The Thirteenth Month and the Importance of AVIV

It is crucial to note that the first new moon after the AVIV is sighted is declared as the new moon of AVIV. Therefore, even when AVIV is found before the vernal equinox the month of AVIV most likely starts on the new moon after the vernal equinox. This is because when AVIV is found before the vernal equinox AVIV has only been found a few days before the vernal equinox. Therefore, 99% of the time the first new moon after the vernal equinox is the new moon that starts the New Year. As a result, it makes it appear that the new moon that starts the first month of the biblical year is determined by the vernal equinox.

However, biblically the emphasis is on the AVIV and not on the vernal equinox. The only exception to the new moon of the first month being before the vernal equinox would happen when the new moon was sighted within a few days after the AVIV was found. This would be in that few days when AVIV was sighted before the vernal equinox and the new moon occurred immediately after the AVIV was sighted. This is a rare occurrence because, the vernal equinox is crucial for the maturing and the ripening of the AVIV. The Northern Hemisphere begins to warm more rapidly when the sun is north of the equator. When this occurs, the Spring weather conditions and temperatures are more favorable for the AVIV to ripen.

A much more common occurrence is when AVIV is sighted much later than the vernal equinox. When this happens the sighting of AVIV is used to add the 13th month, and the current year becomes a leap year. According to the Talmud, the case of using the vernal equinox (Tekufah) alone, to determine whether to add a 13th month or to start the first month was never officially accepted. “Our Rabbis taught: A year may be intercalated on three grounds: on account of the premature state of the corn crops;⁷ or that of the fruit-trees;⁸ or on account of the lateness of the Tekufah⁹ Any two of these reasons can justify intercalation, but not one alone. All, however, are glad when the state of the spring-crop is one of them.¹⁰ Rabban Simeon b. Gamaliel says: On account of [the lateness of] the Tekufah. The Schoolmen inquired: Did he mean to say that ‘on account of the [lateness of the] Tekufah’ [being one of the two reasons], they rejoiced,¹¹ or that the lateness of the Tekufah alone was adequate reason for intercalating the year? — The question remains undecided.”( Babylonian Talmud - Mas. Sanhedrin ) This places a much greater emphasis on the Aviv.

Even the Talmud states that the Sanhedrin was more comfortable declaring the thirteenth month when the AVIV had not matured “Any two of these reasons can justify intercalation, but not one alone. All, however, are glad when the state of the spring-crop is one of them.¹⁰”( Babylonian Talmud - Mas. Sanhedrin 11b). The primary reason that the Sanhedrin felt more comfortable declaring the thirteenth month when the AVIV had matured, is because, regardless of whether the vernal equinox had already occurred, the Omer wave offering could not be presented to HaShem without the first AVIV harvest. In other words, the priests could not approach the Lord empty handed.

---

End Notes

(7) This species must be ripe in the mouth of Nisan which is known in the Bible as the Abib (Ex.
XIII,44) the month of ears (of corn), in reference to the ripeness of the corn in that month.
(8) Which should, as a rule, ripen close before ‘Nazareth (Pentecost), the time when the Pilgrims
bring the first fruits to Jerusalem (Num. XXVIII, 26). If it happens that the fruit is unripe, the
year may be intercalated so as to prevent a special journey.
(9) Lit. ‘cycle’, ‘season’. The Jewish Calendar, while being lunar, takes cognisance of the solar
system to which it is adjusted at the end of every cycle of nineteen years. For ritual purposes the
four Tekufoth seasons, are calculated according to the solar system, each being equal to one
fourth of 365 days, viz. 91 days, 71/2 hours. Tekufah of Nisan (Vernal equinox) begins March
21; Tekufah of Tammuz (Summer Solstice), June 21; Tekufah of Tishri (Autumnal equinox),
September 23; Tekufah of Tebeth (Winter Solstice), December 22. Should the Tekufah of
Tammuz extend till after the Succoth Festival, or the Tekufah of Tebeth till the sixteenth of
Nisan, the year would be intercalated, so that the festivals might fall in their due seasons, viz.,
Passover in Spring, Succoth in Autumn.
(10) Because if the corn-crop is already ripe and the intercalation prompted by other reasons, the
prohibition of new produce till after the Omer Offering (v. p. 50, n. 4) according to Lev. XXIII,
14, would be unduly prolonged for another month.
(11) Because if the Tekufah was in order, and the intercalation had been effected for other
reasons, the pilgrims would be subject to wintry weather when returning from Jerusalem after the
Succoth Festival.

