In the past two readings, which we did not cover because we were on hiatus for the Fall Feasts, Yisrael experienced or witnessed the inauguration of Pesach in the midst of the final tenth plague that resulted in the death of every Egyptian/Mitsri firstborn and the salvation of every Hebrew firstborn. With these came the expulsion of Yisrael from Egypt/Mitsrayim and the start of the Exodus. And this is where we’re picking up in our teaching today. With the start off the Exodus out of Egypt/Mitsrayim.

 

In (13:1-2) we have the setting apart–sanctifying the Hebrew firstborn unto Yah for His express purposes. That which openeth the womb (males) is the first offspring of every womb (cf. 13:12; 22:29; 34:19; Deu. 15:19). This will apply to both humans and beasts. Firstling beasts, however, are subject to being sacrificed unto Yah (22:30).

 

Now, we’ll be getting more into this sanctifying of Yisra’el’s firstborn to Yah a little later in this teaching and in future Torah Readings. So, this is a Torah Commandment that I really want to look at in its applicability to us today.

 

In (13:3) Yah instructs us to remember (Zakhar) the day (the historical event) of the Exodus. Remembering–Zakhar—implies action to be taken in response to one’s remembering. Within the context of this remembering, we are to keep FUB. Our remembrance should be that we keep Pesach each Aviv. No leavened foods may be eaten for 7-days. Neither may leaven be found in our quarters (NKJV).

 

We are to remember the day in which Yah took us by the hand, out from Egyptian/Mitsri servitude (I.e., Mi’Beyt A’va’dim, or house of slaves) by not consuming leavened foods.

 

Just as Yah delivered and redeemed us from Egyptian/Mitsri servitude/slavery, we’ve been redeemed and delivered from servitude/slavery to sin, Babylon, and the god of this world and death, and Yah’s wrath to come through the Person and ministries of Yahoshua our Mashiyach (Romans 7:6; 8:21; 2 Corinthians 1:10; Colossians 1:13; 1 Thessalonians 1:10; Luke 1:68; Galatians 3:13; 1 Peter 1:18-19; Revelation 5:9; 14:3-4).

 

Father Yah commanded that we remember (i.e., Zakhar) all that we experienced in the Exodus.

 

The Hebrew term for remember is “Zakhar.” It carries with it a “cognitive” as well as a “ritual act of commemoration” component (Robert Alter; The Five Books of Moses). So, when Abba Yah instructs us to remember, it’s not just a matter of cognition or memory. But also, that of commemoration. Of obedience to His instructions as it relates to that thing, He’s instructing us to remember.

 

In terms of that which we are to do in commemoration of that which He tells us to remember—that being the events of the Exodus—Abba instructed us to not consume unleavened stuff for seven days during Pesach (I.e., during the pilgrimage Feast of Unleavened Bread) (13:6).

 

 

(13:4) Here, Yah tells Moshe to relay to the people that all that they were experiencing was taking place in the new moon or month of the “Green Grain” or Aviv Barley (I.e., Be’hho’desh Ha’a’viv).

 

We know that Yahoshua is the “telos” (I.e., the objective or purpose) of the Spring Feasts of the LORD, for we find written in the Book of Isaiah a prophecy that describes Master Yahoshua as a tender shoot/plant growing out of dry/parched soil (53:2).

 Previous Spring Feasts Teachings:

https://www.themessianictorahobserver.org/2022/04/08/shabbat-hagadol-the-pathway-towards-our-redemption-and-atonement-star-28/

https://www.themessianictorahobserver.org/2022/04/14/some-passover-basics-keeping-passover-and-unleavened-bread-in-2022-part-1/

https://www.themessianictorahobserver.org/2022/04/14/keeping-passover-by-way-of-the-original-covenant-part-2-of-keeping-passover-and-unleavened-bread-in-2022/

https://www.themessianictorahobserver.org/2022/04/14/keeping-passover-by-way-of-the-renewed-covenant-part-3-of-keeping-passover-and-unleavened-bread-in-2022/ 

 

Master was that Aviv barley growing in a parched land (I.e., Yisra’el). He is the spiritual Firstfruits stalk—that omer of barley—that we were to take to the Tabernacle/Temple to be waved before Yehovah on our behalf. It’s all about Yeshua, beloved.

 

Furthermore, Master Yahoshua’s passion—His sacrifice—took place during the time of Pesach, which is exclusive to the month of the Aviv. Thus, our remembrance of the Month of the Aviv holds even greater significance for the redeemed of Yah.

 

 

In (13:5) Father instructs us to engage in the “unleavened” service (i.e., keep the Feast of Unleavened Bread in the Month of the Aviv) when we enter the Promised Land, which is a land Abba Yah described as “issuing with fat/milk and honey/sticky mass which can also refer to dates from a palm tree (Benner).

