While living in Budapest, Hungary, I had the amazing opportunity to participate in a Passover Seder with a large group of Holocaust survivors. This special group opened my eyes to a deeper message of freedom and redemption.

Sitting with Jewish people who experienced one of the worst atrocities in history, and to see how excited they were to be at that Seder was encouraging. For most, it was their first Seder since they were children, and for a few of them, it might also have been their last. Yet to experience and celebrate with them not only our liberation from Egypt, but their deliverance from the Holocaust, made the message of redemption during this season very real.

Pesach (Hebrew for Passover), recounts G-d’s deliverance of the Jewish people from Egypt approximately 3,300 years ago. The Passover week actually includes three separate, yet connected holidays – Pesach (only the first night), Chag HaMatzot (the Feast of Unleavened Bread), and Yom HaBikkurim (the Feast of First Fruits and Resurrection). Passover has remained a distinct identity marker of the Jewish people throughout years of dispersion and turmoil, and remains one of the most widely observed Jewish practices.

Pesach, as did all the Biblical festivals, played an enormous role within the life of Yeshua and his followers. There are over 28 references to the observance of Passover within the New Testament alone. By the time of Yeshua, a whole order of service had been developed surrounding the covenant meal, called a Seder, where, according to the Biblical text, lamb is commanded to be eaten along with matzah and maror (bitter herbs). As many of us are already aware, the Seder is the context for Yeshua’s last covenant meal (often called the Last Supper) shared with his disciples before his death.

The Biblical text is clear that we can never atone for ourselves. Only a blood covering can provide atonement for sin. That was the role of the sacrificial system – to make atonement for our shortcomings. The blood of the Passover lamb was placed on the door-posts, which caused death to "passed over" the homes of the Israelites. Through the sacrifice of Yeshua, death in our lives is “passed over” once and for all.

Our sages teach us that in every generation we should celebrate Passover as though we ourselves are personally being delivered from Egypt. For within Jewish understanding, “Egypt” represents more than just a geographical place on a map. The Hebrew word for Egypt is Mitzrayim, which is related to the word maytzorim, meaning boundaries and limitations. As such, to be “redeemed from Egypt” is to overcome and be redeemed from those natural limitations that impede the realization of our fullest potential. Passover is our opportunity for redemption!

This “Festival of Freedom” is one all of us can benefit from – Jews and non-Jews alike. And I pray that it should be so for all of us. Freedom to think beyond ourselves … to not take who we are, and what we have for granted. Freedom to think on a larger scale and have a bigger vision for what G-d wants to do in our lives and in our congregations. G-d is only as limited as we make Him in our lives. Be encouraged in this Passover season, for redemption draws nigh!

Chag Pesach Sameach - Have a wonderful and Happy Passover!

Parashat Tzav – Shabbat Hagadol

Our Torah portion this week, Parashat Tzav, describes the order for offerings and the process for consecrating Aaron and his sons as priests of Israel. The portion concludes with Moses sprinkling Aaron and his sons with a mixture of blood and oil, and of the requirement to stay within the Tabernacle for seven days – thus completing their consecration before HaShem.

This week is also Shabbat HaGadol, the Great Shabbat that occurs at the beginning of the week in which Passover will be observed (Passover begins Monday evening). There are five special shabbatot leading up to Passover. Each special Shabbat has special readings that are read in addition to the weekly portion. The exception is Shabbat HaGadol. Instead of an additional reading from the Torah, Shabbat HaGadol is highlighted by only a special Haftarah reading from Malachi which concludes with the words:

Jewish tradition teaches us that Elijah is a messianic figure who will usher in Mashiach and the Messianic Age. This is purposely fitting at this season because Passover is our reliving and retelling of our redemption from Egypt. Both Jewish tradition and the New Testament portray Elijah as representing the coming of messianic redemption. That is why the figure of Elijah is so connected with Passover. Passover today commemorates our connection with not only our physical redemption from slavery, but our spiritual redemption as well.

The Besorah of Luke associates the personification of Elijah with John the Immerser:

So John the Immerser was a fulfillment of this week’s special Haftarah reading from Malachi 3:23 in preparation for the incarnation and revelation of Yeshua the Messiah. Yet, the role of Elijah is still not complete, for there is an expectation that Elijah himself will yet return ahead of our glorious Mashiach. This is the reason Elijah is referenced so often in Jewish tradition, especially during Passover. During the Seder there is a whole place setting (or in some homes, simply a cup) that is specifically set aside. It is left untouched in the messianic hope that each year we will open the door during our Passover festivities, and welcome in Elijah, who will in turn usher in the return of our Messiah.

This Shabbat we recall the consecration of Aaron and his sons as priests before G-d. We will also read about the return of Elijah who will usher in an even greater consecration and priesthood. Next week during the Seder, we will proclaim, “Eliyahu HaNavi … Come quickly and speedily with Messiah the Son of David.”

As we sing those words this Passover, let us also remember the words associated with Shabbat HaGadol - “Behold, I will send you Elijah the prophet, before the coming of the great and awesome day of the HaShem.” May we all merit the return of Mashiach and see that day fulfilled speedily and soon!

"Science is powerful, wonderful and limited. It is not antagonistic to spirit. Science is the investigation and explanation of the material world. Religion is the ordering of our lives, the perception of intangible networks of connection, and an intuition of greater mysteries.

There is more than what we can see, or measure, or touch. To expand the message to four words, stuff is not enough."

Parashiot Vayakhel - Pekudei

Judaism teaches that G-d has a unique purpose for each and every one of us, and that G-d partners with us in bringing redemption into the world. We have a specific role to play in the cosmos. It is not enough to simply tell of G-d’s message, but we must be doers of G-d’s message as well. As James writes, we must not be merely hearers of what Torah says, but doers of what Torah teaches (James 1:22). And this is not just the position for leaders; it is what each and every one of us is required to do.

How is this supported in this week’s Torah portions? The answer is that G-d calls on Moshe to be personally involved in the building and erecting of the Tabernacle. In verse 40:2, G-d tells Moshe, “YOU are to set up the Tabernacle …” It was not enough for Moshe to merely hear the instructions from G-d; he was required to do it as well. Moshe himself was not only to be a leader, but also a servant.

Speaking on this verse (Ex. 40:2), the Lubavitcher Rebbe, Menachem Mendel Schneerson, stated:

This teaches that a person cannot only busy himself with his own spiritual development and Torah study. He needs to also be involved in helping others, just like G-d who wanted Moshe to be involved with the Tabernacle, not just as a spiritual leader and mentor, but also, “with his hands."

This follows the leadership model described by Yeshua that the greatest shall be least, and the least shall be the greatest (Mat 20:16). And that the greatest leader is to be the servant of all (Mark 9:35). Each of us has an opportunity to partner with G-d in bringing redemption into the world. G-d has a role for each of us to play. The question is are we willing to do it? For it is not enough to be only hearers of what Torah says, but we must be doers as well!