How Yeshua Knew When The Passover Month Arrived

Keeping the feast of Passover marks the first appointed time in the Torah observant believer’s year. The Torah states very plainly in Deut. 16:1 when Passover is to be kept: &quotobserve the month of Abib, and keep the Passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night." (KJV) According to this passage we must keep the feast of Passover in the month of Abib.  To determine the exact date of this crucial month we must first come to an understanding what Abib is, and what is required.

The word Abib itself gives us the first clue in the time of year in which Passover was to be celebrated as stated in the Theological Wordbook of the Old Testament: “Abib. Barley. This noun refers to barley that is already ripe, but still soft, the grains of which are either rubbed or roasted” (Harris 3). The time of year in which Abib occurs is obviously during the first of ripe barley.  Barley generally ripens in early spring, but there are many factors that determine the exact day that Abib will be ripe.  Two of the primary factors that affect when this first month may begin are moisture and temperature.  These factors are variables over which human beings have no control. Since man can not control the weather conditions, the start of the biblical year is not an exact science.

How was Abib kept during the time of Yeshua? To find the answer to how our mentor would have kept this crucial month, we must look into the biblical record of priestly service at the Temple. The most important item that the Temple priests needed for Passover was ripe barley for the offering of the omer.  This offering is commanded in Leviticus 23:5-10. The offering was to begin when the Israelites harvested the first produce in the land. The priest was to make this offering on the day after the Shabbat (Lev. 23:11).  This was an important issue to the Israelite during the time of the 2^nd Temple. The day after the Sabbath when this first wave offering was presented began the counting of the Omer. This counting is crucial in calculating the second spring Holy Day of Shavuot (Pentecost-Lev. 23:15-16). During the 2^nd Temple the priest would have had to wait for the green barley to appear. This would enable them to make the Omer offering. This witness demonstrates Israel’s dependence on the agricultural provision of HaShem. The second witness of the way Yeshua would have observed the beginning of the biblical year comes from a historical study on Biblical chronology.  The Sanhedrin closely watched the arrival of Abib. If the barley crop was not in a state ready for the wave offering the month was intercalated. This means the month of Adar II was added to the calendar, realigning the lunar year with the solar year. Unlike the present day traditional calculation for the reckoning of Adar II, the Sanhedrin reckoned it according to the signs of the seasons. This is documented in the Talmud where the author states: “in tractate Sanhedrin 11b letters are quoted which were sent out by Rabbi Simeon ben Gamaliel and Rabban Gamaliel II. Simeon, son of Gamaliel I and head of the Sanhedrin in the two decades before the destruction of the Temple, wrote as follows. ‘We beg to inform you that the doves are still tender and the lambs are still young, and the grain has not yet ripened. I have considered the matter and thought it advisable to add thirty days to the year” (Finegan 38)³.  From this we can see, even from the Talmud Tractate Sanhedrin 11b, that during the time of Yeshua the presence of ripe grain was the determining factor used to calculate the first of the biblical months.

The third and final witness comes from Yeshua himself in Mark 4:27-29 "And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come."(KJV)

In this passage the Lord shows us through a parable that the harvest is likened unto the Kingdom of God. We will not know when it comes, but when it is grown to full stature the harvest will come. In the same way we are commanded to wait and observe the crops to determine when Passover will come. In summary, the fact we can only estimate, and not know exactly the day when the harvest is ready, requires us to watch and wait.  This is exactly what the Lord commanded us to do (Mat 25:13). Even though we can determine the approximate time of the Lord’s return, we will only know the season of the Lords return; we are not allowed to know the exact day and hour.  So let us embark on keeping the feast as Yeshua would have done. This will require us to trust in HaShem for provision. After all when Yeshua came the first time no person declared him until he was presented at the Temple (Ma 3:1,Lu 2:27). Truly following Yeshua and wanting to serve HaShem we need to trust in Him to bring about the fullness of time (Ga 4:4).

