of the coming from Egypt are verily to be praised.\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(5) The Four Sons<\/p>\n

The fifth section of the Haggadah concerns the four sons. The legend of the four sons is based upon the four commands in the Law to recount the story of the Exodus. The first son is <\/span>the wise son and is based on Deut. 6:20<\/a>. The wise son asks, \u201cWhat mean the testimonies, and the statutes, and the ordinances, which Jehovah our God hath commanded you?\u201d Then you shall tell him accordi<\/span>ng to the laws of the Passover, until the point, we do not eat anything after the afikomen<\/span>.<\/p>\n

The second son is the wicked son and is based on Ex. 12:26<\/a>. The wicked son asks, \u201cWhat is this service to yo<\/span>u?\u201d meaning to you not to him. Since he takes himself out of the collective body, he denies everything and so the reader, therefore, should blunt his teeth by saying, \u201cBecause of that which the Lord did for me when I came forth from Egypt,\u201d meaning f<\/span>or me and not for him, for if he had been there, he would not have been thought worthy to be redeemed.<\/p>\n

The third son is the simple son and is based on<\/span> Ex. 13:4<\/a>. The simple son asks, \u201cWhat is this?\u201d The answer is simply, \u201cWith a strong hand the Lord brought us out of Egypt from the house of bondage.\u201d<\/p>\n

And the fourth son is the son who is too young to<\/span> ask a question. He does not have the capacity to inquire and for this one you must discourse, for it is for his benefit. There is no question here, but the answer comes forward anyway. This answer is based on <\/span>Ex. 13:8<\/a>: And you shall tell your son in that day, saying, It is because of that which Jehovah did for me when I came forth out of Egypt.<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(6) Maggid<\/span>: The Story of the Exodus<\/p>\n

The sixth section of the Haggadah is the maggid<\/span>. This is the story of the Exodus. The narrative recounts the story of Moses and his experiences, but emphasizes the <\/span>work of God. It does not emphasize so much the work of Moses, in fact, his name is mentioned only once, The story begins with Abraham, goes on to Jacob, and to the Egyptian slavery. It tells the story of the suffering in Egypt, and finally the liberation by God. It tells the story of the ten plagues and why ten drop<\/span>s must be spilled from that second cup of wine, the Cup of Plagues. With each drop that is spilled, the names of the ten plagues are called out in order to show sadness in the face of human suffering. This cup is not to be refilled because wine is the symbol of joy and Jewish law forbids Jews to rejoice over the misfortunes of others. Even if it is their worst enemy who is suffering this misfortune, Jews cannot rejoice over the suffering of others. After the ten drops are spilled, the rest is drunk. Various psal<\/span>ms are recited and songs are sung in this <\/span><\/span>section of the maggid<\/span>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(7) Afikomen<\/span><\/p>\n

The seventh section of the Haggadah is the afikomen<\/span>. Again, the afikomen<\/span> is that little piece of matzah that is eaten at the very end of the meal. At this point, the afikomen<\/span> is recovered<\/span> from its hiding place and eaten. Each person must eat a piece. This is followed by a special grace after meals. At this point, the third cup, the Cup of Redemption is drunk. Then the door is opened for Elijah, an<\/span>d the Cup of Elijah is filled. After the Cup of Elijah is filled, the fourth cup is filled, and these words are spoken:<\/p>\n

\u201cPour out Your wrath upon the nations that know You not, and upon t<\/span>he kingdoms that have not called upon Your name. They have burned Jacob and laid waste his habitation. Pour out Your indignation upon them and let Your wrath take hold of them. Persecute and destroy them in anger from under the heavens of the Lord.\u201d<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(8) Hymns of Praise<\/p>\n

