When the seven days of Sukkot come to an end, a different day arrives: Shemini Atzeret, the celebration of the eighth day. Its name says it all: it is one day after the seven days of Sukkot, and from this it takes its name.

Just as Shavuot closes the spring festivals, Shemini Atzeret closes the winter festivals. But it is not simply “one more day of celebration.” It is something else.

“Stay a Little Longer with Me”

Through this celebration, God invites us to remain longer with Him, even when a festival as extended as Sukkot has ended. After days of repentance and of dwelling in the sukkah, the reason for this day lies in dwelling in His presence.

It is like when the visitor you love most is about to leave and you say to them: stay one more day. That is Shemini Atzeret: God asking us for one more day with Him.

A Nuptial Feast on Intimacy with God

This festival was always regarded as a high expression of intimacy with God, and it is seen symbolically as a nuptial encounter between Him and His people.

In this context, Shavuot is seen as the feast of the marriage contract, and Shemini Atzeret as the moment of greatest intimacy: the consummation of that contract. It is not the feast of the crowd or of the noise; it is the feast of the face-to-face encounter.

Rejoicing in the Scripture

In the days of the Second Temple, the celebration of Shemini Atzeret was combined with another meaning: Simchat Torah, the rejoicing in the Scripture, which marks the end of the Torah reading cycle and the beginning of a new cycle.

With the destruction of the Temple and the reduction of the reading cycle from three years to one, the meaning of Simchat Torah remained as the principal one of that day, although the distinctive rejoicing of Shemini Atzeret was always very marked.

In Way Up, as we return to the triennial cycle of the parashot — the three-year cycle of New Testament times — we celebrate Simchat Torah at this time: when the cycle is completed, the reading of the end is added (by a “bridegroom of the Torah,” the Chatan Mesayem, the one who finishes) together with the reading of the beginning of the new cycle (by the other bridegroom, the Chatan Mathil, the one who begins).

That is why on Simchat Torah both portions are read: the one that closes and the one that opens. We finish the journey… and we begin again.

How Is This Feast Lived?

With overflowing joy. When Simchat Torah is celebrated, the community’s copies of the biblical texts are brought out, and in dancing processions people sing around them, celebrating the rejoicing for the study and teaching of the divine message in His Scripture.

It is a day of service with praises and dances, and of Seudah Hamitzvah, the festive meal of the commandment, shared in community.

Finishing to Begin Again

There is something profoundly beautiful about this feast: we celebrate not only what we finish, but what we are about to begin. The Word is not exhausted; it is completed and begins again, like a river that never stops flowing.

This Simchat Torah, do not stand watching from afar. Take hold of the Scripture, dance with it, sing to it, and begin the cycle anew with a burning heart. Because in the end, that is what it is all about: remaining one more day with Him… and then another, and another, until His presence becomes our home.

Chag Sameach! Happy Simchat Torah! 🎉📜

Author: Dr. Liber Aguiar

1. The Historical Controversy: Who Fixed the Calendar?

Traditional narrative attributes the creation of the calculated calendar to Hillel II (4th century). Nevertheless, contemporary experts, such as Dr. Rachel Elior of the Hebrew University of Jerusalem, argue that this system was not fully consolidated until the 10th century with Hayyim Gaon.

It is striking that the Talmud contains no clear record of this reform by Hillel II. On the contrary, the Talmud meticulously describes how the Sanhedrin received eyewitnesses of the new moon (Rosh Chodesh) to declare the beginning of the month. The current rabbinic calendar—based on a 19-year cycle with fixed intercalary months (3, 6, 8, 11, etc.)—ignores fundamental biblical variables such as the ripening of the barley (Aviv).

2. The Problem of Authority and Semikhah

For the believer in the Messiah, the underlying question is not merely technical, but one of authority: Who constituted these rabbis as “judges” over Israel to alter the appointed times (Moadim)? The principle of authority in the Torah requires judges to have a direct chain of transmission from Moses, known as Semikhah. However, rabbinic Judaism itself admits that this chain was broken following the Roman persecutions and the destruction of the Second Temple.

