Passover (Part 1) – Insights Into the Passover Lamb

Welcome to Torah Today Ministries and our continuing series Divine Appointments, our studies in the biblical holy days. And I wrestled for quite a while about how to tackle this massive topic of Passover. There are so many aspects to this one single holy day that I was in quite a quandary trying to decide how to tackle it. So here’s what I’ve decided to do in this first part of the Passover teaching. I just want us to look at Exodus 12 where Passover is introduced and God through Moses gives us all of these instructions concerning the preparation of the Passover lamb — how it’s selected, what’s to be done with it, and then some instructions about how to carry this forward into the future through the generations of Israel. And everything in this chapter that discusses the Passover lamb is also an insight into our Passover lamb, Yeshua (יֵשׁוּעַ).

So, as we go through chapter 12, we need to do two things. First of all, look at historically what took place in Egypt here in this chapter and then also look at foreshadowings and insights into our Passover lamb Yeshua who died on the day of Passover as the lamb of God who takes away the sins of the world. So we need to look at this in both ways. It’ll be going back and forth. So just be prepared to look to the left, to the right, to the physical, the spiritual, the historical, and also to the spiritual, and how it applies to us directly. So without further ado, let’s get right into Exodus 12 — insights into the Passover lamb.

Now, in this chapter, the Israelites are still in Egypt. Nine of the plagues have occurred and God is preparing Israel for the tenth plague, the one that will launch them into the wilderness. Pharaoh and the Egyptians are going to drive them out. It’s not a matter anymore of just letting them go. They’re going to get rid of them. They’re going to send the Jewish people into the wilderness. But there’s some preparation that must be done. Israel had been protected for the most part from the other plagues except for the first couple. But this last plague, the death of the firstborn, is going to be universal. It’s going to affect everyone in Egypt. But God says, “Now, if you do this, I’ll pass over you and the destroyer will not come into your homes and your firstborn will not die.”

Exodus 12:1–2

So let’s get into it. Exodus 12, verses 1 and 2.

Adonai (אֲדֹנָי) said to Moses and Aaron in the land of Egypt, “This month shall be for you the beginning of months. It shall be the first month of the year for you.” — Exodus 12:1–2

Now, right away we get into some confusion because if you’re familiar with the biblical calendar, you know that the new year is celebrated in the fall on Rosh HaShanah (רֹאשׁ הַשָּׁנָה), which is six months later. Passover takes place in the spring in the month of Nisan (נִיסָן), sometimes called the month of Aviv (אָבִיב), which means barley. But the Jewish new year begins in Tishrei (תִּשְׁרֵי) — the first of Tishrei is the feast of trumpets. Rosh HaShanah means “head of the year.” So what are we to make of this?

Well, notice that it says here this is the beginning of the months, but Tishrei is the beginning of the year. Now, we don’t have to be confused about this. Here in America, we have a lot of different new years. Our calendar year begins on January the 1st, but your school year, if you have children in school, may begin in early September or late August. A lot of businesses have their fiscal year which begins on July 1st or some other time. We have different beginnings of different kinds of years. So God is saying here in the spring, Nisan is the first of the months when you’re counting the months. But for the days of the year, those are counted starting six months later at Rosh HaShanah.

So on the left we see Nisan, which is the first month, and Tishrei, the beginning of the year and the seventh month. What is in the spring? What is in the fall? Nisan is the first of the months but Tishrei one is the first of the year. In the spring we have Passover or Pesach (פֶּסַח) and in the fall we have Rosh HaShanah, which means “head of the shanah (שָׁנָה),” head of the year. It’s also known as the feast of trumpets or the day of the blowing of the shofarot (שׁוֹפָרוֹת).

And Nisan is when the spring moadim (מוֹעֲדִים) occur. You have Passover on the evening of the 14th, which also begins the week of unleavened bread. On the third day of Passover, you’ve got first fruits — the first fruits of the barley harvest. And then you count seven weeks. Beginning with the day after Passover, you begin counting the Omer (עֹמֶר) — day one, day two, day three for seven weeks, seven sevens. And then you come to Pentecost, or in Hebrew Shavuot (שָׁבוּעוֹת), or in English “weeks.” You have the feast of weeks, which is the first fruits of the wheat harvest. Barley harvest at Passover, wheat harvest on Shavuot.

And then there are these long doldrums in the summer. And in the fall, the moadim take place fairly quickly together. The first of Tishrei you’ve got the feast of trumpets. And then on the 10th day of Tishrei, you’ve got Yom Kippur (יוֹם כִּפּוּר), the day of atonement. Five days after that, you begin the week of Sukkot (סֻכּוֹת) or tabernacles. And tabernacles is the first fruits of the fruit harvest.

So Passover and Shavuot, the feast of weeks, and tabernacles are the three moadim that are called feasts. When we talk about the feast of the Lord, some people apply that to all seven of the moadim plus Hanukkah and Purim. But there are only three that are called feasts: Passover, Shavuot, and Sukkot, or feast of tabernacles. Passover is the first fruits of the barley harvest. Shavuot is the first fruits of the wheat harvest. Tabernacles the first fruits of the fruit harvest.

Now some people don’t celebrate Rosh HaShanah. They say it’s really not a biblical holy day. They say we’ll blow some shofarot but we’re not going to celebrate the new year on that day. But the problem is we know traditionally that the year begins in the fall in Tishrei. One example of that is Exodus 34:22:

And you shall celebrate the feast of weeks, which is Shavuot, that is the first fruits of the wheat harvest. And the feast of ingathering — that’s the feast of Sukkot — at the turn of the year. — Exodus 34:22

So in the Bible, in the Torah, in Exodus, we see that the turn of the year, the beginning of the year, is in the fall in the month when we celebrate Sukkot. There are plenty of other biblical proofs that the new year begins in the fall in Tishrei, but the beginning of the months is in Nisan in the spring.

Now the question comes up — why do we need two beginnings six months apart? I think there’s a spiritual answer to this and I hope I can explain it in a way that’s easy to follow.

You know, for us as Gentiles, we begin our walk with God usually by encountering Yeshua, the Passover lamb, and understanding the events that took place at Passover, that first Passover in the Gospels when Yeshua was crucified and when he died to take away our sins. For us Gentiles, that’s usually where our walk with God begins. So the beginning of months for us is in the spring and Passover is something that is commemorated in communion and in the Mass in the Catholic church. But the Passover — this is where a walk with God begins.