The eighth section of the Haggadah is certain hymns of praise. There is the singing of the remainder of the Hallel (Ps. 115\u2013118<\/a>), followed by the singing of the Great Hallel (Ps. 1<\/span>36<\/a>). Next comes a special song known as the Nishmat, which is the blessing of the soul. It begins with the words: \u201cLet the soul of every living creature bless Your name.\u201d It is a special song which or<\/span>iginated as a result of a Jewish medieval legend, and amazingly, it is based on Simon Peter. According to the legend, this song was written by Simon Peter using his Hebrew name, Simeon Caipha. According to this legend, Peter was filled with alarm at the destruction that Christianity had caused to Judaism. He pretended to convert to the new religion, and used his influence to cause a break from J<\/span>udaism altogether. He was known as Peter, because he absolved his followers from allegiance to the Torah or Law. The word \u201cPeter\u201d sounds like the Hebrew word <\/span>patar<\/span>, which means, \u201cto absolve.\u201d He later e<\/span>stablished the headquarters of this new religion in Rome, and shut himself up in a tower where he compiled this song for the adherents to Judaism to which he actually remained faithful in his heart. This is strictly a Jewish legend, trying<\/span> to make Peter appear to be a phony believer.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(9) Nirtzah<\/span><\/p>\n

The ninth section of the Haggadah is known as the nirtzah<\/span>, and it is the ending of the seder<\/span> service. Special blessings are prescribed for the nirtzah<\/span>, and the final phrase is:<\/p>\n

\u201cEnded is t<\/span>he Seder<\/span> as the Lord commanded, the order of the Passover is now accomplished as prescribed, according to all its formalities and customs as we had the privilege to arrange it. O may we also merit the<\/span> actual observance thereof. O pure Dweller on High, raise up Your people of whom it was said, Who can number them? O hasten to lead the shoots of Your plant and bring the redeemed to Zion.\u201d<\/p>\n

The last p<\/span>hrase is: \u201cNext year in Jerusalem.\u201d With these words, the seder<\/span> comes to an end.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>7. Other Practices<\/p>\n

In some Jewish observances, there are additional songs which are sung. A common one is known as \u201cWho Knows One?\u201d This song is a series of thirteen questions with thirteen answers. A<\/span>nother song is \u201cOne Only Kid.\u201d<\/p>\n

For the Passover synagogue service, specific Scriptures are read: Exodus 12:21\u201351<\/a>, which gives the details of the last plague and the first Passover; Numbers 28:16\u201325<\/a>, w<\/span>hich describes the special paschal offerings for this occasion; Joshua 5:2\u20136:1<\/a> and 27<\/a>, which speak of the Passover at Gilgal after the Jews crossed into the Promised Land; and the Song of Solomon, bec<\/span>ause this book is closely associated with spring, as is the Passover.<\/p>\n

As for synagogue liturgy on this occasion, the Hallel (Ps. 113\u2013118<\/a>) is sung, and they sing the Song of the Sea of Exodus 15<\/a>.<\/p>\n

It is<\/span> also customary to pray for dew on this occasion, because the Passover marks the end of the rainy season in Israel and the beginning of the dew season.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>II. The Feast of the Passover in the Old Testament<\/p>\n

This feast is the most frequently mentioned feast throughout the entire history of the Old Testament. It is mentioned a total of fifty different time<\/span>s in fifteen passages.<\/p>\n

The first passage is Exodus 12:1\u201314<\/a>, 21\u201328<\/a>, and 39\u201351<\/a>. This chapter gives all of the details of the origins of the Feast of Passover, how it was observed, and how the Jews were <\/span>saved on this occasion. It also includes the story of the Exodus as the chapter closes.<\/p>\n

The second passage, Exodus 13:3\u20134<\/a>, gives the command that this feast is to be remembered with the eating of unle<\/span>avened bread in the month of Aviv. It is a spring month that corresponds to about March 15 until April 15 on the Gentile calendar. Today, this month is known as Nisan on the Jewish calendar.<\/p>\n

The third<\/span> passage, Exodus 13:14\u201315<\/a>, teaches that the Passover is the basis for the law of the firstborn. While the firstborn of animals were to be sacrificed, the firstborn son was to be redeemed.<\/p>\n