Rabbinic Acknowledgment (Maimonides, Mishneh Torah, Hilkhot Sanhedrin 4:11):

“It appears to me that if all the wise men in the Land of Israel were to agree to appoint judges and grant them Semikhah, they would have Semikhah… However, the original chain of Semikhah that began with Moses our teacher was interrupted… and today we do not possess judges with original Semikhah.”

Analysis of Interrupted Authority:

• Generations without Semikhah: The Talmud (Sanhedrin 13b-14a) details the desperate efforts of Rabbi Yehuda ben Baba to preserve Semikhah under Hadrian’s persecution but acknowledges that the structure of the Sanhedrin as a court with biblical authority expired. Subsequent rabbis called themselves “sages,” but they lost the capacity to legislate changes affecting Torah commandments permanently.

• The Paradox of Halakhah d’Rabanan: While the implementation of rabbinic laws serves an organizational function, Halakhah establishes that a law of the sages cannot invalidate a law of the Torah (Devarim). The calendar, being an explicit commandment to determine the Feasts of the Eternal, enters into direct conflict when based on human calculations that ignore biblical observation.

• The Authority of the Messiah as Aleph-Tav: For us, this historical interruption confirms the need for a higher authority. While modern Hebrew roots often “demote” the Messiah to a mere rabbi, we recognize that His authority as the Aleph-Tav changes the entire legal landscape. He not only confirmed the first-century calendar but possesses the inherent authority to restore what men, by necessity or error, altered.

3. The Jewish Perspective: A “Temporary” Change

We must understand, without an inquisitive spirit, why rabbinic Judaism made these changes. In the absence of the Temple and the impossibility of convening the Sanhedrin in the Land of Israel to receive witnesses, the calculated calendar was the only option to maintain unity in the Diaspora.

The fascinating part is that Jewish thought itself admits these changes are transitory. They are not considered a “new revelation,” but an emergency measure meant to be revoked.

Acknowledgment of Transience (Maimonides, Sefer HaMitzvot, Positive Commandment 153):

“This [fixing the calendar by calculation] is a law that we only practice in the Diaspora due to the destruction of the Temple and the absence of a Sanhedrin in the Land of Israel… But when the Messiah comes and the Temple is rebuilt, we will necessarily return to the system of direct observation and the testimony of witnesses, for that is the eternal law of the Torah.”

Analysis of the Expected Restoration:

• The Messiah as Restorer: From a rabbinic perspective, this “necessary change” has no eternal repercussion; they expect that when the Messiah comes, He will “fix” these details and put the original calendar into practice. In other words, even traditional Judaism believes the Messiah will restore the calendar!

• The Paradox of the Follower of Yeshua: Here lies our greatest certainty: if the Messiah has already come (Yeshua) and He already confirmed the observation calendar of the first century, why should we follow a calendar that is supposed to be “temporary” until He arrives?

• Return to the Land: The rabbinic calendar was designed to survive in dispersion. However, for those of us reached by the Messiah’s redemption and returning to the roots of the faith, the logical path is to live under the restored calendar He already validated, anticipating the fullness of the Kingdom.

4. Epiphanius’ Testimony and the 4th-Century Context

Epiphanius of Salamis is often cited to validate the current rabbinic calendar, but an analysis of the original text reveals that Epiphanius was describing a crisis of unity, not an established norm. He refers to the calendar of the first-century Pharisees, which—according to his testimony—the Jews of his time were beginning to lose.

The Quote from Epiphanius (Panarion 70.10.2):

“The apostles decreed nothing regarding this [the day of Passover], but said: ‘We do not care when you celebrate it, as long as you do not commit errors.’ But when the Jews were in a state of disorder and had lost the correct reckoning, the apostles said: ‘Even if they err, do not worry… celebrate it when they do.'”

Technical Analysis of the Text:

• Apostolic Rule vs. Innovation: Epiphanius mentions a prior “apostolic rule.” If the text he cites existed, it predates the Hillel II reform. Therefore, the apostles referred to the observation calendar of the Second Temple, not the mathematical system that emerged centuries later.