Works Cited

1. The Bible. King James Version
2. Harris, Laird R., Gleason L. Archer, Jr.,  Bruce K. Waltke. Theological Wordbook of the Old Testament.  Chicago: Moody Bible Institute, 1980.
3. Finegan, Jack. Handbook of Biblical Chronology. Revised ed.  Massachusetts: Hendrickson, 1998.
4. The Bible. King James Version Mark 4:27-29 & Matthew 25:13

Passover Torah Reading

Shaleeakh

Pesach "Passover"

Shemot (Exodus) 12:21- 51

A foundational understanding for any follower of Yeshua is knowledge that our beliefs are linked to previous generations. B'reisheet 6:8-9 states "Noah found grace in the eyes of the LORD. Noah was a just man and perfect in his generations, and Noah walked with God." Noah found grace in the eyes of the Lord because he was perfect in his generation. Noah's perfection was possible because he walked with HaShem in the revelation that HaShem had given to him. In other words, HaShem only required Noah to serve Him with what HaShem had revealed. Therefore, even though sin existed in Noah's generation, sin was not measured in terms of the Torah. Romans 5:12-13 in the Complete Jewish Bible states "Here is how it works: it was through one individual that sin entered the world, and through sin, death: and in this way death passed through the whole human race, inasmuch as everyone sinned. Sin was indeed present in the world before Torah was given, but sin was not counted as such when there is no Torah." During the time of Noah sin was not counted as such, because the Torah had not been given. Noah's righteousness was based on revelation knowledge that did not include the written Torah.

When the Torah was given to the Children of Yisrael, there was a more complete revelation of HaShem. The Torah did not eliminate the previous revelation that Noah's generation had been given. The revelation of the Torah gave the Children of Yisrael more understanding. Therefore, the Torah complemented the revelation Noah had been given. In a similar way, the teachings of Yeshua complement all the revelations these previous generations have been given. Therefore, the revelation of Yeshua should enhance our understanding of how HaShem, revealed Himself in previous generations. To remind us that the revelation of Yeshua is to enhance our understanding, HaShem set aside special times when we are to assemble and reflect on the great deeds and miracles He wrought for our forefathers. One of these special times of remembrance is the Passover. Shemot 12:24-27 states "You shall observe this thing for an ordinance to thee and to thy sons for ever. And it shall come to pass, when ye are come to the land, which the LORD will give you, according as he hath promised, that ye shall keep this service. And it shall come to pass, when your children shall say unto you, what mean ye by this service? That ye shall say, It is the sacrifice of the LORD'S Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped." The Passover is a teaching tool HaShem uses for enhancing our understanding of Yeshua, and how in Yeshua, HaShem is transforming a mixed multitude of individuals into one nation.

Shemot 12:21-24 states "Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the Passover. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And ye shall observe this thing for an ordinance to thee and to thy sons for ever." In the first Passover HaShem commanded The Children of Yisrael to take hyssop dip it in the blood of the Passover lamb and paint it on the lintels of the doorposts. Painting the blood of the Passover lamb on the lintels guaranteed protection to the firstborn who were in that household. In His mercy, HaShem did not want anyone to perish. Therefore, non-Hebrews who chose to escape the death of the first-born could join with their Hebrew neighbors and come under the same protection that the blood of the Passover lamb brought to the Hebrews. Because many non-Hebrews accepted the offer, HaShem was able to deliver a mixed multitude from Egyptian bondage. Shemot 12:37-38 states "the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle."

Delivering a mixed multitude from Egyptian bondage also meant that a mixed multitude of religious beliefs would be present in Yisrael. However, deliverance from bondage did not give the mixed multitude, the right to practice the idolatrous religions they had been taught in Egypt. HaShem brought the mixed multitude out of Egypt to create one nation. Therefore, the mixed multitude was required to give up the idolatrous religions they had been taught. To change the mixed multitude HaShem led them to mount Sinai and give them the Torah at the same time, He gave it to Yisrael. As a result, the mixed multitude was blended into Yisrael and required to practice the same religion. The mixed multitude became no different from natural born Yisraelites. In fact, for the mixed multitude to celebrate the remembrance of Passover the following year, they were required to be fully immersed into the covenant of Avraham, by becoming circumcised. Shemot 12:48-49 states "when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you."