The fourth p<\/span>assage, Exodus 23:14\u201315<\/a>, points out that this is one of the three pilgrimage festivals. On three out of seven festivals, every Jewish male had to come to Jerusalem for the observation of these particu<\/span>lar festivals.<\/p>\n

The fifth passage, Exodus 34:25<\/a>, deals with the laws of the paschal sacrifice. It teaches that they are not to offer the blood of the sacrifice with the unleavened bread, and no part of<\/span> the sacrifice itself can be left until the morning. It must either be eaten or burned.<\/p>\n

The sixth passage, Leviticus 23:5<\/a>, lists Passover as one of the seven holy seasons of Israel.<\/p>\n

The seventh passag<\/span>e, Numbers 9:1\u201314<\/a>, emphasizes the particular laws in relationship to the sacrifices of the Passover.<\/p>\n

The eighth passage, Numbers 28:16<\/a>, emphasizes the date; it is to be observed on the fourteenth day <\/span>of the first month.<\/p>\n

The ninth passage, Deuteronomy 16:1\u20137<\/a>, spells out the various details of the paschal lamb; which lamb qualified for the Passover and which lamb did not.<\/p>\n

The tenth passage, Joshua 5<\/span>:9\u201311<\/a>, relates how Passover was kept by the Jews after they crossed the Jordan River. This is the first Passover within the borders of the Promised Land. At that point, the manna and the quail ceased,<\/span> and from then on, they ate from the produce of the Land.<\/p>\n

The eleventh passage, 2 Kings 23:21\u201323<\/a>, records how Passover was kept by good King Josiah.<\/p>\n

The twelfth passage, 2 Chronicles 30:1\u201322<\/a>, records <\/span>how it was kept on a national level by good King Hezekiah.<\/p>\n

The thirteenth passage, 2 Chronicles 35:1\u201319<\/a>, also records how it was kept by King Josiah. This passage points out that no such Passover was <\/span>kept since the days of Samuel the Prophet.<\/p>\n

The fourteenth passage, Ezra 6:19\u201321<\/a>, reveals how it was kept in the days of Ezra and was eaten by those who returned from the Babylonian captivity.<\/p>\n

The fift<\/span>eenth passage, Ezekiel 45:21\u201324<\/a>, prophecies that Passover is going to be one of the feasts that will be obligatory in the Messianic Kingdom.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>III. The Feast of the Passover in the New Testament<\/p>\n

In the New Testament, the Feast of Passover is mentioned twenty-seven times. These references can be divided into two categories: simple references <\/span>to the feast and the Messiah\u2019s observance.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. Simple References<\/p>\n

The first category is simple references to the feast without any details given. There are five such references.<\/p>\n

The first reference is Luke 2:41\u201350<\/a>, which relates how the parents <\/span>of Yeshua (Jesus) observed the Passover and brought Him with them to Jerusalem when He was twelve years old.<\/p>\n

The second reference is John 2:13\u201325<\/a> where His public ministry began. It is on this occasio<\/span>n that Jesus cleansed the Temple for the first of two times. This was the first Passover of His public ministry, and He used the occasion of Passover to proclaim His Messiahship.<\/p>\n

The third reference i<\/span>s John 5:1<\/a>, which simply mentions it as a feast of the Jews. Although it does not state which feast it was, most likely it was the Feast of Passover. This would make it the second Passover during His <\/span>public ministry.<\/p>\n

The fourth reference is John 6:4<\/a>, which mentions that the passover, the feast of the Jews, was at hand. It was on this occasion that Yeshua fed the five thousand. This was the third P<\/span>assover mentioned in His public ministry.<\/p>\n

The fifth reference, John 11:55\u201357<\/a>, mentions the Passover in conjunction with the resurrection of Lazarus. This is the fourth Passover in the public ministry <\/span>of Jesus.<\/p>\n