But for most of the Jewish people, they don’t recognize Yeshua in the Passover. They don’t see him there. But on a future date, when Yeshua returns — when he prepares to return, they’re going to recognize him. Then when the trumpets are blown and the judgments begin and all of the things that are pictured by the fall moadim begin to occur, their beginning of walk with Messiah will be represented by what takes place in the fall holy days. So for us as Gentile believers, we find the beginning of our walk here. But for most Jews, they’re going to find their beginning of walk with the Messiah at his return.

And so these two sets of holy days, which are six months apart, are two beginnings. For some, their beginning is here. For others, their beginning will be here. Because everything in the spring holy days pictures things that occurred at Yeshua‘s first coming, and all of the events in the fall holy days picture things that will happen at his return. So I know that probably raises more questions than it answers, but this is something we could save for a future teaching. But there are plenty of wonderful teachings out there if you want to search for them that describe how these spring holy days all picture the first coming of Messiah and how these fall holy days all picture the events surrounding his return. So with that, let’s move on.

Exodus 12:3–6

Verses three and four.

Tell all the congregation of Israel that on the 10th day of this month of Nisan, every man shall take a lamb according to their father’s houses, a lamb for a household. And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons. According to what each can eat, you shall make your account for the lamb. — Exodus 12:3–4

Now, the lamb, the Passover lamb, is a picture of Messiah. What does this mean? How does this apply? Well, this is in a nutshell how I would explain it. First of all, no one is to go hungry. There needs to be plenty of lamb to satisfy everyone’s appetite. There’s no shortage. There’s plenty to eat. So make sure that according to your count there’s plenty of lamb for each person, but none is to be left over till the morning. Nothing is wasted. This pictures that the lamb satisfies — everyone has plenty to eat. But that doesn’t mean the lamb is cheap. It is not to be wasted. The lamb is to be valued. There’s plenty for everyone, but we don’t waste it.

And when we think of Yeshua, he satisfies. His salvation is complete. What he has accomplished on the cross and through his resurrection is enough for everybody. That doesn’t mean you treat it cheaply. That doesn’t mean you’re wasteful in the way you talk about it and the way you think about it and the way you celebrate it. We’re to treat it with great value because normally we give more value to things that are very rare. But with Yeshua, he says this isn’t rare. There’s plenty for everybody. But still value it. Value it.

So those are two extremes we are to be cautious of. Then we go into verses five and six. And this tells us the characteristics of the lamb. And as we look at each of these characteristics, it reflects a characteristic of Yeshua himself.

Your lamb shall be: a) without blemish; b) a male; c) a year old; d) you may take it from the sheep or from the goats; e) you shall keep it until the 14th day of this month. — Exodus 12:5–6

A — without blemish. In other words, the lamb must be perfect. And as we know, Yeshua was sinless. B — must be a male. And of course, Yeshua was a male. C — a year old. Well, Yeshua was more than a year old. He was about 33 and a half when he was crucified. But what “a year old” means is that it’s in the prime of life. Prime of life. For a sheep, that first year is the prime of life. But for a man, usually in the early 30s — and that’s the case with Yeshua.

D — you may take it from the sheep or from the goats. Now, this one’s a little more complicated. You’re to take a lamb — a seh (שֶׂה) is the word in Hebrew. But a seh can be either from the sheep — we call that a lamb — or it can be a seh from the goats, which we call a kid. It can be a lamb or a kid, from the sheep or from the goats. What are we to make of this?

I think what it’s saying is that our experience of Yeshua can be different because a lamb does not taste like a kid, and a kid doesn’t taste like a lamb. A lamb is considered to be most delicious within the first year. But a baby goat is considered most delicious just within the first three months. After that it starts tasting a little goaty. Lambs have more fat. Goats are much more lean. A lamb you can take and you can cook it quickly. You can roast it. You can pan sear it. You can cook it up very easily. A goat you have to give a lot more time because there’s not as much fat in it. The experience is different. The flavor is different.

And you know what? I think sometimes we as believers in Yeshua can be a little critical because your experience of Yeshua is different from my experience. So therefore, your experience must be wrong. Some people see Yeshua as more strict. Others see him as more lenient. Some see Yeshua as more concerned with this area of life where others interpret his teachings as being more concerned about another. And God is saying there’s room for both. Give each other room to grow. And it could be one family doesn’t have any sheep — all they have are goats. He says, “Well, take one from that.” Others don’t have any goats. They just have sheep. “Well, take one of those.” We can start wherever we’re at and grow with that, but our tastes are going to be a little different. Your understanding of Yeshua may be different from my understanding of Yeshua. And yet, we belong, both of us, to him.

So I think what it means is make some space for one another. Make some space for one another’s experiences of Yeshua because they’re not going to be the same. And I’d like to hear from you what your insights are on this. So don’t hesitate to email me if you have some insights. I really enjoy reading the emails and there are some brilliant things I’ve learned from all of you as you respond to these teachings. So I’d really like to hear about this one.

And then E — you shall keep it until the 14th day of this month. So you select it on the 10th. You keep it until the 14th. So for four days you examine this lamb. This explains why Yeshua rode into Jerusalem — we think on Palm Sunday, and I’m doing this in 2026, Palm Sunday was yesterday. And then they watched him and he was tested by the Pharisees and Sadducees in the temple courtyard for four days. For four days they asked him questions trying to entangle him in theological traps, but he was perfect. They couldn’t find any flaw in him. And then finally on the 14th day, Pilate stands him up in front of the crowd and says, “I find no fault in this man.” He’s flawless. He was examined for four days.

And what’s interesting — when Yeshua rode into Jerusalem four days before Passover, he would have been surrounded by lambs that were all born in Bethlehem, just a mile or so down the road. Because the Passover lambs that were sacrificed each year in Jerusalem at the temple were born and raised in Bethlehem. Those are the priestly flocks. The shepherds were priestly shepherds. And this is why the angels appeared to them and said, “There’s one more lamb. You’ll find him in a manger wrapped in swaddling clothes. Go check him out — because your job is to make sure these lambs are all perfect.” And so when these lambs were brought up the road four days before Passover and they were taken into Jerusalem through the sheep gate, Yeshua would have ridden in their midst as the lamb of God, also born in Bethlehem.

