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Subject: The Children of Time -- Pesach
Date: Fri, 23 Apr 1999 16:17:50 -0800
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From: Uri Marcus
To: heb_roots_chr@geocities.com
Subject: The Children of Time -- Pesach

Chesed v'Shalom mey'et Elohim Avinu ve'Adoneinu Yeshua, from Jerusalem,
(Grace and Peace from G-d our Father and our Lord Yeshua...)

================
PARTNERS IN TIME
================

I am grateful for each of these children of time, or the
appointed seasons of G-d, come as they might, whether I am prepared or
not. While it is true that they do not wait for us, and that some, like
the Jewish People cannot refuse them when they come, they do offer a
very noble purpose to those who will invite them it. They come in order
to guide us into righteousness.

They also make us partners with HaShem in the mastery of time.
Through-out all of these cycles, G-d communicates with us another
aspect of His righteousness, along with a picture of who we are in the
Messiah, as He unfolds His plan for the redemption of mankind over a
span of seven thousand years. The feast days and new moons which fall
through-out the year are instruments of His will. They actually lead us
to His righteousness.

Melech (King) David understood this concept when he wrote the 23rd
Psalm.

"The LORD is my shepherd, I shall not want," David says in verse 1.

Then in verse 2, he continues, "He makes me lie down in green pastures,
he leads me beside still waters, and He restores my soul."

Then David tells us how G-d accomplishes these things. He relates how
the Holy One, blessed be He, guides him "in paths of righteousness for
His name's sake."

However, the English translation does NOT do justice to the Hebrew text
at this point. The text does not say, "guides me in Paths of
Righteousness," but rather "Yancheini baMa'agalei Tzedek," which means
"He guides me through CYCLES of righteousness."

What are these cycles that David is referring to? Well, he is referring
to the Children of Time. that is, the Shabbat, Rosh Chodesh (new moon)
and the feasts (like Pesach etc...). They come in order to guide us to
righteousness, and that is what David is proclaiming.

He knew, from the days and nights that he spent in the field as a
shepherd over his flock that the moon was like us. It has no light of
its own. All of its light comes from the sun, from a source greater
than itself. And he knew the light had to be renewed constantly, just
like the light of the moon, and therefore it could never run out. We
are powered by He who creates reality, who contains the world and all
that is in it. Only in His Light do we see light.

Just as the People of the Moon (Israel) get their light comes from the
Creator. so we are a glimmer of sunlight in a dark world. That is our
purpose. To receive and reflect G-d's light. We measure our success in
this world, individually and corporately, to the extent that we are
reflectors of the Divine Light. If we want to light up the world with
our own egos, we block the Divine Radiance. The ultimate aim and
purpose as People of the Book is to be like the moon -- reflecting the
light comes from the sun, and becoming renewed by it, on a continual
and regular basis.

Even the Hebrew word for month (Chodesh) reveals this concept.
"Michudash," which comes from the word Chodesh (with the same root)
does not mean "new" as in "brand new," but instead "renewed."

Every month the moon seems to die. It disappears from the sky and is no
more. But at the very moment it seems to die, it is reborn. Like the
moon, we rise renewed and reborn. That is the secret of our eternity.

All of the world begins in the darkness and goes towards the light of
G-d's Torah. Without that spark of Torah which makes us partners in
time with HaShem, time simply creates wreckage in our lives and amounts
to nothing more than a daily walk between two periods of darkness. If
we pay no attention to the our Torah, we never get to the light.

But in the world of Torah, we discover a world of spring. A world which
hosts the daylight and ends in daylight. A world which proclaims that
nothing is by chance. That everything is infused with an everlasting
life, for which our purpose is simply to arrive to it. It leads us to
what is real... to reality.

The Shabbat, for instance, directs us to the reality of the Millennial
Kingdom, the eternal world... a world where G-d is our King and our
true Judge, and where "only He will be exalted in that day," and to a
world in which He will rule all the earth. making it our home where
there is perpetual spring and perpetual day. That is what the Bible
hints at when it describes the Millennial Kingdom. That is why we sing
from Zechariyah 14...