• The Roman Church and Nicaea: Epiphanius openly admits that the Roman Church, which he represented, changed this rule after the Council of Nicaea to separate from Jewish practice. As researchers, we understand this Roman change lacks biblical basis, as does the subsequent rabbinic shift.

• The “Jewish Disorder”: The phrase “when the Jews… had lost the correct reckoning” is key. It confirms that in the 4th century, the system was in crisis. This indicates the calendar change began as an emergency measure in the academies of Sura and Pumbedita and was exported through the Diaspora until being fixed in the era of the Geonim.

Conclusion

When reading Epiphanius in context, it is clear that the modern calculated calendar is not what he is defending; he is documenting how the 4th-century Jewish world was losing the precision of the Messiah’s original calendar. If we are followers of Messiah (Mashiach), our compass should not be the “disorder” of the 4th century, but the originality of the first century that the Messiah Himself validated with His presence and fulfillment of the Feasts.

It is important to persevere in excellence, yet we must not “drown in a glass of water” over these legal debates. As believers, our justification rests upon the redemptive work of the Messiah. However, if we seek the originality of our faith, it is most logical to follow the model our Master accepted and confirmed.

The modern rabbinic calendar was a human solution for a people in exile without a Temple or Messiah. But for those who have found the Messiah, the restoration has already begun. By seeking biblical observation, we are not inventing something new; we are returning to what the Eternal entrusted to His people from the beginning and what Yeshua, the Final Authority, validated with His life.

“Then God said, ‘Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons (Moadim), and for days and years.'” — Genesis 1:14

Author: Dr. Liber Aguiar

The Historical Cause: A Fleeting Leadership and a Tragic End

Following the destruction of Jerusalem and the First Temple by the Babylonians in 586 BCE, King Nebuchadnezzar appointed Gedaliah ben Ahikam as governor of the region of Judah. His mission was to govern the Jews who had remained in the land, offering an opportunity for reconstruction under benign leadership.

However, his rule was short-lived. On the third day of the month of Tishrei, Gedaliah was assassinated by a jealous rival named Ishmael ben Nethaniah, a Jew of royal blood. This assassination was an act of treachery that not only ended Gedaliah’s life but also destroyed the only hope for Jewish leadership in the land, leading the remaining population to flee to Egypt for fear of Babylonian reprisal.

This event marked the end of any sovereign Jewish presence in the Land of Israel during the exile.

The Fast in Exile and its Inclusion in the Moadim

The prophets of that era, such as Jeremiah and Zechariah, make reference to this fast. In the book of Zechariah, God speaks through His prophet about the fasts observed during the exile (the fasts of the fourth, fifth, seventh, and tenth months). The Fast of Gedaliah is the “fast of the seventh month.”

Later, in Zechariah 8:19, God announces that these fasts of mourning are part of the “joy and gladness” that come in the Moadim (God’s appointed times). This demonstrates that what began as a day of lamentation was already being transformed by God into a time of reflection for the good of His people. In this sense, God includes the Fast of Gedaliah as part of His Moadim, while simultaneously linking it to the promise of redemption in the Messiah.

How the Fast is Observed

Unlike major fasts such as Yom Kippur, the Fast of Gedaliah is considered a “minor” fast. This does not suggest a lack of importance—as it is a Moed—but rather that its observance lasts only from dawn to nightfall. This allows the day to be one of reflection without the same “rigor” as a full fast, granting believers the time and energy to meditate on its meaning.

What the Fast of Gedaliah Represents

As previously mentioned, this fast goes beyond mere mourning for the death of a leader. Its deep meaning focuses on:

• Reflecting on the Consequences of Treachery: Gedaliah’s assassination was an act of internal violence. It reminds us that the greatest tragedies can come from our own brothers; therefore, no one is exempt from committing this sin. It is a day to meditate on the dangers of envy, betrayal, and the lack of unity within the faith community.

• Making Decisions Under God’s Guidance: Gedaliah’s death caused panic, and the people made the decision to flee to Egypt without consulting God. This act sealed their fate. The fast invites us to reflect on the importance of seeking the divine will before making crucial decisions, especially in times of crisis when tension clouds our judgment. Thus, it is something to be internalized during times of peace, so that when a crisis arrives, we may act according to a pattern of life already established for such moments.