And then the next part says, “The whole assembly of the congregation of Israel shall kill their lambs.” This is what happened in Egypt. The priests didn’t kill the lambs. There were no priests in Egypt among the Jewish people, but the families killed the lambs. And at Passover, the people brought their own lambs up. Each family had to bring it. And when you look at Yeshua, you realize the Jewish people and the Gentiles, the Roman soldiers, were involved in the killing of Yeshua. Jew and Gentile together were united in this one thing — the death of Yeshua.

And then last of all, it says it will be bein ha-arbayim (בֵּין הָעַרְבַּיִם) — between the evenings. That is what it says in the Hebrew. It’s a very odd expression, but this is literally how it’s translated — between the evenings. And so the question is, what does “between the evenings” mean? You could have just said at twilight, or at close to sundown, or it could have said the ninth hour or whatever it would be. But it says between the evenings. And so the sages scratch their heads over this and they discuss it and they say it is a time that kind of defies identification. It’s like a liminal time, a time outside of time, a time that cannot be pinned down, a time that exists outside of normal reality. And of course, we know that the scriptures tell us that Yeshua was crucified from the foundation of the world. To be crucified between the evenings means that his crucifixion was a timeless event. And that is how some of the sages describe “between the evenings.” That is a timeless thing. It’s very interesting, very mysterious. And again, I’d like to hear from you what your insights are on this.

Exodus 12:7–10

We continue with Exodus 12, verses 7–10.

Then they shall take some of the blood and put it on the two doorposts and the lintel of the house in which they eat it. — Exodus 12:7

And we’ll be seeing more about this in verse 22. And then it gives us some pointers about how the flesh of the lamb is to be prepared. Now, this is so important. Don’t we all want to introduce people to Yeshua? And didn’t Yeshua say that my flesh is food indeed, my blood is drink indeed? He wasn’t talking about physically eating him and drinking his blood — that’s kind of gross, kind of cannibalistic. But he was speaking in figures, in types and in analogies. And he’s saying, “I need to be in you.” And of course, the Passover lamb who passed them from death to life is something that they ate.

When we want to introduce people to Yeshua — believe it or not, these points in this paragraph here give us the details about how to do that properly. So let’s go through and see if we can figure out what I’m trying to say here.

In verse eight, it says they shall: a) eat the flesh that night.

In other words, when you hear the gospel, when you’re introduced to Yeshua, don’t put it off. And we need to encourage people — don’t put this decision off. Because too many times we put it off to the next day, it loses its power. And if you put it off one day, then it’s easy to put it off a second, a third, a fourth — eventually you don’t think about it anymore. So when it’s time, when you encounter Yeshua, we want to encourage people — embrace him now. Give your life to him now. Don’t put this off.

B — it is to be roasted on the fire. Fire in scripture is always a picture of God’s holiness. You know, when you read in Daniel 7, it describes God’s throne. It says his throne was fire and it had wheels and the wheels were fire. Our God is a consuming fire. When you see fire in the scriptures, it’s a picture of God’s holiness. When we present the gospel to people, it needs to be done in an untainted, pure, and holy way.

C — with unleavened bread. So when we serve the Passover lamb, we eat bread with it. We call it matzah (מַצָּה) because it has no chametz (חָמֵץ), no leaven in it. Now what is leavening? Well, I have a verse down here in Luke 12:1. Yeshua warns his disciples:

“Beware of the leaven of the Pharisees, which is hypocrisy.” — Luke 12:1

Leaven is a picture of sin in scripture, but Yeshua points it out as being specifically the sin of hypocrisy. Paul also talks about leaven over in 1 Corinthians 5:6–8. Paul talks about Passover. This is what he says:

Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Messiah, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. — 1 Corinthians 5:6–8

So bringing this into play when you present Yeshua to people — serve him in a way that is filled with sincerity and with truth, with no hypocrisy. Because if your walk says one thing and then your message about Yeshua says another, there’s hypocrisy there. You and your message should be one. The messenger and the message must be one. So let’s make sure that when we try to present Yeshua to people, we are bearing his image when we do that.

Going on — with bitter herbs they shall eat it. What is this all about? I think too many times we try to make our gospel presentation fun and sweet and we try to do it in cute and innovative ways when the truth of the matter is making a decision to follow Yeshua can be a painful one. It’s something where we need to count the cost. We must realize that before the sweet comes, there’s some bitter. And people need to realize that if I’m going to follow Yeshua, there are some things in my life I may need to give up that I don’t want to give up. So they need to swallow the bitter herbs as they eat the lamb. Let’s quit trying to make the gospel a source of entertainment or presented in an entertaining way. And you know, maybe there’s a place, but I think too many times we just try to make the gospel into something lighthearted, almost a joke, so people will laugh and swallow it. And that’s not correct. That’s hypocritical. Your decision to follow Yeshua may cost you some relationships. It may cost you — especially if you’re a member of a Muslim family or a family who just doesn’t want anything to do with Yeshua and with the scriptures — it may cost you quite a lot to give your life to him. In some countries, it might cost you your life. So, there are some bitter herbs to be taken along with the message of Yeshua.

E — number five here — do not eat any of it raw. In other words, the message has to be prepared. I know people who try to present Yeshua and the gospel in a very raw way. They just want to be real, earthy and raw and tough. But it needs to be prepared, needs to be thoughtful, needs to be thought out. It needs to be presented in a way that is true, that is logical, something that makes sense. It takes preparation. And what makes raw meat into cooked meat? Fire. And we go back to that holiness — the fire of holiness. And it requires someone who’s been walking in holiness with the Lord, whose life is prepared, whose life has been through the fire. Those are the people who can present the message of Yeshua in a way that isn’t raw. And I’ve eaten meat that was almost raw and it is not nearly as good as meat that’s properly cooked. So along with the bitter herbs, there should be a deliciousness to the message, an attractiveness to the message that we present.

And it’s not to be boiled in water. In other words, not to be watered down. You know, when you boil something, it loses all of its flavor. It’s watered down. It’s gray. It’s kind of tasteless. And we’re not to present a watered down gospel. It needs to be something that goes through the fire, not boiled in water — something that’s gray and tasteless and kind of off-putting, but roasted. Again, there’s that fire.

