Jewish Holidays and Festivals
For information on the Jewish Holiday or Festival that interest you, click on any one of the following links.
The Jewish Passover / Feast of Unleavened Bread The Sabbath-(Shabbat)
The New Moon The Feast of Weeks (Pentecost - Shavuot)
The Day of Atonement (Yom Kippur) The Feast of Tabernacles / Feast of Ingathering
The Feast of Trumpets Purim Hanukkah (Feast of Lights) The Sabattic Year
The Jewish Passover / Feast of Unleavened Bread*
The Jewish Passover (Hebrew: Pesach - "to pass over" or "to spare") is anticipated with greater joy than any other Holiday. It begins on the 14th day of Nisan, which falls in our month of April. (Leviticus 23:5). It celebrates the freeing of the Jews from Egyptian Bondage after 400 years of slavery.
God brought ten plagues upon Egypt for refusing to let Israel go free. The first nine had no affect on Israel, but the last plague, the "killing of the First Born child" was to plague Israel as well, unless steps were taken to prevent it. (See Exodus 11:4 - 5)
Before God sent the last plague, He told Israel to sprinkle the blood of a slain lamb on the door posts of their homes. When the "angel of death" came to destroy the first born, he (the angel) would "pass over" any home with the blood sprinkled on it. We read of this in Exodus 12: 12 - 13:
"For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.
Preparation
A Jewish housewife begins weeks before Pesach, cleaning the entire house, making sure the smallest bit of leaven (yeast), is removed. In the Scriptures, leaven always represents sin, and therefore was normally not used in any of the sacrifices or meal offerings. God told the Jews that no leaven was to be present in the home for seven days before Passover. On Passover Eve, the husband or man of the house, with a small feather brush goes all through the house and clears it of any leaven that might have been missed. Another member goes with him holding a lighted candle. A prayer is said before this action begins:
"Blessed art thou, O Jehovah our God, King of the universe, who is sanctifying us with Thy commandments and has commanded us to remove the leaven."
From the time this prayer is said, until the search is completed, silence must be observed in the home, except for these words that are said by the men:
"All manner of leaven which is in my possession, which I have not seen, shall be accounted null and shall be regarded as the dust of the earth."
At ten o'clock the next morning, all the leaven is burned while the men repeat the above prayer. Paul was referring to this act when he said in 1 Corinthians 5: 7 -8:
"Purge out therefore the old leaven, that ye may be a new lump. As ye are unleavened. For even Christ our passover 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".
The Dress Code
The head of the family dresses in a white gown and cap, for they expect a heavenly visitor this night. His chair is slightly elevated because he sits on a white cushion embroidered with a crown. The children also play an important part of the ceremony. We read in Exodus 12: 26 -27: "And it shall come to pass, when your children shall say unto you, What mean ye by this service? That ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt."
The first Passover was eaten in haste because the Jews expected any minute to have to leave. After they had been delivered and were living in relative safety, they sat or reclined.
Every emblem, every detail, and every action by the "Master", or head of the house, points to Messiah. Some of the acts the Jews do, when asked "why these things are done", don't have an answer except to say, "it's tradition".
The Candles
At least two candles are lighted at every Jewish feast. The Jews believe that a "Heavenly visitor" is present, so the mother lights the candles to welcome the "visitor". She gives thanks that she has had the privilege of once again celebrating a feast with her family.
The Jews also believe the angels are pleased when they see this light, so they light candles at every occasion, even the Sabbath every Friday after sunset. A Jewish woman has few spiritual rights; she's not permitted to read in the synagogue from the Torah; and in Orthodox synagogues, she must sit in the rear, far away from the men, sometimes even being separated from the men by a curtain. So she cherishes this opportunity in the lighting of the candles, not realizing that this action is not Scriptural, but has been handed down through tradition by the Rabbis.
The Rabbis give this explanation for allowing the woman to have this "privilege": "Through the transgression of our first parents in the Garden of Eden, the heavenly light was quenched; and since the woman was the primary transgressor in that fall, it is up to her to rekindle the heavenly light."