• Asking God to Guard Us from Betraying His Servants: Ishmael’s sin was not only murder but the betrayal of a man whom God had placed in a position of authority for the good of His people. Regardless of our opinion of someone, God knows what we do not know about that person, and that is why He chose them. The Fast of Gedaliah calls us to pray for the humility and loyalty necessary to support, rather than betray, those He has placed as servants for the sake of His Kingdom.

In conclusion, the Fast of Gedaliah is a reminder that true destruction often comes from within, but it is also a promise that God can redeem even the worst tragedies and guide His people toward a future of joy and restoration.

Author: Dr. Liber Aguiar

Yom Teruah

Date and General Purpose

Yom Teruah is celebrated on the first day of the seventh Hebrew month, Tishrei, which corresponds to September or October in the Gregorian calendar. Historically, it had an agricultural character as the start of the harvest month, but after the Babylonian exile, it also acquired the meaning of the beginning of the civil New Year.

Beyond these historical dimensions, Yom Teruah is a day of repentance, reflection, and spiritual renewal. Tradition teaches that it is Yom HaDin (the Day of Judgment), when God judges all creatures and determines what will happen in the coming year.

The central purpose of this Moed is to summon the community to listen to the divine call, review their daily lives in the light of Scripture, and respond with a willing heart. The Shofar announces that God’s judgment will be fully manifested on Yom Kippur, ten days later.

Practices and Rituals

The preparation for Yom Teruah is not limited to a single day; it is part of a process that begins with the month of Elul, a time of prayer, reflection, and Selichot. During the Moed, the following practices stand out:

1. The Sound of the Shofar

The Shofar is the heart of the celebration. Its blasts awaken the soul, call for repentance, and summon us to return to God. Each sequence—Tekia, Shevarim, Teruah—is like a spiritual language expressing supplication and brokenness. Its sound also evokes the blast at Sinai, reminding us of the eternal covenant.

2. Preparation and Teshuvah

The spirit of Yom Teruah is Teshuvah (returning to God). It is customary to observe a partial fast (Tzom) the day before, accompanied by Tevilah (immersion) as a sign of purification. During Elul and the Ten Days of Teshuvah, Selichot (supplications) are recited after the Amidah, opening the heart to forgiveness and reconciliation.

3. Festive Meals

Although it is a solemn time, it is also festive. Meals are prepared with symbols of blessing: apples with honey, expressing the desire for a sweet year; pomegranates, representing abundance and merit; and dates, evoking prosperity. During the Kiddush, the Shehecheyanu blessing is added, giving thanks for reaching this season.

4. Blessings and Greetings

During Yom Teruah, it is common to wish others: “Ketivah ve’Chatimah tovah,” which means: “May you be inscribed and sealed for good in the Book of Life.” This gesture strengthens community unity and reminds us that we all stand together before the Creator.

5. Community Services

In services with a Minyan (quorum), texts regarding the Korbanot (sacrifices) designated for this day are read. In the Amidah, the special prayer Teka Beshofar is added, which cries out for the blast of the great Shofar in the final redemption.

6. Reading of the Psalms

The liturgy of Yom Teruah includes psalms that express joy, supplication, and trust: 24, 47, 81, 98, 130, and 150. These psalms guide prayer with language that connects the soul with divine sovereignty.

Other Names and Meanings

Yom Teruah receives several names that enrich its spiritual meaning:

• Yom Hazikaron (Day of Remembrance): A reminder of past deeds and God’s faithfulness.

• Yom HaDin (Day of Judgment): When the actions of each person are weighed before God.

• HaMelech (The King): A solemn proclamation of divine royalty over the universe.

• Yom HaKeseh (Day of Concealment): The mystery of a day “hidden” in the lunar renewal.

• Rosh Hashanah LaIlanot (New Year of the Trees): Preserving echoes of its agricultural origin.

