Archive for category Unleavened Bread
The question that arises is, Why so much confusion?
In order to address and eliminate this confusion, it would seem reasonable to acknowledge that the expectation of keeping Yahweh’s sacred days existed from the time of Adam and Eve.
Let us cite a few relevant passages from Scriptures.
And eloahim said, Let there be luminaries in the open expanse of the heaven to divide between the daytime and the night and let them be for signs and for מועדים (moadim; APPOINTED TIMES) and for days and years; and let them be for illuminations in the open expanse of the heaven to give light on the land; and it was so. And eloahim made the two great luminaries: the great luminary for ruling the day and the smaller luminary for ruling the night, and the stars. And eloahim set them in the open expanse of the heaven to give light upon the land and to rule over the daytime and over the night, and to separate between the light and the darkness. (Gen. 1:14-18)
It is evident that Yahweh’s Festival Days fall into the category of the moadim or appointed times, thereby confirming that the Festival Days were observed from the beginning in the Garden of Eden.
Abraham Kept the Festival Days
At a minimum, Scriptures indicate that Abraham, who lived well before the Torah of Moses, kept Yahweh’s Festival Days. Scriptures inform us:
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We will address Fact #5 which reads:
While leavening is not prohibited on Passover day, Abib 14, it is disallowed with the Passover memorial, Exodus 12:8. The Passover is a time of removing leavening in preparation for the Feast of Unleavened Bread that follows.
For many, this would seem to be a reasonable statement because this reflects the present-day acceptance, by most, of a modified version of the Hasidic/Pharisaic practice of Passover and Unleavened Bread which encompasses the dates of Abib 14-21 with the result of an observance consisting of 8 days. Read the rest of this entry »
In our previous discussion, Beginning the New Year – Pt. 1, we addressed the issue of the Hebrew terms תקופה (tequphah) and תקופת (tequphath).
We learned that a tequphah is a solar event and is a point in time that could be an equinox or a solstice.
It was also recognized that a tequphath represents a season of the solar year. The two seasons for calculating Festival Days being spring-summer and autumn-winter.
With this in mind we will continue in Part 2 with an examination of the Festival of Tabernacles and the Festival of Ingathering. What we will discover is how they both relate to the determination of the scriptural New Year.
Khag of Tabernacles
We must next be cognizant of the difference between the use of the labels “the Khag (Festival) of Ingathering” and “the Khag of Tabernacles,” the latter forming only a part of the former. The instructions from Deuteronomy and Leviticus for the seven-day Khag of Tabernacles state:
The reason being that the majority of Sacred Name groups of today assert that in order for a person to partake of the Passover meal or emblems they must have undergone a mandatory water baptism in the proper name of the messiah.
It is also maintained by most of these groups that before the death of Yahushua the messiah, in order to partake of the Passover meal, all men had to be fleshly circumcised.
Different Passover Systems
We must first admit to a basic difference in the opinion about Passover. To begin with, many are often unaware that there were several different Passover systems practiced by the ancient Jews.
Fleshy circumcision is also held by some as a proof that Passover is not an actual Festival or Feast Day for the reason that the lack of circumcision would prevent individuals from participating in a required sacred day of Yahweh.
What do Scriptures actually say concerning this issue?
If you are interested in finding out the truth of the matter then it would be advantageous for you to continue with our investigation.
Before we can directly address the issue of circumcision as it relates to Passover we must first determine if Scriptures demand fleshy circumcision in order for men to be saved.
Usually two reasons are given by the advocates of circumcision:
• Abraham was circumcised and he was commanded to circumcise all the males of his household.
• Fleshly circumcision is required in the written Torah of Moses (Old Covenant).
What does the book of Exodus really say regarding the observance of the Festival of Passover? Also, what about the Festival of Unleavened Bread?
There are two main popular understandings:
• According to the Hasidic Jewish view (System B) the Passover lamb was killed during the afternoon of Abib 14 and the Passover supper took place after sundown on Abib 15.
Abib 14 is a preparation day and not a High Sabbath. Abib 15-21 is the 7-day Festival of Unleavened Bread. Abib 15 and 21 are High Sabbath days. There are 8 days of eating unleavened bread.
• Among the Sacred Name groups of today, most hold to the Modern Hybrid view (System G) whereby, at the Exodus, the Passover lamb was killed at the start of Abib 14 after sundown and the Passover supper eaten that night.
Like the Hasidic Jews holding to System B, they consider Abib 14 to be a preparation day and not a High Sabbath. Abib 15-21 is the 7-day Festival of Unleavened Bread. Abib 15 and 21 are High Sabbath days. There are 8 days of eating unleavened bread.
For the seeker of truth, we are only left with the following possibilities.