The Unleavened Bread
"Seven Days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel" (Exodus 12:15)
When the Jews were preparing to leave Egypt, they didn't have time to let the dough rise. They had to eat "in haste", This unleavened bread is called matzo. There are 3 cakes made for the Passover table. In reality, they signify the Trinity which the Jews deny. One the first night of Passover, the Master of the house gives thanks over the three cakes, then they are placed in a napkin in such as way that they are separated one from the other. After giving thanks, he selects the middle loaf, leaving the first and third loaf untouched. At this point, the youngest child of the family asks the first of four questions: "Father, why do we eat unleavened bread on this night while on every other night throughout the year we eat leavened bread?"
The father then relates the story of the freeing of the Jews. The father then takes the middle cake and breaks it in half while reciting the following prayer:
"Blessed art Thou, O Lord our God, King of the universe, who has sanctified us and commanded us to eat unleavened cake."
Then they all eat a piece of the middle matzo. They then put the rest of the matzo underneath the pillow. After eating and saying more prayers, they take it from underneath the pillow and divide it among the members of the family. What they do not realize, is that this action typifies the death, burial, and resurrection of the Lord. If you were to ask a Jew why they do this, the answer would most probably be "It's Tradition". They perform an act representing the Messiah, yet they fail to understand its significance. Bitter Herbs, Eggs and Salt Water.
"And with bitter herbs they shall eat it".(Exodus 12:8)
On the table is a plate containing "bitter herbs" (horseradish), to remind the Jews of the bitterness which their forefathers had suffered while in slavery in Egypt.
Also on the table are hard-boiled eggs and slat water. The eggs represent the eyes. They are dipped into the salt water which reminds the Jews of the bitter tears that were shed during their 430 years of slavery.
The Crushed Apple
A large, red apple, representing the bricks Israel was forced to make for building the cities and temples in Egypt is also found on the Passover table. A paste is made from crushed apples, nuts, raisins and spices. This represents the mortar which the Jews had to mix. The Hebrew name for this "Mortar" is "haroseth." The apple is cut into pieces so that the core is in the shape of a brick. Every member is given a piece, reminding them of the hard labor they had to perform in Egypt.
The Passover Lamb
According to God's command in Exodus 12, the Jews were to sacrifice a lamb for the Passover dinner. Today, this is not done because the temple, where such sacrifices were to be made, is no longer standing. When the temple was destroyed by the Romans in 70 A.D. , all sacrifices of this type ceased. Today, the Jews observe Passover using only the shank bone of the lamb. The Jewish Passover lamb will not be sacrificed again until the temple is rebuilt. Plans are in the making for this to take place in Israel.
What the Jews fail to understand, is Messiah came as the "Lamb of God" to take away the need for sacrificing animals. The fact that most Christians do not understand, is that Christ, even today, still shows the scars, stripes, and wounds of His Crucifixion. Even today, Christ sits at the right hand of God, keeping as a reminder for all to see, His body as it was after the Crucifixion. John the Baptizer introduced Yeshua as "the Lamb of God that taketh away the sin of the world".(John 1:36)
Every detail concerning the lamb of Passover was fulfilled with Jesus: he must be a male lamb, without spot or blemish; is to be roasted with fire; and no bone is to be broken. (If anyone would question the "roasted with fire" part, remember the "roasting by fire" that Christ endured while hanging on the cross, completely separated from God. That is when He cried out:
"My God, My God, why hast thou forsaken me?"
The
Four Cups of Wine 
A large cup of wine is also found on the table, filled with red wine, typifying the blood. The Jews remember, were saved by the blood spread on the mantle. Four smaller cups are placed on the table, also filled with red wine. Rabbinical law commands every member of the family to drink four cups of wine on the night before Passover. But why four cups? The first three are to bring to memory the blood sprinkled on the door posts, the fourth cup represents the shed blood of Messiah. Of course, the Jews don't realize this; again, it's "tradition".