"VeNe'emar, V'Hayah Adonai L'Melech al kol Ha'Aretz. BaYom HaHu, Ba
HaYom HaHu, Yiheyeh Adonai Echad. O'Shamo, O'Shamo, O'Shamo Echad."

or...

"As it is said, HaShem will be King over all the Earth -- On that day
HaShem will be One and His Name will be One.

This is the message of the cycles of righteousness. This is the message
of the night turning into the day. This is the message of Torah to the
world.

That is why as we enter spring at this time, and during this season,
that we might be transformed by the renewing of our minds. Then we
shall be able to test and approve what G-d's will or instruction
(Torah) is -- especially with regard to the lessons of Pesach, or the
Feast of Protection, which has arrived at this moment, for which the
Jewish People recite the following prayer...

"Blessed are you, HaShem, our G-d, and King of the Universe, who has
kept us alive, sustained us, and brought us to this season... Amen!"

Fourteen days ago, the month of Nisan or "Aviv" made its debut. This
month is called "The king of the months, because on it, tradition
holds, we received the first of the 613 commandments, which is called
"Kiddush HaChodesh, or the command to sanctify the new moon. Kiddush
HaChodesh gave us the ability to establish the length of the months,
and therefore to determine when each appointed season would fall as
specified in ViYikra (Lev) 23.

=============
PESACH BASICS
=============

The Pesach season, one of the Torah's most important holidays, will
traditionally take place this year at sunset tonight, Wednesday March
31st, and last until sunset on Wednesday April 7th. The first and last
days of Hag HaMatzot (Feast of Unleavened Bread or Pesach) are legal
holidays in Israel. During the entire period, no leavened products are
kept in homes or consumed.

Pesach marks the exodus of the Jewish people from Mitzra'im (Egypt),
from slavery to freedom (to serve the G-d of Israel). Jews are
commanded to tell the story as if it had happened to them personally
and not as a mere historical event, in order to emphasize the
importance and responsibility of our hard-won and precious freedom,
which G-d purchased in our behalf.

A common misconception about Pesach is that the Seder (or meal) we sit
down to is one of the "seven Feasts" of Israel. However, the Pesach
meal is not a "Festival" but rather a commemoration. The first of the
seven Feasts of Israel coincides with the seder and it is actually
called Hag HaMatzot or "The Feast of Unleavened Bread." The seven
Feasts, for your information then are:

1. First Day of Hag HaMatzot
2. Seventh Day of Hag HaMatzot
3. Shavu'ot (Feast of Weeks or Pentecost)
4. Yom Teru'ah (Feast of Trumpets or Rosh HaShana)
5. Yom HaKippor (Day of Atonement)
6. First Day of Succot (Feast of Tabernacles or Booths)
7. Shmini Atzeret or The Eighth Day (one day after Succot)

-----------------------
Preparations for Pesach
-----------------------

The period before Pesach is marked by extensive preparations and
several special ceremonies. The most important of these concerns the
removal of chametz (leaven), i.e. any food product that contains
leavened wheat, oat, barley, rye, or spelt products.

In keeping with the Biblical command in Sh'mot (Exodus) 12:19 and 13:7,
Jews will, before Pesach, thoroughly clean their homes to remove any
crumbs, bits of food, etc. that may be chametz. This cleaning
culminates in a special ceremony, which involves the ritual search for
chametz in one's home by candlelight, accompanied by a special
blessing. The collected chametz is then burned on the morning before
Pesach.

It was this ceremony that Rav Sha'ul had in mind when he wrote to the
Corinthian Congregation, "Clean out therefore the old leaven (Chametz),
that you may be a new lump, as you are unleavened. For even Mashiach
our Pesach is sacrificed for us: Therefore let us keep the feast, not
with old leaven, neither with the leaven of malice and wickedness; but
with the unleavened bread of sincerity and truth. (1 Cor 5:7-8).