 

When we talk about rendering service unto Yah within the context of our reading here, we’re talking about all the elements surrounding Pesach. All the rituals surrounding Pesach. We’re not talking about the rabbinic stuff, mind you. But instead, we’re talking about those instructions given to us by Yah through Moshe.

 

Interestingly, Robert Alter, in his commentary on this passage in his “Five Books of Moses,” makes a sharp point. He notes that we once served Pharaoh and Mitsrayim/Egypt in a state of abject servitude/slavery. Because Yah has redeemed us from that mess, we are obliged to render service to Yehovah. To serve Yehovah (23:25; Deuteronomy 6:13; Matthew 4:10; Luke 4:8; Deuteronomy 10:12, 20; 11:13).

 

Thus, we are compelled to serve Yah with all our mind and being (13:4; Matthew 6:24). We can serve only one Master (Luke 1:68-75).

 

 

Here in (13:6), we are commanded in response to our “Zakhar” to consume unleavened bread (I.e., matstasah) for seven days. And on the seventh day, we are to convene a “Chag” or a solemn feast unto Yah. A holy convocation.

 

The seven days may be illustrative or representative of the lifetime of a child of Yah such that for the rest of their life, he or she purges out or eliminates leaven (I.e., sin) from their life through the inner workings of the Ruach HaQodesh (1 Corinthians 5:7-8). Here, Shaul told His readers to purge out the old leaven that they may be a “new lump/batch.” For they, as well as us today, are to be without leaven as our Master’s sacrifice has atoned for our sins once and for all (2 Timothy 2:15-26). We are to purge the evil from our lives and become vessels unto honor: Sanctified for the Master’s exclusive use (Hebrews 9:14).

 

 

Here in (13:7), we are to consume “matzah” (I.e., unleavened bread) for seven days. And in so doing, no leavened bread or leavened stuff/products are to exist in all our territory.

 

This is representative of Bene Yisra’el becoming “sinless” and “set apart” before Yah amongst all the people nations of the earth. The focus is on eliminating sin and evil from Yah’s people so that He may dwell with them (29:45-46; Numbers 5:203; 35:34; Deuteronomy 12:11).

 

Beloved, this is the bottom line of this whole discussion. Yah desires to have a true and substantive relationship with His children. Thus, as a child of, His, it behooves us to get to know Abba Yah through our obedience to His instructions and understanding of His Ways.

 

 

Here in (13:8), we are commanded to recall the Exodus events to explain why we engage in the Unleavened Bread service to our children.

 

The rabbis refer to this as the “Haggadah Shel Pesach.”

 

 

We have here in (13:9) Yah’s instruction that we verbally recite the exodus event to our children serves as a “Zikhron” (i.e., a remembrance or commemoration) of Yehovah and all that He did for us. Recitation reminds us of this important event and Yah’s deliverance and redemption. For He alone delivered us from Mitsri slavery.

 

Our actions/behavior (I.e., metaphorically as a sign on our hands) and our very thoughts on these things (I.e., metaphorically as an amulet between our eyes) are to reflect the goodness and greatness of Yah in our lives. That is what Yah has, is, and will do for us.

 

This is metaphorical and not to be understood as rabbinically derived “tefillin” and “phylacteries” (cf. 13:16).

 

Master may have been referring to this rabbinic practice of making and wearing tefillin/phylacteries as recorded in Matthew 23:5. Here, Master criticizes the scribes and Pharisees for engaging in such physical manifestations for purposes of being seen and admired by men.

 

Yah sees the heart of every soul.

 

This instruction is purely metaphorical and is not to be construed as a commandment that we men of Hebrew Faith should don phylacteries.

 

In his Torah and Haftarah, J.H. Hertz contends that the lessons to be drawn from the Exodus story are to always be at the forefront of every Yisra’elite’s mind.

 

 

And here in (13:10), we are instructed to keep Pesach as a statute every Aviv.

 

For the Netsari, our focus must be on Yahoshua and his atoning sacrifice. And because of what He did for us, we are being saved and redeemed and eternally connected to a covenant relationship with Abba Yah.

 

 

Here in (13:11-13), we are commanded that when we come into the Land of Promise that Yah has given us (I.e., the very land Yah promised the Patriarchs), Yah instructed us to dedicate every firstling to Him. Every firstling is to be set aside. All firstling males are holy/set apart unto Yehovah (Luke 2:23).

 

 

We are to ransom our firstborn sons unto Yah.

 

A firstborn donkey may be ransomed unto Yah with a ram. Otherwise, that firstling donkey’s neck must be broken.