HaShem was concerned for every individual living in Egyptian bondage. Therefore, HaShem granted mercy to any individual who was willing to enter the protection of the Passover lamb. As a result, a mixed multitude of individuals were delivered from Egypt. However, making the mixed multitude into one nation required the mixed multitude to give up the idolatrous practices they had been taught, by replacing them with the teachings of the Torah. To accomplish this HaShem gave the mixed multitude, the Torah at the same time, He gave the Torah to the Children of Yisrael. As a result, the mixed multitude became completely melded into Yisrael. In fact, by the time that the Passover of remembrance occurred the following year HaShem required the mixed multitude to be circumcised to celebrate the feast. During this present Passover season, let us remember that HaShem delivered us from bondage to create one nation. Therefore, it is our duty to replace our idolatrous ways with the Torah, so that we will become one body in belief and in practice.

To Properly Display The Hebrew and Greek On This Page You May Need To Refresh Your Browser.

The Symbolic Truth Of Unleavened Bread

לאות על-ידך ולזכרון בין עיניך

A Sign On Your Hand And A Memorial Between Your Eyes.

לזכרון לי

In Remembrance of Me

A Challenge To Traditional Doctrine

1. Introduction
2. Firstborn Connection
3. Messiah
   1. Broken
   2. Remembered
4. Preparation Day
   1. The Need
   2. The History
   3. The Sabbath
   4. Priests' Actions
   5. Stressful Day
5. After Preparation
6. Redeemed
   1. Prophecy
   2. Judgment
   3. Fulfillment

Introduction

Discerning Scripture with a biblical, non-westernized and non-Christian understanding is a daunting task, even for the most sincere believer. Centuries of tradition developed while the Bible was under control of religious institutions. It was not in their best interest to be flexible on their doctrines. As a result, many of these groups considered their denominational doctrines to be superior to the Scriptures. This often led to the truth being overlooked. This is particularly true when doctrine conflicted with Scripture. However, as information became easier to acquire, the scriptural truth also became easier to find. In fact, individuals seeking scriptural truth began to ask questions concerning traditional doctrine. One question asked was why did doctrines teach that the Law was not applicable for today when Matthew 5:17 clearly states Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. This conflict between Christian doctrine and Scripture helped bring believers into the Hebrew Roots Movement and the Torah Observant Messianic Movement.

Today the Hebrew Roots Movement and the Torah Observant Messianic Movement have both opened a way for individuals seeking a true biblical interpretation of the Scripture. In spite of advances that have come in biblical understanding, biblical truth still has to overcome doctrinal influence. In fact, some individuals still prefer doctrinal tradition over scriptural truth. This is understandable since humans feel more comfortable with the familiar. Unfortunately, relying on the familiar often clouds our understanding of scriptural truth. As a result, we overlook many of the concepts and insights in the Scripture. One area that has always been subject to doctrinal misinterpretation is the crucifixion. For years denominations and individuals have tried to discern the eschatology of the last Passover and the crucifixion. These attempts are often encumbered by the doctrinal belief that Yeshua died at the same time as the Passover lambs. This encumbrance causes a doctrinal conflict which brings into question how Yeshua was able to eat the Passover meal and die at the same time the lambs were sacrificed. To answer this question people often use extra Biblical texts to support their favorite theory. However, no additional materials are needed to understand what happened. Understanding the timing and events of Yeshua's last Passover only requires knowledge of the apostles and knowledge of the link between the redemption of the firstborn and the feast of Unleavened Bread. It is necessary to understand each apostle's unique perspective. For example, when several individuals witness the same event each individual defines the event in terms of his or her own perspective. Each apostle defined the last Passover and the crucifixion based on his own perspective. Understanding the redemption of the firstborn and the redemption's link to unleavened bread is also critical. This is because Yeshua defined himself as the unleavened bread as Luke 22:19 states he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Instead of presenting himself as the Passover lamb Yeshua presented himself as the unleavened bread. In this role He became the redemption for believers, as well as unbelievers.

Firstborn Connection

The Nation of Israel has always been considered the firstborn son of God. However, this statement can also refer to Yeshua. One example of the Nation of Israel as the firstborn is Exodus 4:22-23, which states you shall say to Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. We can also say this concerning Yeshua, as Matthew 2:15 states was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew makes the statement that it might be fulfilled which was spoken of the Lord by the prophet. The prophet that Matthew is talking about is Hosea. Hosea 11:11 states When Israel was a child, then I loved him, and called my son out of Egypt. Matthew knew that Hosea 11:11 is speaking about the Nation of Israel. However, Matthew applied this passage to Yeshua.

