A popular Sacred Name group offers an article titled “Why Passover is Not a High Day.” This article contains the subtitle “12 Reasons Why the Passover Is Not the First High Day.”
We shall present a few excerpts from the article to illustrate the reinterpretations of Scriptures utilized to justify the predetermined conclusions regarding the Festival of Passover and Unleavened Bread.
The following are “Reasons” 10 and 11. In addition, after each – SNG STATEMENT – ( Sacred Name group statement) we, will provide a • YRR RESPONSE • (Yahu Ranger response).
10. Does Passover Memorial Make Eight Days of the Feast?
– SNG STATEMENT – From the time we take the emblems of unleavened bread and the cup, we are to purge (Strong’s No. 1571 ekkathairo), meaning to cleanse thoroughly, to eliminate, to purify, to get rid of the old leaven. Does this mean that we are now keeping eight days of unleavened bread rather than seven, as some allege?
There are those who would point to Leviticus 23:6 and insist that Abib 15 is the first day of the Festival of Unleavened Bread which continues through Abib 21.
And on the fifteenth day of the same month is a festival of unleavened bread unto Yahweh: seven days you must eat unleavened bread. (Leviticus 23:6)
An additional reference is also given from Numbers:
And on the fifteenth day of this month is a festival; seven days shall unleavened bread be eaten. (Numbers 28:17)
For those who observe a form of the Pharisaic/Hasidic practice for the Festival of Unleavened Bread (System BandSystem G), these passages from Leviticus and Numbers are held as proof that the first day of the 7-day Festival of Unleavened Bread is Abib 15.
It is evident that when these two passages are closely examined in context, the results reveal the opposite and actually support Passover Day, Abib 14, as being the first day of the Festival of Unleavened Bread (System A).
In this second and final half of our discussion we will now look to the ancient records that demonstrate the Hasidic view regarding Passover.
The Book of Jubilees The Book of Jubilees, originally composed in Hebrew by the Hasidim in the late second century B.C.E.,1gives us the earliest representation of the Hasidic argument. To date, the most complete version of this text is found in the Ethiopian edition. It reports:
Since the first century C.E., the most prevalent and popular view for the observance of Passover and the seven days of Unleavened Bread has beenHasidic System B—an interpretation first expressed by the ancient Hasidim.
This practice has the Passover sacrifice offered during during the afternoon of Abib 14 with the Passover meal eaten at the beginning of Abib 15. All leavening is removed from one’s home by noon on Abib 14. Abib 15 begins the 7-day Feast of Unleavened Bread and continues through Abib 21. There is a total of 8 days of Unleavened Bread counted from Abib 14-21.
The questions that must be asked are:
• What is the ancient evidence of this interpretation? Also, just how and on what days did they keep the Festival of Passover and Unleavened Bread?
• When did this Hasidic view of Passover and the seven days of Unleavened Bread first appear?
• What issues created their interpretation and how did they derive their understanding of בערב (be-arab; in the mixing of light and dark [twilight]) and its cognate term בין הערבים (byn ha-arabim; between/among the mixings of light and dark [twilight])?
With the proper historical and cultural context in hand per our previous posts dealing with “The Dark Period,” we shall now turn our attention toward the two leading Jewish religious parties: the Sadducees and the Pharisees.
These two religious groups held opposing interpretations for בין הערבים (byn ha-arabim; between the evenings), for the day on which the Passover was eaten, and for the seven days of Unleavened Bread.
The Sadducees reflected theAristocraticview while the Pharisees carried on theHasidic tradition.
Did Yahushua the messiah in fact commit blasphemy, an alleged scriptural crime whereby he was convicted and sentenced to death by the religious leaders of Judaea?
Was there actually any scriptural basis for the extreme hatred of Yahushua by these religious leaders resulting in their wanting Yahushua dead?
To those religious leaders who were eventually responsible for Yahushua’s conviction and death sentence, the messiah had this to say:
You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. (John 8:44)
Are there any facts to indicate that Yahushua did in fact commit the scriptural crime of “blasphemy” thereby justifying his execution?
If you’re interesting in finding the answers you might want to continue reading as we proceed with our investigation.
Was the motive to murder Yahushua the fact that he claimed to be the messiah?
Seems like a reasonable question but is it actually true?
Why was there such extraordinary anger and hostility directed toward Yahushua the messiah by the religious leaders? What actually caused this hostility which resulted in the death sentence for the messiah?
Could it be that there was something else going on with Yahushua that led to his unlawful murder?
Could that “something else” have something to do with Yahushua using the sacred name Yahweh?
If you’re interested in finding out the truth of the matter, it is highly suggested that you continue reading on as we begin our investigation of the facts.
We thought it would be an interesting idea to provide a variety of scriptural references regarding the unconditional birthright blessing given by Yahweh to Isaak, Jacob, and to Joseph’s sons, Ephraim and Manasseh.
The object is to see if there are any peoples or nation that could be identified which has met the conditions of this blessing, thereby proving or disproving the veracity of Scriptures.
If there is possibly any interest on your part concerning this endeavor, then the following investigation might prove to be rather interesting.
In Scriptures, an important right of the firstborn is the birthright blessing. This blessing takes place when the patriarch of the family, who possesses the unconditional blessing, feels he is nearing death and has a need of passing on the blessing to the son who has the legal right to it.
Unconditional Blessing This birthright blessing is cautiously given, for once it has been obtained, it is unconditional and cannot be taken back. We begin to define the unconditional birthright blessing as it was given to Rebekah by her family.