The Empty Chair and the Cup of Elijah
At one end of the table you'll find an empty chair, a plate which is not used, and another cup filled with wine. When the motzo is divided among the members of the family, a piece is placed on the empty plate, which no one touches; no one sits in this chair, and no one drinks from this cup of wine. According to the Rabbis, this place is reserved for the Prophet Elijah, whom is expected on Passover night as prophesied in Malachi 4:5.
When the hour approaches midnight, nearing the completion of the Passover dinner, the youngest member of the family goes to the door and throws it open while everyone around the table turns toward the door, anxiously awaiting the entrance of Elijah. After waiting for some time for the arrival that never comes, the door is closed, there is weeping and sadness, which lasts for some time. Then the father (or head of the house0 cries out: "How long, oh God, must we suffer for our transgressions? How long shall we be persecuted and mocked by the heathen" When will the Messiah come? How long? How long oh God?"
The Passover is concluded with the singing or reciting of a hymn called "Hallel" from "Hallelujah". This is taken from Psalms 113;118 and 136. These are Messianic Psalms, but unfortunately, the Jews do not understand this because of the denial of Jesus as the promised Messiah of Israel. After the hymn, everybody shakes hands around the table. Before the Nation of Israel was a reality, they would say: "Today we celebrate here, but next year we will celebrate in Jerusalem." Now, the Jews in Israel say: "How long do we have to wait for our Messiah?" And they leave the Passover table with heavy hearts.
It is sad that the Jew cannot comprehend the deep meanings of Passover, and how it points to the Messiah.
During New Testament times large crowds gathered in Jerusalem to observe Passover.
Jesus was crucified during the Passover event. He and His disciples ate a Passover meal together on the eve of His death. During this meal Jesus said, "This is my body," and "this cup is the new testament in my blood" (Luke 22:7, 19-20). The New Testament identifies Christ with the Passover sacrifice: "For even Christ our Passover is sacrificed for us" (1 Cor. 5:7).
*(Excerpted from "The Hebrew Passover" by Dr. Charles Halff, Founder Christian Jew Foundation, PO Box 345. San Antonio Texas 78292 www.cjf.org )
The Seven Feasts**
There are 7 "feasts of the Lord" as set forth in the book of Leviticus: "Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts...These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons." (Lev. 23: 2 - 4)
These Feasts (or "Festivals) in one way or another, are a "type" or picture of Messiah. It has been said that Jesus can be found on any page of the Bible....and it's true! All these feasts have a prophetic significance.
Feasts and Festivals were regular religious celebrations remembering God's great acts of salvation in the history of His people. Many of them were timed according to cycles of seven. The cycle of the week with its climax on the seventh day, provided the basis for much of Israel's worship: as the seventh day was observed, so was the seventh month (which contained four of the national festivals), and the seventh year, and the fiftieth year (the year of Jubilee), which followed seven cycles each of seven years.
Each began on the fifteenth of the month--at the end of two cycles of weeks and when the moon was full. Pentecost also was celebrated on the fifteenth of the month and began fifty days after the presentation of the firstfruits--the day following seven times seven weeks.
The seventh day of each week was listed among the festivals (Lev. 23:1-3). It functioned as a reminder of the Lord's rest at the end of the creation week (Gen. 2:3) and also of the deliverance from slavery in Egypt (Deut. 5:12-25). The Sabbath day was observed by strict rest from work from sunset until sunset (Ex. 20:8-11)
Each person was to remain in place and not engage in travel (Ex. 16:29; Lev. 23:3). Despite such restrictions even as kindling a fire or any work, the Sabbath was a joyful time.
This festival was a monthly celebration characterized by special offerings, great in quantity and quality, and with the blowing of trumpets. According to Amos 8:5, business ceased. The festivals of the new moon and sabbath are often mentioned together in the Old Testament (Isaiah. 1:13; 66:23; Ezekiel. 45:17; 46:1,3).