Its head, with its legs and its inner parts. With its head — the mind must be involved as you present the gospel. Your mind has to engage the mind of the others. But with its legs — there must be action involved. The legs are how we walk, how we make progress in this world. And so when you present your gospel message, there has to be some legs to it. You have to be willing to walk with this person and to spend time with them, to walk shoulder to shoulder, to be a friend with them. And its inner parts — that’s with the heart, with the soul, with the emotions, your inner person. It can’t just be head to head. It has to be heart to heart. And it has to be walking with the person. The head, the legs, the inner parts — those must all be invested in our message of the gospel.

I’ve told this story before, but I remember many years ago — wasn’t long after Robin and I just got married, so this is almost a half century ago. We were in a restaurant with another Christian couple. And I noticed this little old lady a few tables down. She’s by herself. And I just saw her kind of leaning over, kind of praying and just kind of letting everybody know that I’m not engaged with you, I’m engaged with God. It was just kind of weird. So we’re sitting there talking and eating. And then this lady gets up and slowly walks over and she lays a gospel tract on our table. Doesn’t say a word. Just lays it down on our table, turns around, goes back to her seat, sits down, and then goes into an attitude of prayer. She’s praying for us so we get saved. And I’m thinking — that’s not how you present the gospel. There was no friendship. There were no words. She didn’t ask who we are or what we believe or even if we know God, if we know Yeshua. She was trying to give us a pill. Swallow this pill so you can go to heaven when you die instead of hell for all eternity. And it was kind of a tasteless, almost a pointless presentation. Now, bless her heart, maybe some people responded to that approach, but I found it very off-putting. I think most people would.

And you shall let none of it remain until the morning, and anything that remains until the morning, you shall burn. There’s an important insight here. Here’s a question. Did the Passover lamb leave Egypt with the people? Now, your first impulse is to say, “Well, no. It was eaten and then what was left over was burned.” But think a little bit more. You realize — yeah, the Passover lamb did leave Egypt with the people. It left inside of them. You see, the Yeshua that goes into the world goes into the world through us, because he is in us and we carry him with us into the world. Think about that. The Passover lamb went out of Egypt with the people because he was within the people. So let us be sure we walk out in the strength of the lamb and walk out the life of Messiah in the world, because the only Yeshua most people ever see is the Yeshua they see in you and in me.

So those are just some insights — when you think about it, it’s so brilliant what God has put here, because this gives us everything we need to help train us in how to present Yeshua to other people. It’s all here in the Passover lamb in Exodus 12.

Exodus 12:11–13

All right, let’s move on a little more quickly now. Verse 11.

In this manner you shall eat it: with your belt fastened, your sandals on your feet, your staff in your hand. Eat it in haste. It is the Pesach (פֶּסַח) of Adonai. — Exodus 12:11

It is the Pesach of Adonai. Your belt fastened — this means there’s self-control. You’re strong. You’re resolute. The belt of truth kind of holds all the armor together. So your belt being on is something that means self-control and strength. I recently had a small procedure done on my lower back because I’ve had some damage in my lower back. And so they gave me this belt thing to wear when I want to feel like I need some support. It’s really cool when I put this thing on — it’s like, oh, I feel twice as strong. And so when I read this, I think that is much of the purpose of a belt back then. Belts back in the ancient world weren’t these little leather straps that went through belt loops to hold your pants up. They didn’t wear pants. The belt was usually something wide — it was a sash that was tied around the midsection, which helps strengthen the back. So self-control, strength, and to be resolute.

Feet shod — it means separation from the world. When you have shoes on, your feet don’t come in direct contact with the world. They’ll get dirty but there’s protection. There’s a separation between you and the world. So there’s separation from the world when you have shoes on, but you’re leaving an impression in the earth as you walk. It’s a path for others to follow.

Staff in the hand — the staff represents authority. It’s a symbol for authority throughout scripture. Self-control, separation from the world, and walking in authority.

Verses 12 and 13: For I will pass through the land of Egypt that night and I will strike all the firstborn of the land of Egypt, both man and beast, and on all the gods of Egypt I will execute judgments. I am Adonai. The blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt. — Exodus 12:12–13

Now, the word for sign is the word ot (אוֹת). There it is in Hebrew — aleph (א), vav (וָו), tav (תָּו). Now, aleph and tav are the first and last letters of the Hebrew alphabet. In Greek, it’s alpha and omega. So we have aleph and tav in Hebrew, alpha and omega in Greek. And this vav in the middle — if you know any Hebrew at all, you know that the letter vav stands for the word “and.” There is no separate word “and” in Hebrew. To use “and” in a sentence, you just add a vav to the front of the next word. So we could read this: aleph and tav — alpha and omega. It’s a beautiful picture that the blood is a sign, an ot. And the word ot is also the Hebrew word for a Hebrew letter. A letter is called an ot. And that word ot is aleph and tav.

“The blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you. And no plague will befall you to destroy you when I strike the land of Egypt.” An important principle here. You don’t put the blood on the door inside the house. It was put on the outside of the house for God to see, for everyone to see. The blood is on the outside for God to see. Too many times a person will say, “I just don’t feel safe.” Well, it’s because the blood’s on the outside for God to see — it’s not on the inside for you to feel. It’s on the outside for God to see. It’s a sign to the Lord and to everyone else. You don’t have to feel it or see it. But the body of the lamb goes inside the house. The blood on the outside, body on the inside.

And the body is there for you to feed on. Now, that’s something you can experience. And what is the body of the lamb? It’s the word of God. It’s the scriptures. That is what we invest in. We have to put faith in the value that God places on the blood. We have to have faith that he sees the blood of Messiah in my life and he’s going to take care of me. I’m going to be passed from death to life. I have to have faith and believe what he says about the blood. The body is something I experience. It’s something I prepare. It’s something I chew on spiritually and mentally. It’s something I swallow and ingest. I let it become a part of me. I let it give me strength to walk out this life. So again, the blood is for God to see — we have faith in what he says about it. The body is for us to experience and to live on and to walk in.

Now when they put the blood on the door — they would put it on the lintel up here, and they put blood down the doorpost here, and blood down the doorpost here. Now, when they do that, they’re making the shape of the letter tav (תָּו), the letter tav in Hebrew. It’s got a little foot here — it’s like an upright, an upright, and then a crosspiece. So when they put the blood on, they’re making a letter tav — an ot tav.