Since the ownership and consumption of chametz are forbidden for the
duration of the seven-day holiday, Jews will eat specially prepared
unleavened bread, or matza. During the exodus from Egypt, the Jews ate
matza since they did not have time to wait for the dough to rise.

----------------
The Pesach Seder
----------------

This evening after festive evening prayers, families will eat a special
ceremonial meal known as the Seder, commemorating the exodus from
Mitzra'im (Egypt). The text for the Seder is detailed in a book known
as the Haggadah, or literally "the telling," which relates the story of
the exodus.

And what a wonderful "telling" that story can be, especially when we
assemble all the creative resources we have at our disposal to
transport our children back 4,000 years ago to experience first hand
how "with a mighty hand, and an outstretched arm" the G-d of our
fathers brought us out of slavery and into freedom. This privilege and
opportunity to give our children an experience which can compete with
any Spielberg movie, Nintendo game or computer animation, has won
Pesach the title of "most popular holiday" amongst the Jewish People,
and even among many Gentiles today.

Yet, Pesach is a family thing and it should be done in a family
setting. Its not a show or a performance. It requires all of its
members to participate. It is supposed to be an intimate week, and can
it can be observed by anyone who has a love for the Torah.

There are many symbolic elements used to teach our children during the
seder, most of which have Rabbinic origins. However, through-out the
seder one important Biblical practice emerges, that being the four cups
of wine inter-disbursed and drunk during the Seder, each of which
represents a unique aspect of our total salvation experience from the
moment G-d invites us into the Holy community, until He marries His
chosen bride under the Chupa (canopy). The four cups of wine are named
after each of the steps outlined in Sh'mot (Exodus) 6:6-7:

1. I will BRING YOU OUT of Mitzra'im.
2. I will DELIVER YOU from their bondage.
3. I will REDEEM YOU with an outstretched arm.
4. I will TAKE YOU to Me for a People.

Red wine is usually served at the Seder table, but white wine is also
permissible. Ironically the use of red wine has formed the basis of
blood-libel accusations which were (and still are) leveled against Jews
during the course of their history. The charge is that Jews drink the
blood of Christian children at the Seder. Anti-Semitism as never lacked
for imagination. Nevertheless such accusations have always proven
unfounded.

During the course of the Seder, the Ten Plagues are recalled. When each
of the Plagues is read off, each participant dips a finger into his/her
cup of wine and removes a drop; even though we were oppressed in Egypt,
we are reminded that we must not rejoice over the Egyptians' suffering.
Therefore, our cup of wine cannot be full.

One of the more popular Seder customs for children concerns the
afikoman, a special piece of matza that is the last food eaten during
the Seder. The head of the household customarily hides the afikoman
somewhere in the house, and the children then search for it. Once
found, the afikoman is "held for ransom," since the Seder cannot
continue until the afikoman is eaten. This helps to keep the children
focused on the Seder and to pique their curiosity regarding the entire
Pesach epic.

-------------------------
Between Pesach & Shavu'ot
-------------------------

Jewish tradition holds that the parting of the Red Sea and the
destruction of the Egyptian army occurred on the seventh day of Pesach.
Even though on Pesach, Jews celebrate the exodus from Egypt, we
nevertheless do not rejoice over the death of the Egyptians in the sea.

Therefore, only an abridged version of Hallel (Psalms 113-118) -- one
of the central Pesach prayers -- is recited on the seventh day.

Starting on Friday evening, April 2nd, and in keeping with the Biblical
injunction found in ViYikrah (Leviticus) 23:15-16, Jews will keep a
nightly count of 49 days (seven weeks), until the evening of Wednesday,
May 19, one day before the holiday of Shavu'ot (Pentecost).

Counting of the Omer commemorates the bringing of the omer or the sheaf
of new grain, which was once offered in the Temple Service.

===============================
CORPORATE VS INDIVIDUAL FREEDOM
===============================

Pesach is the only one of the mo'adim which place the individual and
family experience above that of the national/corporate experience as a
whole.