Conclusion: The Eternal Echo of the Shofar

Yom Teruah is not just a holiday on the calendar; it is an eternal call to the human heart. The echo of the Shofar wakes us from routine, reminding us that time is a gift and that every year is an opportunity to return to the Creator with sincerity.

May the sound of the Shofar resonate this Yom Teruah not only in our ears but in the deepest part of our soul, leading us to genuine repentance and a spiritual renewal that illuminates the entire year ahead.

Author: Dr. Liber Aguiar

Traditionally, the Selichot prayers are recited at the beginning of the day or during moments of deep stillness in the pre-dawn hours, when the heart is most sensitive and open. They are integrated into the Tefillah (prayer), specifically after concluding the Amidah, as an addition of petition and reflection, asking for forgiveness and renewing the commitment to walk in obedience.

Core Elements of Selichot

Each part of the Selichot guides us step-by-step through the process of repentance and spiritual preparation:

1. Ashrei (Psalm 145) This psalm, also called “Tehillah L’David,” opens the heart in praise before entering into supplication. Acknowledging the Creator’s greatness and proclaiming His eternal goodness reminds us that we approach a merciful and trustworthy God.

2. Ori V’yishi (Psalm 27) “Adonai is my light and my salvation—whom shall I fear?” This psalm becomes a hymn of confidence amid the spiritual preparation. It reminds us that although we examine ourselves sincerely, we do so not in paralyzing fear, but with the certainty that His light guides our way.

3. Anenu This is a brief but intense supplication: “Answer us, O Lord.” It teaches us to depend totally on the divine response and to recognize that without His intervention, our spiritual life lacks strength.

4. Avinu Malkeinu “Our Father, Our King.” This prayer unites tenderness and majesty: we address God with the intimacy of children and at the same time with the reverence due a King. It is a reminder that repentance is not just a legal act, but also a return to the Father’s home.

5. Shema Koleinu “Hear our voice.” Here the worshiper opens their heart, asking God not to close His ears to our pleas. It represents the vulnerability of the soul that recognizes its fragility and cries out for mercy.

6. Viduy (Deuteronomy 9:4–19) This is the confession of sins. The passage evokes Moses’ intercession for Israel after the sin of the golden calf, reminding us that acknowledging our faults is the first step toward receiving forgiveness. Without confession, there is no restoration.

7. Keili Rachum “O Compassionate God.” This cry acknowledges the essential character of the Creator: compassion, patience, and mercy. It opens us to trust in His forgiveness even when we feel the weight of our failures.

8. The Thirteen Attributes of Mercy (Exodus 34:6–7) This is the core of the Selichot. By reciting the thirteen attributes proclaimed to Moses on the mountain, we remember that divine mercy does not depend on our perfection, but on His covenant and eternal faithfulness. Each attribute is a key that opens God’s heart toward us.

The Call of Elul

The month of Elul, the Selichot prayers are an invitation to pause, look inward, and prepare our soul for the holy days that approach. It is not just about repeating ancient prayers, but about allowing every word to mold our heart and incline it toward forgiveness and renewal.

Incorporating the Selichot into our devotional time this month is an act of humility and love: it reminds us that we are not alone in our spiritual search and that the Creator is always willing to answer a contrite heart.

May every supplication this month draw us closer to our Father and our King through Jesus our Savior, and may we be able to present ourselves on Yom Teruah and Yom Kippur with a clean heart, trusting in His eternal mercy.

Author: Dr. Liber Aguiar

The Talmud tells us that on this day, the maidens would dress in white and go out to the vineyards to dance joyfully, to be seen by the single young men. The most beautiful part is that, to avoid distinction between the rich and the poor, many women would lend dresses to others, so that everyone presented themselves equally, showing only the beauty of their inner self and their face. During the dance, they would sing to the young men:

“Lift up your eyes, do not seek only external beauty; look at the heart and the family, because external beauty is fleeting.”

The 15th of Av also recalls two very significant historical moments:

Initially, the tribes of Israel could only marry within their own tribe to safeguard the territories that were allocated (Numbers 27:1–11). Later, after the war against the tribe of Benjamin, marrying their maidens was forbidden (Judges 20). However, realizing that this tribe was at risk of disappearing, marriage between the tribes was once again permitted (Judges 21). It was a reminder that unity and love are stronger than divisions.