Imagine my surprise when years ago, when I first started learning Hebrew, I went to a book sale and I picked up this book called The Hebrew Teacher by Hyman Goldin. This is a Jewish book. It was printed in 1923. It was one of two volumes, and I got both volumes for about a dollar. So I take the book home. I begin to read it. And there’s a two-page spread that goes through all the letters of the alphabet. So here’s the letter tav, and it shows you how the script is written if you’re doing longhand. It gives you the sound it makes — the letter T. This is how the name of the letter is spelled, tav, and there it is transliterated. Here’s the numerical value — it’s the numerical value 400. And then here is what the word means. Here’s what the symbol means: cross. You could have knocked me over with a feather. The letter tav means cross.

Jewish books and rabbis don’t talk about this that much, but if you look hard enough, you will find them discussing the fact that the letter tav represents a cross. And you might be looking at this and think, well, it doesn’t look like a cross. Well, the cross that we’re used to seeing in churches is a T-shape. But it’s believed that when Yeshua was crucified, what the Roman soldiers would do — if there’s a place where crucifixions took place often, they would have a post in the ground, which they would just leave there all the time. Why reinvent the wheel? And then the person going to the place of crucifixion would carry the crossbeam. So it talks about Yeshua bearing his cross. We know that what he bore was the crossbeam. When they got to the place of crucifixion, they would nail his hands to the crossbeam. The crossbeam would be hauled into place and fastened on top — maybe hung on hooks or something. We don’t know. So he would be fastened that way and then his feet would be nailed into the sides of the post. In other words, he would be crucified spread eagle.

Now the interesting thing about this is that there’s an older alphabet for the Hebrew language called Paleo-Hebrew that was used before they took the square script — about a thousand BC or whatever it was. But before that was Paleo-Hebrew. And in Paleo-Hebrew the letter tav appears as an X — a cross. So when you think about this, the shape of the wood that he had been crucified on, and then the shape his body made when it was crucified — both of those are forms of the letter tav, the word for cross or the symbol for a cross.

Now, it says that you are to put the blood on the lintel and on the mezuzot (מְזוּזוֹת) — the posts on the right and left of a door, called the mezuzot. There’s a right mezuzah (מְזוּזָה) and a left mezuzah. But if you’ve heard the term mezuzah, you’re probably thinking of the box — and they’re usually very artistic — that is nailed to the doorpost of a door. We have them on our doors here in my home. And these are decorative boxes. They can be very beautiful. They can be made out of glass or ceramic or wood or stone. They can be made out of anything. And inside there’s a little scroll that contains the verses from Deuteronomy 6:4–9. And that begins with Shema Yisrael Adonai Eloheinu — “Hear, O Israel, the Lord our God, the Lord is one.” The Shema (שְׁמַע) begins with the letter shin (שִׁין). And you almost always see a letter shin on the front of a mezuzah. I’ve seen a few that don’t have it, but 99% of the mezuzot you see will have this letter shin on the front. It also stands for Shaddai (שַׁדַּי) — the All-Sufficient One. And you’ll see the word Shaddai on the back of the little mezuzah scroll. And they say it also stands for Shomer Dalot Yisrael (שׁוֹמֵר דַּלְתוֹת יִשְׂרָאֵל) — the guardian of the doors of Israel.

But you know there’s a story in Exodus 21. The very first commandment in Exodus 21 after the giving of the Ten Commandments is where God says if a man has a Hebrew slave, the slave will serve him for six years, but the seventh year he goes out free.

But if that slave says, “I love my master. I love the wife and the children he has given me. I will not go free.” — His master will take him to the door or the mezuzah and put an awl through his ear into the mezuzah, and he shall be his servant forever. — Exodus 21:5–6

Now, think about that. What a strange rite — by which a slave gives up his freedom to serve his master forever. Well, he gives his master his obedience. You see, the word shema here is also the Hebrew word for “obey.” If you give God your ear, that means you’re listening to his commandments. You’re going to do what he says. And so the servant — his ear is taken to the mezuzah and an awl is put through his ear, and it would leave a hole in his ear for the rest of his life marking him as a slave by his own free will. But there’d be a blood spot on that mezuzah, on that doorpost.

And so the mezuzah — the little box that has the scroll in it — is placed on the doorpost about the height of the ear. You don’t put it down near the ground. You don’t put it up out of reach. You put it right about shoulder height, ear height. And it is a symbol to the world that when you cross this threshold, you’re entering a place where God’s kingdom rules apply — that across this threshold, you’re stepping into God’s kingdom because we obey his commandments and he is king here and we are his servants. We’ve given him our ear.

Well, I want to look at another passage of scripture in Genesis 28:17.

“How awesome is this place! This is none other than the house of God, and this is the gate of heaven.” — Genesis 28:17

Jacob is fleeing from his brother Esau who’s sworn to kill him. And so he leaves his parents and he heads back to where his mother came from, where Rebecca came from. And he spends the night in a place that he names Beit El (בֵּית אֵל) — house of God. And when he spends the night there, he has a dream of a ladder anchored in heaven but reaching the earth, and the angels of God ascend and descend on this ladder, and God speaks to him. It’s an amazing story. It’s in Genesis 28.

And so when Jacob awakens, he says, “How awesome is this place? This is none other than the house of God, and this is the gate of heaven.”

Well, in that passage that is rolled up and put inside the mezuzah, that passage ends with, “And you shall fasten it to the doorpost of your house, and you shall write it upon your gates.” And Jacob says, “This place where I had this dream is the gate of heaven.” And that place where he had his dream was what would become the Temple Mount on Mount Moriah (מוֹרִיָּה) in Jerusalem. That is where he had the dream. So, Jerusalem is the gate of heaven.

If we’re looking at this correctly, I want you to notice something. Jerusalem sits on a hill that has three valleys. There’s a valley that comes down from the right on the east. There’s a valley that comes down through the middle. And there’s a valley that comes down on the western side. What letter do these three valleys make? It’s the letter shin — just like we see on the mezuzah. In other words, Jerusalem is the doorpost of God on his gate. And it’s like he’s marked his mezuzah there. This is the place. This is the place that marks the gate of God. This is the place where his word is to be obeyed. This is the place where his word is heard. I don’t think you can make this up.

Exodus 12:14–20

All right, let’s move on. We’re just about finished. Verses 14 and 15.