G-d here is teaching us that while salvation is a personal experience,
it always has a national expression which oversees the personal
experience. If we would analyze the speeches in the book of Acts, we
would see that in most of them they address "the men of Israel." The
sin that is being condemned is a "group" sin, and although individuals
respond to the Gospel, they do so as representing the collective.

Christianity has for too long overemphasized the personal aspects of
salvation, while ignoring or down playing the national/corporate
expression. Salvation is for the nations, but experienced by its
individuals.

Freedom is something only a slave can really appreciate. Only someone
who emerges from darkness to light can really have any idea of what
light is. Had the Jewish People never been enslaved in Mitzra'im
(Egypt), we would never have experienced the true freedom that we
commemorate on Pesach. Our era has seen some of the darkest nights of
our history. G-d has promised us, that exactly when the night is
darkest, He will bring the final redemption.

And when will that moment be? Well, if we use the map of G-d's
Appointed Feasts, we will discover that our redemption will take place
in the month of Tishrei on Yom HaTeru'ah (Rosh HaShana). For then, the
Shofar will be sounded at the appointed time for the redemption of all
of G-d's People.

May it be this year in Yerushali'im, for when Mashiach comes, then the
primeval light which shone at Creation will again be restored and there
will be total clarity and true freedom! This will be a time when the
radiance of the Almighty will fill the world as it did during the six
days of Creation. Then, and only then will our freedom be made
complete. But for now, we only rehearse it, and that is the purpose of
Pesach; To recall the story of our redemption and at the same time
rehearse the reality of our future freedom.

=========================
PASSOVER IS FOR THE BIRDS
=========================

One Shabbat, some weeks ago, my eldest son and I were sitting on the
sofa discussing that week's Parasha (Torah Portion), as is our custom,
when he began to tell me about the meaning of a particular Hebrew word
which he had learned about in his Torah class at school. Since the
school is secular, and Bible is taught to all Israeli children usually
from a historical perspective only, I thought to myself "this is where
Abba needs to step in and give the correct interpretation of the word."
But when I did, I quickly found out that Abba doesn't always know best.
It seems, at least sometimes anyway, that a native born Israeli (my 14
year-old son in this case) can have more access to the original meaning
of Hebrew words, than traditional English translations that have been
handed down and have gone unchallenged by this adult North American
immigrant to Israel. My son revealed to me that the most accurate
rendering of the Hebrew word for Pesach is not "PASSOVER," but rather
"TO PROTECT." The significance in this case, which has a direct bearing
on our theological understanding of what Pesach is all about, is
paramount. Let me explain...

Imagine an insurance salesman who comes to your door to sell you life
insurance. He begins by explaining all the benefits of buying through
his company. You become convinced that you need life insurance. But
then, while reading the fine print on the insurance contract, you come
across a bizarre statement which says "If you purchase our
comprehensive life insurance package, we guarantee than in the event of
any sickness that might come upon the members of your household, our
company will "pass over" your house. You question the agent as to the
meaning of this statement. It just so happens that this agent is
Jewish, and so he answers, "Well yes, its just like the Jewish Feast of
Passover. Our company will, just like G-d did four thousand years ago
with our people, skip over your home, when calamity falls upon you."

Now, if you know Jewish history, you will probably say, "this insurance
package is for me. I want the same kind of insurance the Children of
Israel had."

But if you are really smart, you will start looking for a new insurance
agent.

Why?

Well, lets examine the Biblical event recorded for us in Shm'ot
[Exodus] 12:23, and see who is "passing over," if at all, who is doing
the destroying and who is providing the insurance -- and also how is
this being done?

------------
THE EVIDENCE
------------

In most English translations of the passage, you will find the
following:

"When the L-RD goes through the Land to strike down
the Egyptians, HE will see the blood on the top and
sides of the door-frame and the L-RD will pass over
that doorway, and HE will not permit the destroyer
to enter your houses and strike you down."