 

The donkey/ass is an unclean creature. Therefore, it was not eligible for sacrifice. Nevertheless, an ass was valuable to the ancients for apparent reasons. Thus, Yah being merciful in respect to the obvious hit it would have on one’s ability to make a living if one were to kill one of their firstling donkeys, instituted the option of redeeming the beast of burden with a ram. Thus, a lamb/ram could be substituted for the life of a firstling donkey.

 

Later in Israeli history, five shekels would be the price given to the Levitical Priests in redeeming our firstborn sons (Numbers 3:45-47).

 

Now, some ancient pagan societies sacrificed their firstborn sons, which was entirely counterintuitive to the ways of Yah (J.H. Hertz; pg. 262).

 

In this discussion regarding redeeming the firstborn son, I can’t help but hearken back to the Avraham-Yitshaq story on Mount Moriah. Although not Avraham’s biological firstborn, Yitshaq could be viewed as Avraham’s firstborn under the auspices of his covenant with Yah. Yah instructed Avraham to offer unto Him Yitshaq, Avraham’s only son; the son Avraham loved, as a burnt offering (Genesis/Beresheit 22:2). But just before Avraham was to obediently slay Yitshaq on the pyre, Yah provided a ram in a nearby thicket as a substitute for Yitshaq (Genesis/Beresheit 22:13).

 

We should also recall how the Egyptian/Mitsri firstborn were slain, even sacrificed, while the firstborn Israelites were saved and redeemed by the blood of the Pesach (Exodus/Shemot 12:27-29).

 

We also, more than anything else, know that Yah offered up His firstborn son as a ransom for us: sinful humanity. Yahoshua is holy unto Yah and worthy of being the vicarious offering/sacrifice to atone for the sins of humanity.

 

Could it be that the redemption of the firstborn was a foreshadowing of Yeshua’s sacrifice as well?

 

 

So, how do we keep this mitzvah today; we who are engrafted into the commonwealth of Yisra’el? Yah’s Torah remains wholly intact as our Master taught (Matthew 5:18). And because we cannot keep this command as given to our ancient cousins, we are obliged to keep this instruction in “spirit and in truth” (John 4:23-24).

 

Separating out and dedicating our firstborn children, in particular, our sons unto Yah is a mitzvah that I have heard preached and taught by only one person in all my years in this beloved faith of ours. And that person is Michael Rood. I’m certain there are others who have taught this subject, but they are few and far between.

 

Of course, there may be more than one way of keeping this mitzvah. But the way that comes to mind is to lift up to Yah, in a manner worthy of our heartfelt respect and love for Yah and His instructions, our firstborn children. Truly lift up our children—all of them—unto Yah and dedicate them to Yah. Give them over to Yah. Seek Yah’s instructions on how we are to raise them. And in our obedience to the leading of Yah’s Spirit, from that point forward, raise our children—immerse our children—in the true Faith once delivered.

 

 

In verses (13:14-15) once again, Yah explains that in the future, when our sons inquire of us what all these services mean (I.e., Pesach; Unleavened Bread; redeeming the firstborn; etc.), we are to tell them that these services are all connected to Yah leading us out of Egyptian/Mitsri slavery.

 

However, under the auspices of the renewed covenant, we must constantly inform our children of the greater redemption we enjoy through the Person and ministries of Yeshua Messiah.

 

 

I love Robert Alter’s emphases for the one who loves Yah’s Word, how Yah’s focus in His imparting of Torah to Yisra’el, both an “educational” and “commemorative” relevance to His mitzvot.

 

Yah has always wanted to impart to us through His Torah an understanding as to why He requires us to remember the experiences He’s brought us through and the mitzvot He requires us to keep.

 

You know, often we find understanding of Yah’s Torah mitzvot through the Person and Ministries of Yahoshua HaMashiyach. He is, in every sense, the walking-talking Torah. For Abba Yah informed us that He would “raise up” for us “a prophet like Moshe from among us (us, being a fellow Yisra’elite).” That being the case, “we must listen to Him” (Deuteronomy/Devarim 18:15; Acts 3:22; 7:37). Yah put His words—His Torah—in His Prophet’s mouth. And this One would speak to the nation—Yisra’el—and to the world—whatever Yah instructs Him to say (Deuteronomy 18:18).

 

Therefore, we must remember, obey, and understand all that Abba instructs us to do through the teachings and example of Yeshua HaMashiyach (John 13:15).

 

 

(13:17) At this juncture of our reading, Moshe continues the historical, chronological narrative of the Exodus story. And Moshe notes the wisdom of Yah that ensured the safety of Yisra’el by not leading the nation through Philistine country. Taking such a route would have been a more direct one to Canaan but would also have subjected the unprepared and untested Hebrews to unnecessary harassment by the Philistines.