This connection between Yeshua and Israel goes much deeper. Speaking about Israel Hosea 6:2 states After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Hosea is stating that on the third day Israel will be raised up. In the context of Yeshua the Complete Jewish Bible by David Stern translates Luke 24:46 this way Here is what it says: the Messiah is to suffer and to rise from the dead on the third day: This passage from Luke is confirming that the Messiah is also to be raised up on the third day. What happens to Yeshua is a reflection of the redemption of Israel. Therefore, as Israel was considered the firstborn son in Exodus 4:23 so is Yeshua. Matthew 1:25 states she had brought forth her firstborn son: and he called his name Yeshua. There has always been a link between Yeshua and Israel. This link is so intertwined that the redemption of firstborn, Israel, can also be seen when looking at the crucifixion as Matthew 27:21 states The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Releasing Barabbas confirmed Israel's redemption was at hand. In fact, the name Barabbas is an Aramaic name that is a compound of two words. The first word is bar and the second word is abba `a`. In Aramaic bar is defined as son and abba is defined as father. When combined these two words can literally be translated as the son of father or father's son. Releasing Barabbas is God's way of showing us that Yeshua was the firstborn son who redeemed the firstborn nation. God is redeeming the entire nation's firstborn as is demanded in Numbers 3:13 which states all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD. This redemptive connection makes Yeshua and the Nation of Israel linked. As a symbol of this connection Yeshua defined himself as the unleavened bread.

Messiah

Broken

One of the most noticeable actions that Yeshua and his followers observed during the last Passover meal has become known in Christianity as communion. However, from the Torah Observant and Jewish perspective Yeshua's implementation of the breaking of the unleavened bread during the last Passover is an extension of the Feast of Unleavened Bread. Despite whether an individual keeps the Feast of Unleavened Bread or is a Christian keeping communion, there is one curious aspect that arises from Yeshua's action. Why didn't Yeshua present a piece of lamb and state that this is my body? Instead, Yeshua presented a piece of unleavened bread and stated this is my body, as we can see in Luke 22:19 he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Breaking of unleavened bread instead of presenting himself as the Passover lamb should make us question traditional doctrine. Yeshua placed the emphasis on the remembrance of unleavened bread, instead of the remembrance of the lamb. To understand why Yeshua did this we must go deeper than traditional and familiar doctrinal understanding. We must look at the first Passover from the perspective of the redemption of firstborn Israel. When we do this we will understand why Yeshua chose to define himself as unleavened bread instead of the Passover lamb.

The Passover lamb and the broken unleavened bread have two different meanings. The Passover lamb's blood protected all the individuals in the house from judgment. Exodus 12:13 states the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. The lamb's blood on the door post is well understood in both Torah and non-Torah observant congregations. However, the more important significance of the feast of unleavened bread is not as well understood. This is unfortunate considering the Feast of Unleavened bread presents Yeshua as the redemption of the world. Yeshua used unleavened bread to magnify this fact. Unleavened bread represents judgment of the firstborn so that a mixed multitude might be redeemed. The Torah explains that unleavened bread is a symbolic representation of this redemption. Exodus 13:2-3, statesSanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. When God commanded the sanctification of the firstborn, Moses told the Children of Israel to remember this day when they came out of Egypt and there shall no leavened bread be eaten. As we can see from this passage unleavened bread is the symbolic representation of the death of the firstborn leading to Israel's redemption. In other words, the death of the Egyptian firstborn forced the Egyptians to rapidly expel the Children of Israel.

The remaining Egyptians were afraid for their lives. Therefore, in the middle of the night, the Egyptians came and forced Israel out. As a result, the Israelites did not have time to leaven bread, as we can see in Exodus 12:29-34 which states: And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also. And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men. And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders.

After the death of the firstborn the Egyptians feared for their lives and forced Israel to leave Egypt in the middle of the night. Therefore, the dough was not leavened. As a remembrance God commanded Israel to sanctify the firstborn of Israel and remember the death of the Egyptian firstborn. This is because the firstborn of Egypt suffered to secure Israel's redemption. This redemption is to be remembered by the eating of unleavened bread. Yeshua's action of the breaking of unleavened bread was to define His mission as the redemptive firstborn.