By these four Passovers, it is possible to determine the length of the public ministry of Yeshua. Since He began about six months before the first Passover is mentioned, His ministry lasted <\/span>approximately three and one-half years.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Messiah\u2019s Observance of the Passover<\/p>\n

The second category concerns the Messiah\u2019s observance of the Passover, found in all four Gospels: Matthew 26:1\u20135<\/a>, 17\u201330<\/a>; Mark 14:1\u20132<\/a>, 12\u201326<\/a>; Luke 22:1\u20132<\/a>, 7\u2013<\/span>20<\/a>; and John 13:1\u201330<\/a>.<\/p>\n

Based upon what has been covered in the introductory category dealing with both the biblical and Jewish practices, it can be determined that Yeshua was following the Jewish obser<\/span>vance of the Passover. While not all of the various elements are mentioned in the Gospels, eight of them are mentioned.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Preparation<\/p>\n

The first element is the preparation for the Passover. This was a special Passover because, on this Passover, Yeshua fulfilled the Feast of Passover. The special preparations are me<\/span>ntioned in Matthew 26:1\u20135<\/a>, 17\u201319<\/a>; Mark 14:1\u20132<\/a>, 12\u201316<\/a>; and Luke 22:1\u20132<\/a>, 7\u201313<\/a>.<\/p>\n

This was the Passover when the Messiah was destined to die. It is no accident, therefore, that the conspiracy against Him i<\/span>ncluded not having to kill Him during the Feast of Passover. While Satan wanted Yeshua to die, he did not want Him to die at the Passover. So, included in the conspiracy by the leaders, was not to kill Him during the Feast of Passover. But He made sure that they would act on the very night that they did not want to act. H<\/span>e had already made special preparations for this Passover as these passages clearly reveal.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. Kiddush<\/span>: The Sanctification<\/p>\n

The second element mentioned in the Gospels that relates to the Jewish observance is the kiddush<\/span>, which is the sanctification of the Passover. This is mentioned in Luke <\/span>22:14\u201318<\/a>. This is when the blessing over the Passover is recited and is followed by the drinking of the first cup. Luke mentions both the blessing over the Passover and the first cup. As He began the <\/span>seder<\/span>, Jesus pointed out in His sanctification that He had desired to eat this passover with them before He suffered, emphasizing that this was indeed a special Passover.<\/p>\n

Luke records this benediction<\/span> in verses 14\u201316<\/a>: And when the hour was come, he sat down, and the apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16for I say unto <\/em><\/span>you, I shall not eat it, until it be fulfilled in the kingdom of God.<\/em><\/p>\n

Then came the first cup in verses 17\u201318<\/a>: And he received a cup, and when he had given thanks, he said, Take this, and divide it am<\/em><\/span>ong yourselves: for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come.<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>3. Urchatz<\/span>: The Washing of the Hands<\/p>\n

The third thing that is mentioned in the Gospels which correlates with Jewish practice is the urchatz<\/span>, the washing of the hands. It is found in John 13:1\u201311<\/a>. The n<\/span>ormal procedure is that the hands are washed by a servant. On this occasion, Jesus broke with Jewish custom in that He took the servant\u2019s role by doing the washing and also by washing the feet instead of the<\/span> hands. The lesson is applied in verses 12\u201320<\/a> in that the disciple must also act out the role of a servant as He did.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>4. Carpas<\/span>: The Dipping of the Parsley<\/p>\n

Fourth is the ceremony of carpas<\/span>, the dipping of the parsley. This is mentioned in Matthew 26:20\u201325<\/a> and Mark 14:17\u201321<\/a>. With this ceremony, Jesus announced that on<\/span>e of the Twelve was going to betray Him. When they all wanted to know who it was, Jesus named no one, but gave a clue. Matthew 26:23<\/a> states: And he answered and said, He that dipped his hand with me i<\/em><\/span>n the dish, the same shall betray me.<\/em><\/p>\n