The word we want to keep our eyes on is the Hebrew word "Pasach" which
is translated "pass (over)" in most English Bibles. It is from this
word, that the English phrase "Feast of Passover" is derived, and this
translation has gained the widest usage in the English speaking world,
to this day.

However, since almost all the passages in which this word is used,
narrate the celebration of a particular Pesach, like this one, or deal
with the procedures for the Feast, it is possible to detect a far more
accurate picture emerging. In Shm'ot 12:23 in particular, as in only a
few other passages, "Pasach" is in verb form, which sheds a great deal
of light upon the action actually taking place.

Lets start with a more literal translation:

"And the L-RD will cross to afflict the Egyptians
with a plaque, and He will see the blood on the
door lentil and on the two sides of the door-frame,
and the L-RD will PASACH upon that doorway and He
will not allow the Destroyer to come into your
homes to afflict a plague."

Now, while reading the default "pass over" into this verse, ask
yourself, "does the scenario make any sense?" If the L-RD passes or
skips over a doorway upon which He sees the blood of the lamb, then how
will He keep the Destroyer from entering into that home where
subsequently he will afflict those within?

It becomes clear that the L-RD is not passing or skipping over anything
in view! The Destroyer is even less fussy. He will enter any home that
he can, in order to deliver his plague, provided that no one is there
to stop him. Moreover, he doesn't care about blood on the door lentils.
That would not have stopped him at all!

Who then is preventing the Destroyer from entering? Of course, it must
be "the Shield of our Salvation," the L-RD Himself!

Therefore, the only proper translation which conveys the meaning of
"PASACH" is "TO PROTECT, GUARD OR MAKE A DEFENSE...".

--------
THE TEST
--------

Lets test this theory, and see if it works.

"And the L-RD will cross to afflict the Egyptians
with a plaque, and He will see the blood on the
door lentil and on the two sides of the door-frame,
and the L-RD will PROTECT, GUARD OR MAKE A DEFENSE
upon that doorway and He will not allow the
Destroyer to come into your homes to afflict a
plague."

This is what my son was trying teach his Abba. And it finally makes
sense! The Lord will protectively cover or guard or make a defense upon
the houses of the B'nei (Children of) Israel and will not suffer the
Destroyer to enter and deliver his plague. It is the Destroyer who
seeks to enter indiscriminately into all of the homes and the L-RD
rebuffs him, standing guard by the doors of those houses of His people
for whom the blood is a sign! "When I see the blood, [just as when He
saw the rainbow in Noach's day], I will protect you [instead of the
negative idea 'I will pass over or omit you']." This speaks of a G-d of
love and beneficence, rather than one of vengeance or destruction.
Coincidentally, is for these qualities that a Jew gives thanks in the
"Amidah" or Standing Prayer consisting of eighteen benedictions,
recited every morning, when we say...

"We gratefully thank You, for it is You who are HaShem,
our G-d and the G-d of our lives, Shield (or PROTECTOR)
of our salvation are You from generation to generation.
We shall thank you and relate Your praise for our lives,
which are committed to Your power and for our souls that
are entrusted to You; for Your miracles that are with us
every day; and for Your wonders and favors in every
season -- evening, morning, and afternoon. The
Beneficent One, for Your compassions were never
exhausted, and the Compassionate One, for your
kindnesses never ended -- always have we put our hope in
You."

On the evening of Pesach, we also add this prayer...

"Blessed are You HaShem, our G-d King of the universe,
Who has KEPT US ALIVE, sustained us, and brought us to
this season."

Ok, this makes sense. This is the same G-d to whom David was able to
pray:

"Adonai Sal'i uMe'tzudati, magini ve'karen yish'i..."

"The L-RD is my rock, and my fortress, my SHIELD
and the horn of my salvation. He is my stronghold,
my refuge and my saviour -- from violence you save
me." (Shmu'el Bet [2 Samuel] 22:3).