Remembered

Unleavened bread and the redemption of the firstborn was commanded as a remembrance by Yeshua and YHVH. Yeshua commands us to remember the redemption of the firstborn by the breaking of unleavened bread as Luke 22:19 states this do in remembrance of me. This would have reminded the apostles of the parallel commandment given by YHVH to Moses concerning the redemption of the firstborn. Exodus 13:9-10 states it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. Thou shalt therefore keep this ordinance in his season from year to year. This commandment demands that the Feast of Unleavened bread be a remembrance of the strong hand of deliverance required to redeem Israel. Yeshua's commandment, this do in remembrance of me, is also speaking of this strong hand of deliverance. In fact, in Yeshua's case it will require His life. Remembering the strong hand of redemption is critical. Therefore, it is to be remembered with the same enthusiasm as the Shema. Exodus 13:9 states it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth and again in Exodus 13:16 which states it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt. When Yeshua said this do in remembrance of me, Yeshua was reflecting on the double emphasis that occurs in Exodus chapter thirteen. These passages use the same, familiar wording as the Shema. Deuteronomy 6:8 states thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. These two passages from Exodus thirteen frame the importance of the Feast Of Unleavened Bread and the death of the firstborn. When speaking of the Passover lamb the Torah does not specify that remembrance of the lamb should be bound on the hand and between the eyes. This perspective makes it clear why Yeshua identified with the unleavened bread instead of the Passover lamb. Yeshua wanted his followers to understand His death as the firstborn, and remember it with the same enthusiasm as they remember the Shema. After all Yeshua's death brought redemption to firstborn Israel, as well as redemption to a mixed multitude.

Preparation Day

The Need

During the years of his ministry Yeshua had no permanent home. Yeshua was a traveling teacher who moved from town to town. In fact Yeshua alludes to this in Matthew 8:20 which states Yeshua saith unto him, The foxes have holes,and the birds of the air have nests; but the Son of man hath not where to lay his head. On the Passover it is a commandment that everyone should remain in the house the night of Passover. Exodus 12:13 states the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. Yeshua and his apostles needed a house where they could partake of the Passover. This was not a problem since the Feast of Unleavened bread is one of the three ascension feasts. Deuteronomy 16:16 states Three times in a year shall all thy males appear before the LORDthy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty: During an ascension feast all of the Jewish inhabitants of Jerusalem would open up their houses for traveling strangers. This is particularly true concerning the Passover. This is because lambs were shared among neighbors and households. Exodus 12:4 states if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Houses in Jerusalem were open to everyone needing a place for Passover. Therefore, when Yeshua and his apostles needed a place to observe the Passover a room was provided.

Mark 14:12-17 states: the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. And in the evening he came with the twelve. At the beginning of the first day of unleavened bread the apostles were anxious to find a place to celebrate the Passover. It was after the time when the lambs had been slain.

This is clear when we look at the tense of Mark 14:12 which states And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? Mark is speaking in past tense saying when they killed the passover. Mark is not stating future tense, as in before they killed the passover. Mark is not stating present tense, as in while they were killing the passover. Mark wants to convey to his readers the idea that when they had killed the passover, Yeshua and the apostles needed to find a place to eat the Passover. Yeshua and the apostles needed to find a place on the first day of unleavened bread. This is also corroborated by Matthew in chapter 26 verse 17 which states Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? The apostles and Yeshua were looking for a place to eat the lamb and celebrate the first day of unleavened bread. Matthew and Mark both support Yeshua's symbolism as the unleavened bread and redemptive firstborn. We can clearly see that this occurred at the beginning of the first day of unleavened bread after the lambs had been sacrificed. From these passages we can see that as the redemptive firstborn Yeshua did not die at the same time as the lambs, he died on the first day of unleavened bread.

The History

The first day of unleavened bread is known as the preparation day. This is because of what Exodus 12:15 states Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. The preparation is the removal of leaven on the first day. Therefore, this day became known as the preparation day. The Greek word used is παρασκευη paraskeue. Paraskeue, which is translated as preparation often refers to preparation concerning a religious duty. This is how the translators who translated the Torah into the Septuagint viewed the word. The closest Hebrew word by definition is עבדה Avoda. Avoda is used to remind the Children of Israel about the service they are required to perform for certain religious functions. The Feast of Unleavened bread is one religious function where Avoda is used in this fashion. Exodus 13:2-5, states: Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. This day came ye out in the month Abib. And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. In these passages the word service is Avoda. When the apostles referred to the preparation day, they understand this to be the first day of unleavened bread. This is because in Exodus 12:15 it is commanded that all leaven be removed on this day. When Yeshua defined himself as the unleavened bread, his definition applied to this day because he was the sanctified firstborn who removed the leaven of the world. Clearly the preparation day is the first day of the Feast of Unleavened Bread.