The Feast of Weeks (Pentecost)
The second of the three annual festivals was Pentecost, also called the feast of weeks (Ex. 34:22; Deut. 16:10,16; 2 Chron. 8:13), the feast of harvest (Ex. 23:16), and the day of firstfruits (Num. 28:26).
It was celebrated seven complete weeks, or fifty days, after Passover (Lev. 23:15,16; Deut. 16:9); therefore, it was given the name Pentecost.
Essentially a harvest celebration, the term "weeks" was used of the period of grain harvest from the barley harvest to the wheat harvest, a period of about seven weeks. At this time, the Lord was credited as the source of rain and fertility (Jer. 5:24). It was called "day of firstfruits" (Num. 28:26) because it marked the beginning of the time in which people were to bring offerings of firstfruits. It was celebrated as a sabbath with rest from ordinary labors and the calling of a holy convocation (Lev. 23:21; Num. 28:26). It was a feast of joy and thanksgiving for the completion of the harvest season. The able-bodied men were to be present at the sanctuary, and a special sacrifice was offered (Lev. 23:15-22; Num. 28:26-31).
Later tradition associated the feast of weeks with the giving of the law at Sinai. It had been concluded by some that Exodus 19:1 indicated the law was delivered on the fiftieth day after the Exodus. Some thought that Deuteronomy 16:12 may have connected the Sinai event and the festival, but Scripture does not indicate any definite link between Sinai and Pentecost. In the New Testament the Holy Spirit came upon the disciples at Pentecost (Acts 2:1-4), at the festive time when Jews from different countries were in Jerusalem to celebrate this annual feast. See Pentecost.
The Day of Atonement (Yom Kippur)
The Day of Atonement came on the tenth day of the seventh month (Tishri-around September/October.) and the fifth day before the feast of tabernacles (Lev. 16:1-34; Num. 29:7-11). According to Leviticus 23:27-28, four main elements comprise this most significant feast. First, it was to be a "holy convocation," drawing the focus of the people to the altar of divine mercy. The holy One of Israel called the people of Israel to gather in His presence and give their undivided attention to Him. Secondly, they were to "humble their souls" ("afflict your souls," Lev. 23:27 KJV). This was explained by later tradition to indicate fasting and repentance. Israel understood that this was a day for mourning over their sins. The seriousness of this requirement is reiterated in Leviticus 23:29, "If there is any person who will not humble himself on this same day, he shall be cut off from his people" (Lev. 23:29 NASB). Thirdly, offerings are central to the day of atonement. The Bible devotes an entire chapter (Lev. 16) to them; they are also listed in Numbers 29:7-11. In addition to these, when the day fell on a sabbath, the regular sabbath offerings were offered. The fourth and final element of the day involved the prohibition of labor. The day of atonement was a "sabbath of rest" (Lev. 23:32), and the Israelites were forbidden to do any work at all. If they disobeyed, they were liable to capital punishment (Lev. 23:30).
The center point of this feast involved the high priest entering the Holy of Holies. Before entering, the high priest first bathed his entire body, going beyond the mere washing of hands and feet as required for other occasions. This washing symbolized his desire for purification. Rather than donning his usual robe and colorful garments (described in Ex. 28 and Lev. 8), he was commanded to wear special garments of linen. Also, the high priest sacrificed a bullock as a sin offering for himself and for his house (Lev. 16:6). After filling his censer with live coals from the altar, he entered the Holy of Holies where he placed incense on the coals. Then he took some of the blood from the slain bullock and sprinkled it on the mercy seat and also on the ground in front of the ark, providing atonement for the priesthood (Lev. 16:14-15). Next he sacrificed a male goat as a sin offering for the people. Some of this blood was then also taken into the Holy of Holies and sprinkled there on behalf of the people (Lev. 16:11-15). Then he took another goat, called the "scapegoat" (for "escape goat"), laid his hands on its head, confessed over it the sins of Israel, and then released it into the desert where it symbolically carried away the sins of the people (Lev. 16:8,10). The remains of the sacrificial bullock and male goat were taken outside the city and burned, and the day was concluded with additional sacrifices.