The very same picture is painted by the Prophet Yishaiyahu (Isaiah)
when he relates,

"Like hovering birds overhead, the L-RD Almighty
will SHIELD Jerusalem; He will DEFEND and deliver
it, He will PASACH it and will cause it to escape."
(31:5).

Once again, PASACH here can only mean "PROTECT, GUARD OR MAKE A
DEFENSE," not "pass or skip over" as most translations render this
passage. If G-d were to pass or skip over Jerusalem, then His
protection would not "hover" nor would it remain!

The litmus test from the Tenach which confirms our understanding is the
numerous occasions in which the word "P'sach" appears and is translated
as someone who is "lame, limps or hobbles."

The idea here is that someone who is lame or who limps is one whose
limbs are unable to move in a normal fashion. That is, they are
immobile, still or inflexible. Likewise, a person who protects or
guards has the same characteristics. Therefore, the etymology of the
word would make more sense in this context than to try and define a
lame person as one who skips, jumps or passes over other objects.

-----------
THE WITNESS
-----------

There was one final witness which makes this argument airtight, and
pushes us way beyond the point of returning to "passover," and this one
comes from the wealth of Jewish literature and traditions connected
with one of the Names of G-d -- El Shaddai.

The first time the term El Shaddai is used is in Breishit [Gen] 17:1.
Rashi (a very famous Jewish Commentator) explains that "She" in Hebrew
= "that" and "dai" = "enough." Together, the Name teaches us that G-d
is all inclusive, all powerful and all capable. He is enough. In the
words of Rashi "There is enough (dai) in His ability to fulfill the
promises that He make with us". Maimonides (Guide for the Perplexed)
echoes the same concept, "That is enough." G-d is the only being who is
totally self-sufficient and needs nothing or no one else.

The greatness of Avraham, Yitzchak and Ya'akov and even Moshe and David
was that they related to G-d through the natural world. They were able
to "see" G-d in every blade of grass, every cloud, every pebble. The
"laws" of nature - the name El Shaddai - was sufficient for them to be
able to relate to G-d.

But the name "Shaddai" interestingly enough, appears on the reverse
side of every mezuzah parchment. The mezuzah parchment is small piece
of parchment inscribed with verses from the Torah. It is then rolled
up, inserted in a case, and attached to a doorpost. This practice is
mandated in D'varim (Deut} 6:9.

In talmudic times, it was believed that by carrying out the commandment
to hang the mezuzah on one's doors, G-d's protection was afforded to
that household. In the Zohar, the source book of Jewish mysticism as
well as in other earlier Jewish writings (Hanhagot Tzadikim), there is
mention that the name Shaddai is really an acronym. Its three letters,
shin, dalet and yud form a synonym for G-d expressed by the Hebrew
phrase 'Shomer D'latot Yisrael" or "protector/guardian of the doors of
Israel." I wonder what prompted our Sages to come up with this acronym?
Could it be that they too understood that G-d had protected the doors
of B'nei Israel when the Destroyer was loosed in Egypt, and this was
their way of remembering that great miracle and teaching it to their
children?

Rashi commented, "[The mitzva of] mezuzah is an obligation of the
resident, for it is HIS GUARDIANSHIP" (Pesachim 4).

What is the meaning and nature of this special characteristic of
"guarding the doors?" Following the giving of the Torah, it is
explained, it was mandated that we replace the blood on the doorposts
with mezuzot. The guarding of the doors now prevents not only the entry
of the Angel of Death bringing death to all the firstborns, but also
the entry of any forces of impurity opposed to the Kingship of Heaven
into the homes of the People of Israel.

This year, I think we will adopt this mandate, and do the same.
"Passover" is definitely for the birds. We are therefore going to pass
on "passover" and celebrate "The PROTECTION" instead. We hope you will
too.

Hag Pesach Kasher v'Samayach, B'Yeshua Meshicheinu,
(Have a Kosher and Joyous Pesach through Yeshua our Messiah)

L'Shana Haba'ah BiYerushali'im
(Next year in Jerusalem!)

Uri Marcus
Jerusalem

**********************************************************************

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