The Sabbath

Most people interpret the preparation day as the day before the first day of unleavened bread. This understanding comes from Mark 15:42 which states And now when the even was come, because it was the preparation, that is, the day before the sabbath. To conclude that the preparation day is prior to the sabbath from this passage is an improper Greek interpretation. The word that is translated as before the Sabbath is actually the Greek word προσαββατον. This Greek word is pronounced pro-sabbaton. The προ or Pro, portion of this word is a Greek prefix.

This prefix has also made its way into the English language as a prefix. One English word that uses this prefix is professional. The interesting thing about the word professional is that this word refers to status instead of time. Instead of being understood as the day prior to the Sabbath in time, Mark wants us to understand he is referring to the status of this particular Sabbath. Mark is trying to convey the status of this day by adding a prefix. This understanding can be seen in other passages of Scripture. For example, in James 5:12 pro is translated as above. James 5:12 states above things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. This translation of Pro is also true in 1-Peter 4:8, which states above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. This makes it clear that προσαββατον - pro-sabbaton is not referring to a day prior to the Sabbath. Pro-sabbaton is referring to a day that is before the Sabbath in status not in time. While this understanding is difficult to comprehend in the Western cultural mind set it is complementary with John's description of this day. John 19:31 states because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Mark and John are both stating that the preparation day was a high day. John confirms Mark and Mark confirms John. John even gives us a deeper understanding. John uses the word megas to indicate the status of this preparation day. John states that the bodies should not remain on the cross on this particular Shabbat because it was a megas Shabbat. The insistence that the bodies must be removed on this megas Shabbat is understandable, considering Deuteronomy 21:23, which states His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. In Greek, as in any language, there is more than one way to say something. John chose to use Megas and Mark chose to use Pro. Despite the fact that they use different words, the definitions of the words complement each other. It is clear that John and Mark both consider the Shabbat of preparation a high Sabbath.

Priests' Actions

The fact that the preparation day is the first day of unleavened bread can also be seen in the actions of the priests. John 18:28 states Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. This passage indicates that the priests would not go into the Judgment Hall because they did not want to become defiled. If the priests had not already been ritually clean going into the room where Pilate was would not have been an issue. The only reason that the priests would be concerned about being defiled is if they had already ritually purified themselves. John tells us this was the preparation day. John 19:31 states because it was the preparation, that the bodies should not remain upon the cross on the sabbath day. In addition, John gives us a time frame when this occurred. John 18:28 states it was early. The word used for early is πρωια which is pronounced proia. Proia is defined as dawn. However, sometimes this word is used to refer to the fourth watch of the night. The fourth watch of the night is between 3:30 and 6:30 am. If the preparation day was the day prior to the first day of unleavened bread why were the priests already ritually clean this early in the morning. The Priests must have become ritually clean before the preparation day. Why would they be ritually clean before the preparation day? They were ritually clean because they had just finished the Passover sacrifices which began on the day before the preparation day. The priests would not stand before Pilate until after the preparation day. Therefore, Yeshua was delivered to Pilate on the first day of unleavened bread, before the priests had eaten the passover themselves.

This is even more clear when compared to Matthew 27:62 which states Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, It is interesting that the priests were not willing to go into Pilate on the preparation day. However, Matthew states that on the day after the preparation day the priests went into Pilate. If the preparation day was prior to the first Sabbath of unleavened bread the day that followed the preparation day would have been the first Sabbath of unleavened bread. The priests would only have been concerned about defiling themselves on the first holy day of unleavened bread. This is because it was considered a violation of ritual purity for a Jew to go into the house of a gentile, as Acts 10:28 states he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. If the preparation day was before the first Sabbath of unleavened bread, the priests and Pharisees would not have stood before a gentile on the day after the preparation. This is because the day after the preparation would have been a Sabbath. Standing before Pilate on the day after preparation makes it clear the preparation day is the first day of unleavened bread.