According to Hebrews 9-10, this ritual is a symbol of the atoning work of Christ, our great high Priest, who did not need to make any sacrifice for Himself but shed His own blood for our sins. As the high priest of the Old Testament entered the Holy of Holies with the blood of sacrificial animals, Jesus entered heaven itself to appear on our behalf in front of the Father (Heb. 9:11,12). Each year the high priest repeated his sin offerings for his own sin and the sins of the people, giving an annual reminder that perfect and permanent atonement had not yet been made; but Jesus, through His own blood, accomplished eternal redemption for His people (Heb. 9:12).
The modern Jewish Day of Atonement (Yom Kippur) is devoid of blood sacrifice but does include a ten-day period (called "days of awe") of penitence, prayer, and fasting in preparation for the most solemn day on the Jewish religious calendar. The feast of Rosh Hashanah (the Jewish New Year) initiates this ten-day period.
The Feast of Tabernacles / Feast of Ingathering
The fourth annual festival was the feast of tabernacles (2 Chron. 8:13; Ezra 3:4; Zech. 14:16), also called the "feast of ingathering" (Ex. 23:16; 34:22),and "the feast to the Lord" (Lev. 23:39; Judg. 21:19). Sometimes it was simply called "the feast" because it was so well known. Its observance combined the ingathering of the labor of the field (Ex. 23:16), the fruit of the earth (Lev. 23:39), the ingathering of the threshing floor and winepress (Deut. 16:13), and the dwelling in booths (or "tabernacles"), which were to be joyful reminders to Israel (Lev. 23:41; Deut. 16:14). The "booth" in Scripture is not an image of privation and misery, but of protection, preservation, and shelter from heat and storm (Psalms. 27:5; 31:20; Isa. 4:6). The rejoicing community included family, servants, widows, orphans, Levites, and sojourners (Deut. 16:13-15).
The feast began on the fifteenth day of Tishri (the seventh month), which was five days after the day of atonement. It lasted for seven days On the first day, booths were constructed of fresh branches of trees. Each participant had to collect twigs of myrtle, willow, and palm in the area of Jerusalem for construction of the booths. Every Israelite was to live for seven days in these during the festival, in commemoration of when their fathers lived in such booths after their Exodus from Egypt. The dedication of Solomon's Temple took place at the feast (1 Kings 8:2).
After the return from Exile, Ezra read the law and led the people in acts of penitence during this feast (Neh. 8:13-18). Later, Josephus referred to it as the holiest and greatest of the Hebrew feasts.
The eschatological visions which speak of the coming of all nations to worship at Jerusalem refer to the feast of booths on the occasion of their pilgrimage (Zech. 14:16-21).
Modern Rosh Hashanah is traced back to the so-called "Feast of Trumpets," the sounding of the trumpets on the first day of the seventh month (Tishri) of the religious calendar year (Lev. 23:24; Num. 29:1). The trumpet referred to here was the shofar, a ram's horn. It was distinctive from the silver trumpets blown on the other new moons. Silver trumpets were sounded at the daily burnt offering and at the beginning of each new month (Num. 10:10), but the shofar specifically was blown on the beginning of the month Tishri. (Probably the silver trumpets were also blown since it was also the new moon.)
This day evolved into the second most holy day on the modern Jewish religious calendar. It begins the "ten days of awe" before the day of atonement. According to Lev. 23:24-27 the celebration consisted of the blowing of trumpets, a time of rest, and "an offering made by fire." The text itself says nothing specifically about a New Year's Day, and the term itself (rosh hashanah) is found only one time in Scripture (Ezek. 40:1) where it refers to the tenth day. The post-exilic assembly on the first day of the seventh month, when Ezra read the law, was not referred to as a feast day (Neh. 8:2-3). The fact that the Old Testament contains two calendars--a civil and a religious one--further complicates our understanding of the origins of this holiday. Until modern times this day did not appear to be a major feast day.
commemorating the deliverance of the Jews from genocide through the efforts of Esther (Esther 9:16-32) derives its name from the "lot" (pur) which Haman planned to cast in order to decide when he should carry into effect the decree issued by the king for the extermination of the Jews (Esther 9:24).