This day shall be for you a remembrance day, and you shall keep it as a feast to Adonai throughout your generations, as a statute forever. You shall keep it as a feast. Seven days shall you eat matzot (מַצּוֹת). On the first day you shall remove leaven out of your houses. For if anyone eats what is leavened from the first day until the seventh day, that person shall be cut off from Israel. — Exodus 12:14–15

We do not know exactly what “cut off from Israel” means. Somehow it’s not a good thing. Somehow it is not the worst thing, but it’s still something we want to avoid. It speaks of dysfellowship from Israel, dysfellowship from God, at least for a time.

Now, to remove chametz (חָמֵץ) from the home, there’s this beautiful tradition. You see a father with his little boy. The father is holding a candle. The little boy has a feather and a wooden spoon. And down here there’s a paper bag. And we’ve done this with our children. What you do — you cleanse the house of chametz. The parents will go take a piece of bread and slice it up into little cubes and hide them in different places in the house. And then at night — we didn’t use a candle, we use a flashlight instead — the kids go through the house looking for these pieces of bread. It’s a lot of fun and it teaches some very profound lessons. And so they’re looking for these little cubes of bread. And when they find one, they shine the light on it — that’s how they see it. Then they take the feather and a wooden spoon and they use the feather to brush the piece of bread into the wooden spoon. Then they drop it into the paper bag. And then they rush off to look for the next one. They find it. And you could have a contest — see who can find the most pieces.

There’s a profound lesson being taught here. This leavened bread represents sin. The house is a picture of our life. And in our life, we can have hidden sin. What do we need to get rid of sin in our life? First, we need a light source — a candle or a flashlight. We need to be able to see it. We need the light of God’s word. And if we have the will to get rid of it, we don’t need a pry bar or a crowbar to get it out of our lives. A feather will do. A feather will do. And you sweep it off. Dump it in the paper bag. If you have the light to see it for what it is and you have the will to get rid of it, a feather is all you need to remove it. Then in the morning, this paper bag of leavened bread — you take it outside. In the morning, there’s a special little prayer you say and you burn the thing. You set it aflame and you burn it up. You know, this little game, this fun little tradition is so beautiful — and yet think of what it teaches your kids about sin in their lives.

Verses 16–20.

On the first day you shall hold a holy assembly, and on the seventh day a holy assembly. No work shall be done on these days, except what everyone needs to eat — that alone may be prepared for you. You shall guard the matzot, for on this very day I brought your host out of the land of Egypt. Therefore you shall observe this day throughout your generations as a statute forever. In the first month, from the 14th day of the month at evening, you shall eat matzot until the 21st day of the month at evening. For seven days, no leaven is to be found in your houses. If anyone eats what is leavened, that person will be cut off from the congregation of Israel, whether he is a sojourner, a Gentile, or a native of the land. This is something for both Jew and Gentile. You shall eat nothing leavened in all your dwelling places. You shall eat matzot. — Exodus 12:16–20

Now let’s be clear. Leavened bread is not sin. I think we all enjoy leavened bread. But for seven days out of the year, God says no leaven. He wants us to look at it differently because leaven itself is a mold that feeds on death, that feeds on decay. And it can make the bread fluffy and smell great and make it soft and tasty. But God says, “I want you to see leaven for what it represents. It represents sin.” And sin can be very pleasant and soft and easy and attractive. But he says, “I want you to see it in a different light. Take seven days out of the year and I want you to search for leaven in your homes. I want you to get it out of your bodies and out of your houses.” And this is a great exercise, but again it’s not the leaven that is evil — it’s what it represents. And we take one week a year to treat leaven as an analogy representing sin. And let’s be cautious in getting it out of our lives.

And it’s always great when the eighth day rolls around. We can go back and eat bread again because matzah loses a lot of its charm. If you ever try to make a hot dog on matzah, it’s not pretty. But when you look at matzah — it comes in square pieces and also round. The Sephardic Jews normally use the round matzah and the Ashkenazic Jews use square matzah. But there are some interesting things here. The matzah also represents the body of Messiah, because at the last supper, which was a Passover seder (סֵדֶר), he took the bread and he broke it and passed it among them and said, “This is my body which is broken for you.” And look at the things about this. First of all, you notice the matzah is striped. It’s kind of traditional for matzah to have these stripes. It also has these slight burn marks that look like bruises. It also has these holes. That’s what makes the stripes. So you see that the bread is striped and bruised and pierced. Is it just coincidence that Messiah’s body also was striped and bruised and pierced for us?

Exodus 12:21–28

And then we finish up with verses 21 to 28.

Then Moses called all the elders of Israel and said to them, “Go and select lambs for yourselves according to your clans and kill the Passover lamb. Take a bunch of ezov (אֵזוֹב), hyssop, and dip it in the blood that is in the basin and touch the lintel and the two doorposts with the blood that is in the basin. None of you shall go out of the door of his house until the morning. For Adonai will pass through to strike the Egyptians. And when he sees the blood on the lintel and on the two doorposts, Adonai will pass over the door and will not allow the destroyer to enter your houses to strike you. You shall observe this rite as a statute for you and for your sons forever. And when you come to the land that Adonai will give you, as he has promised, you shall keep this service. And when your children say to you, ‘What do you mean by this service?’ you shall say, ‘It is the sacrifice of Adonai‘s Passover, for he passed over the houses of the people of Israel in Egypt when he struck the Egyptians but spared our houses.’” And the people bowed their heads and worshiped. Then the people of Israel went and did so. As Adonai had commanded Moses and Aaron, so they did. — Exodus 12:21–28

Matthew 26:17–19

And then we look at Matthew 26, verses 17–19.

Now on the first day of matzot, the disciples came to Yeshua, saying, “Where will you have us prepare for you to eat the Passover?” He said, “Go into the city to a certain man.” And so on. — Matthew 26:17–19

So, as believers in Messiah, when we celebrate Passover — when Yeshua said, “Do this in remembrance of me” — do Passover. We have two things to think about. Remember, everything comes in twos. We have the Exodus from Egypt, which is such an amazing picture of what salvation is. And then we think of Yeshua who was crucified on Passover, who died as our Passover lamb. So we have two things to look at. We see things in stereo. We see the historical events that took place in Egypt. We also see the historical and spiritual things that impact our lives that took place on that Passover in the Gospels in Jerusalem.

And if nothing else spoke to you in this teaching, I hope this is what you’ll remember more than anything else. The Passover lamb — there are two aspects of the Passover lamb. There’s its blood and there’s its body. Its blood was a sign to put on the outside of the door for God to see. But its body became a meal that was brought indoors to be eaten. The blood was seen by God. The body was eaten by men.