Stressful Day

Luke's account of the preparation day is different than the other accounts. Luke focuses on the intense stress, and physical aspects of the preparation day. This is probably because Luke was a physician. Luke was a professional when it came to evaluating the physical situation and paying attention to detail. This can be seen in Luke 23:39-43 which states: one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when you come into your kingdom. And Yeshua said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. Luke gives a much more detailed perspective of the thieves than Matthew or Mark. It is Luke's attention to detail that can also be seen in his statement about the preparation day. Luke 23:54 states that day was the preparation, and the sabbath drew on. Luke is not saying that this was the preparation day and the Sabbath was coming. Luke is using his fluency in Greek to explain the emotional and physical impact of the day. The word that that is translated drew on is actually the Greek word επιφωσκω epiphosko. The simple definition of Epiphosko is dawn. However, this simple definition does not convey Luke's intent. Luke uses modifiers in the structure of his sentence. For example, Luke writes in imperfect tense, active voice, and indicative mood. Imperfect tense means that this passage is referring to an action in the past. Active voice indicates that this action has been accomplished by the subject. Indicative mood means that this action is a statement of fact. In other words, Luke is stating that this dawn occurred in the past, the Sabbath is complete (accomplished) and it is a stated fact. A comparable English understanding of this passage would be the Sabbath drug on. Luke is making sure that the reader understands that this preparation Shabbat was a long and difficult day.

After Preparation

Luke 23:55-56 states the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. Luke specifically mentions that the women who followed Yeshua went to the sepulcher and observed how the body was laid. Luke than states that they went and prepared spices. The spices that Luke mentions must be a second covering of burial spices. This is because the first covering of spices was placed on the linen during the preparation day, right after the crucifixion. John 19:40-42 states: Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus because of the Jews' preparation day; for the sepulchre was nigh at hand. This passage from John is clearly different than what Luke is talking about. Luke's passage notes that they rested as according to the commandment. The commandment of rest on the Shabbat can only be talking about the seventh day Sabbath. Exodus 34:21 states Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest. Luke was not talking about the same day as John. Rest is not commanded on the first day of unleavened bread. In fact, the Scripture makes it clear that on the first day of unleavened bread some work is allowed as Exodus 12:16 states. In the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. There is no commandment requiring total rest on the first day of unleavened bread. Luke specifically states that they rested as per the commandment. Luke clarifies when they rested in Luke 24:1 which states Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. According to Luke the women went to put the newly prepared spices on the linen clothes on the first day of the week. Luke does not contradict John's account. Luke's perspective is different. John states that when they took the body down, the body was wrapped in linen clothes prepared with spices. Luke states that they went to cover the clothes with newly made spices on the first day of the week. As a physician Luke paid attention to the physical details concerning the death and burial of Yeshua. Luke's perspective helps to clarify that the the body was taken down on the preparation day and that there was time between the preparation day and the weekly Sabbath for the women to prepare spices.

Redeemed

Prophecy

As prophesied Yeshua came to redeem all nations. Isaiah 11:10-12 states: in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

Judgment

Yeshua knew the consequences that would befall the firstborn on the night of Passover. Exodus 12:22-23 states take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. When Yeshua left the upper room and went to the Mount of Olives, Yeshua was taking the Judgment of the firstborn upon himself.

Fulfillment

When Yeshua took the unleavened bread, broke it, and stated This do In Remembrance of Me he was defining himself as the firstborn who would die so that a mixed multitude would have an opportunity for redemption. This is why Yeshua used unleavened bread as a symbol of his body, instead of using the lamb. The redemptive firstborn was able to free covenant and non covenant people equally. The Passover lamb was reserved for those who already believe as we can see from Exodus 12:48 which states when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. Yeshua came to redeem the uncircumcised as well. Therefore, redemption of the firstborn and the symbol of unleavened bread is a much more powerful representation of Yeshua than the Passover lamb. As the redemptive firstborn Yeshua brought Tikun Olam (eternal healing) to the world. The firstborn Yeshua, redeemed firstborn Israel as well as the nations. This is why Yeshua defined himself as the broken unleavened bread instead of the Passover lamb. In this context Yeshua clearly died on the first day of unleavened bread. Yeshua suffered for all nations on the first day of unleavened bread so that he might redeem all nations.

Published By Ruach V'Emet Research Institute

Written By Rosh Yeshiva Yaakov benYosef - 3/24/2011