It was celebrated on the fourteenth day of Adar (March) by those in villages and un-walled towns and on the fifteenth day by those in fortified cities (Esther 9:18,19). No mention of any religious observance is connected with the day; in later periods, the Book of Esther was read in the synagogue on this day. It became a time for rejoicing and distribution of food and presents.
The other post exilic holiday was Hanukkah, a festival which began on the twenty-fifth day of Kislev (Dec.) and lasted eight days. Josephus referred to it as the Feast of Lights because a candle was lighted each successive day until a total of eight was reached. The festival commemorates the victories of Judas Maccabeus in 167 B.C. At that time, when Temple worship was re-instituted, after an interruption of three years, a celebration of eight days took place. The modern celebration does not greatly affect the routine duties of everyday life. This feast is referred to in John 10:22, where it is called the feast of dedication.
Each seventh year Israel celebrated a sabbath year for its fields. This involved a rest for the land from all cultivation (Ex. 23:10,11). Other names for this festival were sabbath of rest (Lev. 25:4), year of rest (Lev. 25:5), year of release (Deut. 15:9), and the seventh year (Deut. 15:9).
The sabbatic year, like the year of jubilee, began on the first day of the month, Tishri. This observance is attested by 1 Maccabees 6:49, 53 and Josephus. Laws governing this year of rest included the following:
(1) the soil, vineyards, and olive orchards were to enjoy complete rest (Ex. 23:10,11: Lev. 25:4-5);
(2)The spontaneous growth of the fields or trees (Isa. 37:30) was for the free use of the hireling, stranger, servants, and cattle (Ex. 23:10,11; Lev. 25:6-7). A fruitful harvest was promised for the sixth year (Lev. 25:20-22).
(3) Debts were released for all persons, with the exception of foreigners (Deut. 15:1-4). Probably this law did not forbid voluntary payment of debts. Also no one was to oppress a poor man.
(4) Finally, at the feast of tabernacles during this year, the law was to be read to the people in solemn assembly (Deut. 31:10-13).
Jewish tradition interpreted 2 Chronicles 36:21 to mean that the seventy years' captivity was intended to make up for not observing sabbatic years. After the captivity this sabbatic year was carefully observed.
This was also called the year of liberty (Ezek. 46:17). Its relation to the sabbatic year and the general directions for its observance are found in Leviticus 25:8-16,23-55. Its bearing on lands dedicated to the Lord is given in Leviticus 27:16-25.
After the span of seven sabbaths of years, or seven times seven years (49 years), the trumpet was to sound throughout the land; and the year of jubilee was to be announced (Lev. 25:8-9). Although Scripture does not record any instance of the public celebration of this year, Hebrew tradition refers to it.
The law states three respects in which the jubilee year was to be observed:
(3) Redemption of slaves--every Israelite, who through poverty had sold himself to another Israelite or to a foreigner settled in the land, if he had not been able to redeem himself or had not been redeemed by a kinsman, was to go free with his children (Lev. 25:39-41).
It appears that the year of jubilee was a time of such complete remission of all debts that it became a season of celebration of freedom and grace. In this year oppression was to cease, and every member of the covenant family was to find joy and satisfaction in the Lord of the covenant. God had redeemed His people from bondage in Egypt (Lev. 25:42), and none of them was again to be reduced to the status of a perennial slave. God's child was not to be oppressed (Lev. 25:43,46); and poverty could not, even at its worst, reduce an Israelite to a status less than that of a hired servant, a wage earner, and then only until the year of jubilee (Lev. 25:40).
**(From "The Holman Bible Dictionary" on CD)