What did the blood accomplish? It provided life. It passed from death to life. “When I see the blood, I’ll pass over you. The destroyer will not come into your home.” And I remember growing up in the Baptist church as a little kid. We’d have communion and I’d focus on that cup. I’d think this is the blood of Jesus that washes away my sins — got it. Then we come to the little piece of bread. This represents the body of Jesus — which did what? I never could understand why the bread was so important. It wasn’t literally until I began to study the book of Exodus in my teens, my late teens, that suddenly the bread made sense, the body of Yeshua made sense.

Because though the blood provided life — passed me from death to life — it was the body of the lamb that gave the people strength to walk out of Egypt the next day. The body passed them from slavery in Egypt to freedom outside of Egypt. If they didn’t have a good meal in their bellies, they wouldn’t have the strength to make that long walk out of Egyptian slavery.

And then it hit me. There are so many people I know who have applied the blood of Yeshua to their lives. They praise God their sins are forgiven. But they’re still slaves in Egypt. They’re still slaves. They still have not conquered sin in their lives — it has conquered them and they’re slaves to it. And the way we get free of that slavery is through the body of Yeshua. And how do we access the body of Yeshua? The word. Studying the word. You see, the putting of blood on the doorpost of their homes is something that took place one time in Jewish history. At one time, never again in Jewish history did they take the blood of a lamb and put it on their doorposts and their lintels. Never happened again. It was a one-time event. Yeshua‘s crucifixion is a one-time event.

But year after year after year after year on Passover, the Jews would have a lamb. As long as the temple stood, they would sacrifice a lamb, roast it, and they would eat it. They would feed on the body of the lamb year after year after year. The death of Yeshua is a one-time event. But feeding on his body — on the word of God — is a recurring event. And if we want to maintain our freedom in Messiah, we must continue to feed upon his body, which is the word of God. Man doesn’t live by food alone, but by every word that proceeds from the mouth of God. Yeshua is the word made flesh. It is our food. We must feed upon the scriptures, upon the word of God if we want to live a free life.

Praise God — we’ve been passed from death to life. But I also want to live in freedom. And that is something I must take responsibility for by strengthening myself with the word of God so I can walk in freedom. The blood gave us forgiveness for what we have done. But the body provides deliverance from what I am. And that is a slave. I want to be delivered from that. And that takes place only through feeding upon the flesh of Yeshua, the word of God, which is found in the scriptures.

Well, this has been a long teaching, I’m afraid, but I hope it’s been something worthwhile. And I look forward to doing a part two where we’ll just take a stroll through the Haggadah (הַגָּדָה). There’s so much to say about Passover. But at least I hope you’ll never look at Exodus 12 the same way again. So until next time, thank you. I wish you shalom (שָׁלוֹם) and may God bless.

Teaching Material

Hebrew Word Studies

Pesach (פֶּסַח) — “Passover”; the name of the holy day and the act of God passing over the blood-marked homes in Egypt. The root pasach (פָּסַח) means “to pass over, to spare, to skip.” The defining redemptive event of Israel’s history — and, in this teaching, the lens through which Yeshua‘s death is understood as the fulfillment of every detail in Exodus 12. — Strong’s H6453 · Sefaria: Exodus 12

Nisan (נִיסָן) — The first month of the Hebrew religious calendar, falling in the spring. The month of Passover, first fruits, and the beginning of Shavuot counting. God declares it “the beginning of months” in Exodus 12:2 — making it the starting point for counting the months, even though the civil new year begins six months later in Tishrei. Also called Aviv (אָבִיב) — “spring/barley” — for the barley harvest ripening at this time. — Strong’s H14 · Strong’s H24 (Aviv)

Tishrei (תִּשְׁרֵי) — The seventh month of the Hebrew religious calendar; the first month of the civil year. Home of the fall moadim: Rosh HaShanah (1st), Yom Kippur (10th), and Sukkot (15th–21st). Six months after Nisan — the two beginnings discussed in this teaching, representing the two stages of Israel’s encounter with Messiah. — Sefaria: Tishrei

Rosh HaShanah (רֹאשׁ הַשָּׁנָה) — “Head of the year”; the Jewish new year, celebrated on the 1st of Tishrei. Also known as the feast of trumpets or the day of the blowing of the shofarot. In this teaching, the fall moadim are understood as prophetically pointing to the events surrounding Yeshua‘s return, just as the spring moadim point to his first coming. — Strong’s H7218 (rosh) · 

Moadim (מוֹעֲדִים) — “Appointed times, set feasts”; the biblical holy days commanded in Leviticus 23. The singular moed (מוֹעֵד) means a fixed meeting time — God’s appointments with his people. Three of the seven are specifically called “feasts”: Pesach, Shavuot, and Sukkot. — Strong’s H4150

Shavuot (שָׁבוּעוֹת) — “Weeks”; the feast of weeks, also known as Pentecost. Celebrated 50 days after Passover, at the end of the Omer count. The first fruits of the wheat harvest — as Passover is the first fruits of the barley harvest and Sukkot the first fruits of the fruit harvest. — Strong’s H7620

Sukkot (סֻכּוֹת) — “Booths/Tabernacles”; the feast of tabernacles, celebrated in Tishrei at the turn of the year. The third pilgrimage feast. In Exodus 34:22, called “the feast of ingathering at the turn of the year” — the biblical marker that the year begins in the fall. — Strong’s H5521

Omer (עֹמֶר) — “Sheaf”; the unit of grain offered as the first fruits of the barley harvest on the day after Passover. The counting of the Omer — 49 days from this offering to Shavuot — is called Sefirat HaOmer (סְפִירַת הָעֹמֶר). — Strong’s H6016

Yom Kippur (יוֹם כִּפּוּר) — “Day of Atonement”; the 10th of Tishrei — the most solemn of the moadim, a day of fasting and national repentance. Preceded by Rosh HaShanah and followed five days later by Sukkot. — Strong’s H3725 (kippur)

Seh (שֶׂה) — “Lamb, young animal”; the word used in Exodus 12:5 for the Passover animal. A seh may be taken from the sheep or from the goats — both are valid. This teaching draws on the different flavors and preparations of lamb versus kid as a picture of the different ways people experience Yeshua. — Strong’s H7716