 

 

(13:18) So, Yah takes Yisra’el through the Wilderness of the Yam Suf (I.e., The Wilderness of the Sea of Reeds or the Red Sea). Yah had plans far exceeding that of simply having His people avoid the Philistines. But that’s a story for another day. For our Yah is a God with plans within plans within plans. His ways are always above ours.

 

Nevertheless, so-called biblical scholars, both Protestant and Jewish, seem to go out of their way to cast doubt as to the miraculous nature of the Red Sea Crossing. These refuse to believe Yah’s written Word at face value. These need a true and substantive relationship with the Creator of the Universe. And then, maybe they can rightly divide Yah’s Word of Truth.

 

We, on the other hand, place our whole trust in Yah and His Word without wavering (Psalm 146:3; Jeremiah/Yermi’Yahu 17:5; Psalm 118:8).

 

 

(13:19-20) Moshe ensured that the remains of Yosef, as instructed by Yosef to His brothers and offspring, went with the nation as they departed Egypt/Mitsrayim (Genesis/Beresheit 50:25). Clearly, Moshe’s respect for the forefathers is evident.

 

The nation’s Exodus journey would officially begin at Succoth, with the first leg of the journey ending at Etham, which is at the edge of Mitsri/Egyptian territory, heading out towards the wilderness.

 

 

Netsari Hallachah

 

 

Master Yahoshua added an essential layer to our understanding of Pesach. No longer would the Exodus story, which is embodied in Pesach, be just about the redemption of the nation Yisrael from Egyptian (Mitsri) servitude. But more so about what His passion, His death, His sacrifice, His redeeming of fallen humankind would ultimately provide the opportunity for any who would be so led to enter into a covenant relationship with the Creator of the Universe.

 

 

And this whole idea of Father insisting that we remember is not lost on this added, a more supreme layer of Yeshua’s redemptive work to Pesach/Passover/the Feast of Unleavened Bread. Father requires us to remember, or “Zakhar,” all the events surrounding the Exodus of Yisrael from Egypt/Mitsrayim not so much that we would cognitively forget these miraculous, historical happenings (although it is conceivably possible that we could). But more so, the obedience that we apply to our remembering Pesach through our keeping of the Pesach rituals and commandments/mitzvot will teach us about the Person of Yehovah Elohim.

 

Our keeping the elements of Passover, especially the bread and wine ceremony that Yeshua instructed us to keep each year at Pesach, will serve to educate us about our Heavenly Father. And as we learn about Father Yah through a combination of Feast-keeping, scriptural studies, and the revelation of the Ruach HaQodesh, we incrementally grow in our covenant relationship with Yah.

 

And this is, in a nutshell, the “essence” of Yah’s mitzvah to “Zakhar.” “Zakhar” is us getting to know and love our Heavenly Father through His established means of feast-keeping, scriptural studies, and Holy Spirit revelation. These are all, as Torah Teacher Tim Hegg so eloquently put it: “divinely ordained means for knowing the Creator and having our every longing and expectation filled by His presence.” Our obedience and remembering are means to a glorious end: Knowing Yah. Being “at-one-ness” with Yah.

 

Denominationalism celebrates Yeshua’s death, burial, and resurrection as how one gets into heaven. But this is not what Yeshua, nor His Father intended as the reason behind our Master’s crucifixion and sacrifice.

 

So, suppose you ever wondered about there being a bigger purpose and reason behind our walking out and keeping in mind Abba Yah’s Ways besides simply doing so because He said so. In that case, it’s more about getting to know and getting closer to Yah in a pure and substantive way.

 

Master prayed this to His Father on that cool, dark, terrible night just before His crucifixion:

 

³ And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent… ²³ I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.  ²⁴ Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.  ²⁵ O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. ²⁶ And I have declared unto them thy name and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. (Joh 17:3,23-26 KJV)

 

Even as He faced death, our Master still saw the bigger picture about us getting to know His Father and having a true and substantive relationship with Him.

 

And so, this is what this week’s Torah Reading is all about. How we get to and maintain an intimate covenant relationship with Yah.

 

1. We remember (that is, we “Zakhar”) the many things that Yah has done for us. In particular, we remember Yah’s Plan of Salvation, Redemption, and Restoration that He instituted through the Person and Ministries of Yeshua Messiah.
2. We keep His services. We keep His Feasts and obey His instructions in righteousness in Spirit and in Truth.

 

These two things—our remembering and our obedience—over time, bring us to a deeper and more intimate covenant relationship with the Almighty. They bring us to a divine place of knowing our Creator and being at-one-ment with Him, through His Son Yeshua Messiah.

 

May we strive, because of our steadfast Yeshua-focused Torah Living, to endeavor to get closer to Abba Yah. Endeavor to be like Abba Yah in every way. To love Abba Yah more than we could ever love ourselves.