It is at that point, that Yeshua apparently took His green vegetable and dipped it into the salt water. At that same point, Judas dipped it with Yeshua in the sam<\/span>e dish of salt water. This act of Judas identified him as the betrayer for the first of two times.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>5. Coreich<\/span>: The Making of the Sandwich<\/p>\n

Fifth, is the ceremony of the coreich<\/span>, the making of the sandwich of the horseradish and the apple-nut mixture (Jn. 13:21\u201330<\/a>). Jesus used this ceremony to identi<\/span>fy the betrayer for the second time. For the second time, He announced that someone would betray Him, and, for the second time, they wanted to know who it was. For the second time, He did not name anyone, but gave a clue in verse <\/span>26<\/a>: He it is, for whom I shall dip the sop, and give it him.<\/em><\/p>\n

To dip the sop was to take a small piece of the unleavened bread and dip it into the horseradish and the appl<\/span>e-nut mixture. The one who dips is the one who officiates, and he does this for everyone including himself. In this case, Yeshua officiated. He was to do this a total of thirteen times: once for Himself, and once for each of the Twelve. The answer to their question was that the first one to receive the dippe<\/span>d sop was the betrayer. When He dipped the first sop, He gave it to Judas, the son of Simon Iscariot. At that point, Judas left the <\/span>seder<\/span>. Just as the horseradish is bitter, so was the betrayal by Judas.<\/p>\n

As already mentioned, on the Feast of Passover everyone reclines at certain times towar<\/span>d a left-hand position. John also mentioned that they were reclining, and John was leaning against Yeshua\u2019s breast.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>6. Yachatz<\/span>: The Breaking of the Middle Matzah<\/p>\n

The sixth relationship to the Jewish practice is the Yachatz<\/span>: the breaking of the middle matzah, which is recorded in Matthew 26:26<\/a>; Mark 14:22<\/a>; and Luke <\/span>22:19<\/a>. At this point, the middle loaf was broken and this was the afikomen<\/span>, the key event to be remembered. While the Twelve were doing what they normally did year in and year out, from then on, they <\/span>should do this in remembrance of Him, the One who is the theme of the Passover. The word \u201cremembrance\u201d is the key element throughout the Passover.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>7. The Third Cup<\/p>\n

The seventh element is the third cup which is mentioned in Matthew 26:27\u201329<\/a>; Mark 14:22\u201325<\/a>; and Luke 22:20<\/a>. Luke is specific, for he wrote that it was the cup after supper. This was t<\/span>he third cup, the Cup of Redemption. It was a symbol of the redemption that came as a result of the shedding of the blood of the lamb in Egypt. That which was a symbol of physical redemption, was now to become a symbol of the spiritual redemption through the Messiah. Again, th<\/span>e key theme is remembrance.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>8. The Singing of Hymns<\/p>\n

Eighth, is the Hallel mentioned in Matthew 26:30<\/a> and Mark 14:26<\/a>. At this point, they sang the hymns of Psalms 115\u2013118<\/a>. The last Psalm is 118<\/a>, which is a Messianic Psalm that sa<\/span>ys, in verses 22\u201323<\/a>: The stone which the builders rejected Is become the head of the corner. This is Jehovah\u2019s doing; It is marvellous in our eyes.<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>IV. The Messianic Implications<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Messianic Lamb of God\u2014Isaiah 53:1\u20139<\/a><\/p>\n

The point of this very famous messianic passage is that the Messiah would be the final paschal sacrifice, the final sacrifice for sin. The promise was that s<\/span>ome day the sacrificial system in general would end, but even more so, the Passover sacrifice would end. The reason is because the Messiah will become that final paschal sacrifice.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Messiah: The Lamb of God<\/p>\n

The second point is that which Isaiah 53:1\u20139<\/a> predicted was fulfilled by Jesus in the New Testament: the Messiah is the Lamb of God. He is portrayed as the Passover Lamb<\/span> in four New Testament passages.<\/p>\n