1. One system is right.
2. Both systems are wrong.
If you have a strange suspicion that the second answer is more correct, then it is suggested that you read on.
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 B and System 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).
It is abundantly clear that an overwhelming amount of evidence supports the 7-day observance of Passover and Unleavened Bread being Abib 14-20. Also, it can be demonstrated that this was the practice of Yahushua the messiah, and the early assemblies who later were referred to as Quartodecimans. (System A)
Nevertheless, many would stubbornly disagree with this conclusion in the face of the facts and continue with a modified form of the Pharisaic/Hasidic practice (System B). This newer modified form would have an 8-day observance of eating unleavened bread from Abib 14-21 (System G).
When it comes to the issue of determining New Moons by visibility or calculation, there are a number of questions one should consider when trying to ascertain Yahweh’s truth of the matter.
It seems that various religious leaders have convinced many people that not only must one actually see the visible crescent of the new moon but must also determine the greenness of the barley crop for the New Year.
These religious leaders purport to know and understand the true criteria for the determination of Yahweh’s calendar. They also claim their knowledge and understanding comes directly from Scriptures.
In addition, these religious leaders claim that their formula for determining New Moons emanates from Scriptures and is very simple. So simple that Yahweh has provided the means for virtually anyone to determine the beginning of months and years regardless of circumstance.
Well, almost anyone. You might not be so fortunate if you don’t have 20-20 vision or are not a farmer.
Unknown to most followers of Yahweh, there is a remarkable witness that provides evidence for the practice of the 7-day Festival of Passover and Unleavened Bread occurring on Abib 14-20.
This witness comes from an extra-biblical work, the Book of Yashar, also known as Sefer Ha-Yashar.
The present copy of the Book of Yashar is by no means to be assigned the authority of Scriptures but what the text has to say regarding the Passover of the Exodus nevertheless proves quite informative and interesting, to say the least.
Book of Yashar
81:5 And the children of Israel TRAVELED FROM EGYPT AND FROM GOSHEN AND FROM RAMESES, AND ENCAMPED IN SUCCOTH ON THE FIFTEENTH DAY of the first month.
Two scriptural passages that are misinterpreted and then used as proof against the 7-day Festival of Passover and Unleavened Bread practice of Abib 14-20 are Deuteronomy 16:8 and Ezekiel 45:21.
Before addressing these two passages, we will quickly recap the two positions.
• Abib 14, Passover day, is a Festival Day and High Sabbath. It is the first day of Passover week and the 7-day Festival of Unleavened Bread. One commences eating unleavened bread just after sunset at the beginning of Abib 14.
The New Testament names him Pontios Pilatos, or as many would recognize him, Pontius Pilate. He was the Roman prefect (governor) of Judaea under the emperor Tiberius, from 26-36 C.E.
The circumstances occurred when Yahushua the messiah was brought before Pontius Pilate by the Jewish religious leaders to exact an execution to be legally carried out by the Roman state.
The historical evidence dates this event to Abib 14, Passover day, of 30 C.E., corresponding to Thursday, April 6.
Was it possible that Pilate was capable of grasping some sense of truth from Yahushua?
Although all of the evidence from Scriptures unequivocally makes “between/among the arabim (evenings)” begin at sunset and end at dark, there is one challenge made by the advocates of
System B (the Hasidic position) which must be addressed: their interpretation of Leviticus 23:26-32.
Day of Atonement (Yom Kippur)
Though the section begins by stating that “on the tenth day of this seventh month is a Day of Atonement,” a sacred convocation, and a day of humbling, i.e., fasting,1 it later gives a statement which is popularly translated to mean: Read the rest of this entry »
In this particular post further evidence will be presented to help us uncover the true and correct definitions of the terms “evening” and “between the evenings” as used in Scriptures.
Also, as we continue our investigation, it will become obvious that the cloud of confusion hanging over the Festival of Passover and Unleavened Bread is dissipating.
The most important evidence for the ancient concept of “בערב (within arab; evening)” as equal to “בין הערבים (between/among the arabim; evenings)” comes in Exodus 16:1-35.
This citation not only proves that these phrases are two ways of referring to the same general period of twilight but that both concepts represent the beginning of a legal scriptural day.
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During the process of finding out the truth of the matter, the evidence from 33. Passover – Evening Begins the Day has firmly established that the Hebrew term ערב (arab; evening) begins at sunset, the period of twilight, and is the first part of a new day.
Our attention will now turn to the expression “בין הערבים (byn ha-arabim; i.e., between, among, in the midst of, or within the arabim (often translated “evenings”).1
For those who are seeking the clarity of Yahweh’s truth of the matter, the following investigation will prove to be quite revealing.
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