Bein HaArbayim (בֵּין הָעַרְבַּיִם) — “Between the evenings”; the time designated for slaughtering the Passover lamb in Exodus 12:6. Discussed by the sages as a liminal, almost timeless designation — a moment that exists outside of normal time. Applied in this teaching to Yeshua‘s crucifixion as a timeless, eternal act, consistent with the scriptures’ statement that he was “slain from the foundation of the world.” — Strong’s H6153 (erev)

Ot (אוֹת) — “Sign, mark, letter”; the word used in Exodus 12:13 for the blood as a sign. Spelled aleph (א) — vav (ו) — tav (ת): the first and last letters of the Hebrew alphabet joined by vav (“and”). The same word means “a Hebrew letter.” The blood as ot on the doorpost — forming the shape of the letter tav — becomes in this teaching a profound picture of Yeshua‘s cross. — Strong’s H226

Aleph (אָלֶף) — The first letter of the Hebrew alphabet; the aleph in ot, paired with tav as the first and last, the Hebrew equivalent of alpha and omega. — Strong’s H0 (see alphabet studies) · Hebrew4Christians: Aleph

Tav (תָּו) — The last letter of the Hebrew alphabet. Spelled in the ot of Exodus 12:13, and formed by the blood on the doorposts and lintel. In Paleo-Hebrew, the tav appears as an X — a cross. In Jewish reference books as early as 1923 (Hyman Goldin’s The Hebrew Teacher), its meaning is given as “cross.” The letter whose shape Yeshua‘s crucified body formed. — Strong’s H8420 · Hebrew4Christians: Tav

Vav (וָו) — The sixth letter of the Hebrew alphabet; used as the conjunction “and” — added as a prefix rather than written as a separate word. In the word ot (aleph-vav-tav), the vav is the “and” that joins the first and last letters — “alpha and omega.” — Strong’s H1 (see alphabet studies) · Hebrew4Christians: Vav

Matzah / Matzot (מַצָּה / מַצּוֹת) — “Unleavened bread”; the bread of the week of Passover, eaten without leaven for seven days. The matzah is striped, bruised, and pierced in its baking — which this teaching identifies as a picture of Messiah’s suffering (Isaiah 53:5). At the last supper — a Passover seder — Yeshua took the matzah and declared it his body. — Strong’s H4682

Chametz (חָמֵץ) — “Leaven, leavened bread”; the leavening agent and any food containing it, strictly avoided during Passover week. In scripture, leaven pictures sin — specifically the sin of hypocrisy (Yeshua in Luke 12:1) and the leaven of malice and evil (Paul in 1 Corinthians 5:8). — Strong’s H2557

Bedikat Chametz (בְּדִיקַת חָמֵץ) — “Search for leaven”; the traditional search of the home for chametz on the night before Passover, performed by candlelight. Described in this teaching as a spiritually profound exercise — light, feather, wooden spoon, paper bag — teaching children about hidden sin, the illumination of God’s word, and the ease of removing sin when you’re willing to see it. —

Mezuzah / Mezuzot (מְזוּזָה / מְזוּזוֹת) — “Doorpost”; both the doorpost itself and the decorative box containing a parchment scroll affixed to the doorpost. The scroll contains Deuteronomy 6:4–9 and 11:13–21. The shin (שִׁין) on the front stands for Shaddai and Shomer Dalot Yisrael. Placed at ear height — connecting to the Exodus 21 servant whose ear was pierced to the mezuzah. — Strong’s H4201 · Chabad: Mezuzah

Shin (שִׁין) — The 21st letter of the Hebrew alphabet. Displayed on the face of the mezuzah, standing for Shaddai — the All-Sufficient One — and for Shomer Dalot Yisrael, guardian of Israel’s doors. In this teaching, the three valleys of Jerusalem form the shape of the letter shin, making the city itself God’s mezuzah at the gate of heaven. — Hebrew4Christians: Shin

Shaddai (שַׁדַּי) — “Almighty, All-Sufficient One”; one of the names of God. Written on the back of the mezuzah scroll and symbolized by the shin on its face. The name that emphasizes God as the one who is more than enough for every need. — Strong’s H7706

Shema (שְׁמַע) — “Hear, obey”; the opening word of the central Jewish declaration of faith in Deuteronomy 6:4: Shema Yisrael Adonai Eloheinu Adonai Echad — “Hear, O Israel, the Lord our God, the Lord is one.” Begins with shin. The root shama also means “to obey” — which connects to the servant’s ear at the mezuzah in Exodus 21. The Shema is the text on the mezuzah scroll. — Strong’s H8085 · Sefaria: Deuteronomy 6:4

Shomer Dalot Yisrael (שׁוֹמֵר דַּלְתוֹת יִשְׂרָאֵל) — “Guardian of the doors of Israel”; one of the traditional interpretations of the shin on the mezuzah, alongside Shaddai. The mezuzah as a marker of God’s protective presence over the household. — Chabad: Mezuzah

Beit El (בֵּית אֵל) — “House of God”; the name Jacob gave to the place where he dreamed of the ladder — the future Temple Mount on Mount Moriah in Jerusalem. Jacob declared it “the gate of heaven” — the passage quoted in Deuteronomy 6 that ends up inside the mezuzah. — Strong’s H1008 · Sefaria: Genesis 28:17

Maror (מָרוֹר) — “Bitter herbs”; eaten together with the Passover lamb per Exodus 12:8. In this teaching, the maror represents the honest cost of following Yeshua — the things one must give up, the relationships that may be lost, the suffering that comes before the sweetness. A corrective to a gospel presentation that is too lighthearted. — Strong’s H4844

Ezov (אֵזוֹב) — “Hyssop”; the plant used in Exodus 12:22 to apply the blood to the doorposts. A small, lowly plant — chosen not for strength but for its capacity to carry the blood. Also used in other purification rites throughout the Torah. — Strong’s H231

Seder (סֵדֶר) — “Order”; the word for the Passover meal and its prescribed order of rituals, readings, foods, and prayers. The last supper that Yeshua shared with his disciples was a Passover seder. A part two teaching on the Haggadah is referenced at the close of this episode. — Sefaria: Passover Haggadah

Haggadah (הַגָּדָה) — “The telling”; the text read at the Passover seder, recounting the story of the Exodus. A part two of this teaching is promised to walk through the Haggadah and its connection to Yeshua. — Sefaria: Passover Haggadah

Shalom (שָׁלוֹם) — “Peace, wholeness, completeness, well-being.” — Strong’s H7965