The first passage is John 1:29<\/a>, where John the Baptist introduced Him as the Lamb of God, that takes away the sin of the world!<\/em> By calling Him the Lamb of God, he iden<\/span>tified Yeshua as both the Passover lamb of Exodus 12<\/a> and the lamb of God of Isaiah 53<\/a>.<\/p>\n

The second passage is in John 1:35\u201336<\/a>, where John the Baptist again identified Him as the Lamb of God<\/em>.<\/p>\n

The third <\/span>passage is 1 Peter 1:18\u201319<\/a>, where Peter portrays Jesus in terms of \u201ca lamb.\u201d<\/p>\n

The fourth passage is Revelation 5:6<\/a>, which speaks of a \u201cLamb as though it had been slain.\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Messiah: Our Passover<\/p>\n

The Messiah is represented as \u201cour passover\u201d in 1 Corinthians 5:6\u20137<\/a> and two main things are emphasized: Your glorying is not good. Know ye not that a little leaven leavens<\/em><\/span> the whole lump? Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ.<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. Jesus: The Passover Lamb<\/p>\n

First, Jesus was the Passover Lamb, and indeed He was the Passover Lamb in every respect. Part of the biblical practice mentioned earlier was the fact that the lamb which w<\/span>as to be used for Passover was to be set aside on the tenth day of the month. It was then to be tested until the fourteenth day to be sure that it was \u201cwithout spot and without blemish\u201d before it was killed. Jesus, as the Passover Lamb of God, was <\/span>also set aside on the tenth day of the month, because it was on this day that the Triumphal Entry occurred.<\/p>\n

Many interpret the Triumphal Entry as being <\/span>the Messiah\u2019s final offer to be Israel\u2019s Messiah. But that is not the significance of the Triumphal Entry. Its true significance was that on this occasion Jesus set Himself aside as the Passover Lamb. It occurred on the tenth day of the month, <\/span>the same day that the literal lamb was set aside. From the tenth day until the fourteenth day of the month, Jesus was tested by the Pharisees, by the Sadducees, by the Scribes, and by the Herodians. By answering all of their objections and questions, He showed that He was truly \u201cwithout spot and without blemish.\u201d Jesus ate the <\/span>seder<\/span> meal on the first nig<\/span>ht of the Passover, the same night that all the Jewish people ate it: the fourteenth of Nisan.<\/p>\n

Yeshua died on the first day of Passover. He was crucified at nine o\u2019clock in the morning. And it was at <\/span>nine o\u2019clock in the morning that the special Passover sacrifice was offered in the Temple Compound. Just as the Jews were very careful to make sure that not a single bone of the Passover lamb was broken, <\/span>John 19:36<\/a> points out that not a single bone of Yeshua was broken either, not during the course of the beatings or the Crucifixion itself or by the Roman soldiers who broke the legs of the other m<\/span>en at the end of it all.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Believer\u2019s Responsibility<\/p>\n

The second thing is the believer\u2019s responsibility in light of all this. Just as the lamb\u2019s blood was shed for the Israelites in Egypt, so the Lamb\u2019s blood was shed for<\/span> the world. But to be effective, the shed blood must be applied. Just as the blood of the animal was applied to the doorposts in Egypt, even so when one believes upon Jesus, he has the Messiah\u2019s blood, the blood of the Lamb of God, sprinkled upon the \u201cdoorposts of his heart.\u201d In both cases, the application of the blood meant deliverance from divine judgment. Theref<\/span>ore, just like the Jews had to purge their homes of leaven, the believer is to purge his life of leaven, the symbol of sin. In this context, the application is specifically to the assembly of the local church.<\/span><\/p>\n

The means of purging le<\/span>aven in the local church is by means of church discipline. The individual believer can purge his life of leaven by means of confession, according to 1 John 1:9<\/a>: If we confess our sins, he is faithful <\/em><\/span>and righteous to forgive us our sins, and to cleanse us from all unrighteousness.<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>D. The Last Passover and the First Lord\u2019s Supper<\/p>\n

