TRADITIONAL OBSERVANCE OF PASSOVER

    G-d commanded that this time be remembered and kept through all generations by the eating of an unblemished lamb,  bitter herbs, and unleavened bread.  This is done with a seder, which is a special meal focused on recalling to mind all the elements of the first Passover in Egypt and G-d's ultimate goodness to His people. 

    During the seder, the commandment to retell the story of Passover each year is fulfilled by going through a book called a haggada, which means "the telling."  The Haggada story begins in Egypt and includes the miracle of the Red Sea parting.  The house was prepared by being thoroughly cleaned--a literal Spring cleaning--and, according to Torah commandment, all leaven was removed before the seder. 

    Prior to the seder, the head of the house conducts a ceremony known as the Bedikat Chametz (removing the leaven).  While all of the leaven was previously removed from the dwelling, a little was kept back and put in a special place so it could be "discovered" and removed with the pronouncement, "All leaven that may still be in my possession, which I have not seen, shall be annulled and considered as the dust of the earth."  This is followed by an "Amen" and a commencement to the seder.  Leaven is representative of sin, and we all must "search out" every bit of sin we have in our lives and remove it. 

    Traditional for Passover is that all attending, or at least the leader, recline with a cushion.  This is in remembrance of when the children of Israel ate their Passover in haste with the sandals on and staffs in hand.  We relax as we remember, thankful that we can enjoy this time more leisurely. 

    As stated above, there are three main elements of the Passover meal which the Torah commands, a lamb unblemished, bitter herbs, and matzah (unleavened bread).  The lamb represents our covering and reminds us of our redemption; its blood was shed so that the angel of death would "pass over" us.  The sacrifice of the lamb was the substitute in place of each of us being sacrificed in G-d's judgment.  This speaks metaphorically of Yeshua's/Jesus' sacrifice for us, being the sacrifice without blemish.

    Other foods have been traditionally associated with Passover as well, such as the haroset made with apples, honey, wine and cinnamon.  There is also the salt water into which we dip the "bitter herbs," sometimes an egg representative of the hardness of Pharaoh's heart, and a lamb shank bone in place of the entire lamb.  In the absence of the Temple, it is a sin to make an animal sacrifice, since such sacrifices can only be made in the Temple in Jerusalem.  Many people shy away from eating lamb on Passover because of this fact, awaiting the day when the Temple will be rebuilt and we can once again observe this part of the feast as commanded. 

    During a seder, it is customary to wrap matzah in a linen "envelope" with three compartments, a matzah tash.  One of these three matzahs is broken in half and hidden for the children to find later, when it is redeemed by the leader for a price and is eaten as a dessert.  This matzah is known as the Afikomen, which speaks of the price of G-d's redeeming us with the death of His own Son, who was wrapped in linen and placed in a rich man's tomb.  Also of interest is that during the sacrifice of the Passover lamb, not one bone of its body was to be broken, thus the commandment to roast it with its head and organs and legs altogether in one piece.  After Yeshua's crucifixion, the Roman soldiers broke the legs of the two men on either side of Yeshua to ensure death.  However, when they saw that Yeshua was already dead, they did not break His legs, instead spearing His side.   This was done that the prophecy might be fulfilled that not one of His bones would be broken. 

    During the seder, the youngest person present asks four questions.  The leader answers them  by telling the Passover story, educating the next generation as the Torah commands. 

    Four cups of wine, symbolic of the four promises of G-d, are drunk.  The four promises or "I will's" of HaShem are as follows: 

Exodus 6:6-7  "Therefore, say to the people of Isra'el: I am ADONAI. I will free you from the forced labor of the Egyptians, rescue you from their oppression, and redeem you with an outstretched arm and with great judgments.  I will take you as my people, and I will be your G-d. Then you will know that I am ADONAI, who freed you from the forced labor of the Egyptians."

    These represent the four tenets of redemption.  The first cup is called the cup of sanctification; the second, the cup of judgment; the third, the cup of redemption, and the fourth, the cup of the Kingdom.  Throughout the seder, these are drunk in remembrance and celebration of G-d's covenant faithfulness.  

    Though Passover is only for one night, it is the "chief of feasts," the head of the religious year.  It is foundational to the remainder of G-d's cycle of redemption represented by each of the moedim (appointed times).  Passover is a time of national sanctification and redemption, the celebration of the beginning of our exodus as a chosen people. 

   

PROPHETIC SIGNIFICANCE OF PASSOVER

    G-d's words are not idle; there are reasons we are commanded to keep Passover year after year in the same manner, to verbally retell the story.  Even though aspects of the seder are purely traditional, there is good reason behind much of it, too.  The fact that a young child (or whoever is selected) asks four questions intended to open up the story of the exodus and discover our history has roots deep in the Torah.  The tradition of the Afikomen has intense prophetic significance, which we will soon see.  The cups of wine, representative of the blood covenant--and the slaying of the lamb to initiate it--are all saturated with meaning. 

    The fact that HaShem commanded us to do this every year forever should make us wonder.  Why must we tell the same story, ask the same questions, eat a special meal, remembering this date a certain way?  Why the repetition, the exactness of the observance?  Why isn't it enough to remember this day? Why must we also, by our words and prayers, reenact it?

    HaShem knows how much humans need repetition.  Something repeated and contemplated becomes ingrained; something practiced habitually in the same manner becomes second nature.  It becomes a part of us.  This is just what He desires:  His divine Word to be a part of us.  When we verbally declare His blessings, recite His great wonders and miracles, it becomes more and more a part of our belief system.  This is why meditation was even a verbal action.  It is not enough to think about His Word; to create philosophy and doctrine and books on theology.  The real purpose of it is to be recited, and by reciting it, we will know it.  The recitation of the Passover story is as much a commandment as honoring G-d's Name.  The Torah does not require that we sit and stew over facts, but that we go out and do.  It requires that our obedience and faith translate into action.  

    By living out our faith in this manner, by observing these moedim, we continue to see the image of Messiah Himself.  Torah speaks of the Master.  It  is the mirror image of His character; by living it out, we are living out His own life.  Each facet of the feasts speaks undeniably of Him, both of His ministry and life on earth, and His return for His people.  This short commentary is not intended to give a full overview of the prophetic significance; it is merely meant to give enough to wet one's appetite.  There is always more to learn, always more to obey, always more of G-d's character to be understood.  This is why it is important to observe His times from year to year.