The main passage concerning the Lord\u2019s Supper is Luke 22:14\u201320<\/a>. The two main elements of the Jewish Passover were the unleavened bread and the wine.<\/p>\n<\/div>\n<\/div>\n

\n
\n

1. The Unleavened Bread<\/p>\n

The unleavened bread is mentioned in verse 19<\/a>: And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: t<\/em>his do in remembrance of me.<\/em><\/p>\n

The body of the Messiah is related to unleavened bread. When Jesus said, \u201cThis is my body,\u201d He did not say it of wafers or other types of bread. He specifically said it of the Jewish Passover bread.<\/p>\n

In reference to the Jewish practice discussed earlier, there were three requirements for the bread to qualify for the Passover. The first requirement is that the bread had to be unleavened, since leaven was the symbol of sin in the Scriptures. Yeshua had an \u201cunleavened\u201d body in that He was sinless (2 Cor. 5:21<\/a>). If He had committed only one sin, that would have disqualified Him from being the Passover sacrifice. But Yeshua was the only Jew who ever lived and kept the Mosaic Law perfectly, and by His perfect keeping of the Law, He did have an \u201cunleavened\u201d body.<\/p>\n

Secondly, the bread had to be striped; the body of Jesus was striped by means of the Roman scourge (Jn. 19:1<\/a>). Isaiah 53:5<\/a> prophesied: with his stripes we are healed.<\/em><\/p>\n

The third requirement is that it also had to be pierced. The body of Yeshua was pierced at His Crucifixion on two occasions: first, by the nails (Jn. 19:17\u201318<\/a>) and secondly, by the spear thrown by the Roman soldier (Jn. 19:34<\/a>, 37<\/a>). Zechariah 12:10<\/a> prophesied the day is coming when all Jews will look to Him when the prophet said: they shall look unto me whom they have pierced.<\/p>\n<\/div>\n<\/div>\n

\n
\n

Also, the Jews use a special bag called the matzah tash, on<\/span>e bag with three compartments which represents the Trinity. The three loaves of unleavened bread represent the Father, the Son, and the Holy Spirit. In the afikomen<\/span> ceremony, the middle matzah is remo<\/span>ved, broken in two, wrapped in linen cloth, hidden away, and later found again in conjunction with the third cup. It is then broken into smaller pieces and given to each person around the table. The removal of the middle matzah from the<\/span> bag represents the Incarnation, when God became man in the person of Yeshua. The breaking of the middle loaf is a picture of the death of the Messiah. The wrapping in the linen cloth pictures the body of Yeshua, which when it was removed from the cross, was wrapped in linen cloth (<\/span>Lk. 23:52\u201353<\/a>). The hiding is a picture of His burial. The removal and the unwrapp<\/span>ing in conjunction with the third cup of wine represents the Resurrection on the third day. The eating of it is a picture of John 6:22\u201359<\/a>, where Yeshua taught that one must eat His body and drink His <\/span>blood to have eternal life, which means to believe on Him (Jn. 6:35<\/a>, 47<\/a>).<\/p>\n<\/div>\n<\/div>\n

\n
\n

2. The Wine<\/p>\n

The second main element of the Passover is the wine. The first cup is mentioned in Luke 22:17\u201318<\/a>, which is the Cup of Blessing and also called the Cup of Thanksgiving. The third cup, mentioned in Luke 22:20<\/a>, is the Cup of Redemption. This cup, which symbolizes the physical redemption from Egypt, is a symbol of the spiritual redemption through the Messiah.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

\n
<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In the first month, on the fourteenth day of the month at even, is Jehovah\u2019s passover. Leviticus 23:5 The Feast of Pesach or Passover is the first of the seven holy seasons of the Jewish calendar and will be studied in four major categories: the introduction, the feast of Passover in the Old Testament, the … <\/p>\n

\u201eThe Feast of Pesach (Passover)\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1372","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1372","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1372"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1372\/revisions"}],"predecessor-version":[{"id":1373,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1372\/revisions\/1373"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1372"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1372"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1372"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}