Also on that same date, King Josiah corrected a past error: King Jeroboam had erected alternative temples to keep the northern tribes away from Jerusalem (1 Kings 12). Josiah restored the worship of the true God (2 Kings 23).

These two stories show us something essential: true love, both human and spiritual, cannot be sustained without unity and without a heart that seeks the eternal.

What Does Tu B’Av Teach Us Today?

Many young people often ask: “How can I know if someone is the partner God has for me?” The answer is simpler than it seems:

1. Someone who truly attracts and pleases you.

2. Someone who reciprocates your feelings and shares your heart.

3. Someone who brings you closer to God and strengthens your faith.

If these three things are present, then there are clear signs of true love. That is why this day, although not a commandment or mandatory calendar date, has been considered an auspicious moment to get engaged, confirm a love, or renew the union in marriage.

Beyond Human Love

Tu B’Av is also a reminder of a greater love: the love between God and His people. Just as the love between a man and a woman is built physically and spiritually, our relationship with God must also be complete and true. Therefore, many take advantage of this day to read the Song of Songs, a poem of spiritual love, and Ephesians 5:21–33, where Paul speaks of the union between husband and wife as a reflection of the bond between the Messiah and His community.

An Invitation

Celebrating Tu B’Av today is more than an ancient tradition. It is an opportunity to remember that:

• True love does not distinguish social classes.

• Authentic love unites, it does not divide.

• And the love that endures always has a spiritual foundation.

If you already celebrate it, allow each year to be a reminder to renew your commitment to your partner and to God. And if you have never celebrated it, this can be a beautiful moment to start.

Author: Dr. Liber Aguiar

With the arrival of dusk today, April 22, 2024, we begin the 14th day of Nisan according to the biblical calendar. If we were in the third year of Jesus’ ministry, we would be immersed in excitement and expectation, as tomorrow we would need to bring our lamb to the temple to be sacrificed on this Passover day (Pesach, in Hebrew). Everything must be meticulously coordinated, for after the sacrifice, we must roast the lamb and consume it completely when night falls in a special dinner called The Order (Seder, in Hebrew), which could easily last four hours.

Why is this Passover meal special? First, because the lamb must be eaten, and second, because it is also the first day of the following festival, the Feast of Unleavened Bread (in Hebrew, Matzot). God had taught that this first day of the Feast of Unleavened Bread would be a day of rest (in Hebrew, Shabbat), regardless of the day of the week it fell on. Some special foods, such as bitter herbs and, of course, unleavened bread, were also to be eaten.

However, what would we do on this first night if the lamb has not yet been sacrificed and the Feast of Unleavened Bread has not yet begun? Simple, it is the night of “preparation,” known to the Jews as the First Celebration (in Hebrew, Hagigah Rishonah) or Passover Eve (in Hebrew, Erev Pesach). Both in the first century and today, the main focus of this night is:

• Preparing the home for that first rest day of the Feast of Unleavened Bread, where the house must be clean of any residue of fermented flour.
• Preparing all the foods that need to be ready for such a busy day.
• Preparing the home and table to represent all The Order and the beauty of a place where the children of the King will gather.
• Preparing the family with all the elements of such a special Order, which includes Bible readings, songs, reflection, and thanksgiving.
• Preparing, in the case of rabbis with disciples, their followers prophetically.
• It is a precious moment to involve the children in the entire Passover process.

When we understand the importance of this Passover Eve night, it is not difficult to see why Jesus chose this moment to teach His disciples how they should conduct future Passover dinners. Unfortunately, years later, the church, immersed in its debates and internal betrayals, ended up losing this valuable treasure. Understanding this, there was no need to invent another date to celebrate. Understanding this, there was no need to invent a Holy Supper, completely alien to the three-hour walk through the mysteries of God through the Order of Passover. Understanding this, we would not have believed that Jesus died on a Friday and rose on a Sunday, completely disregarding the prophecy of three days and three nights that announces it to us. Allow me to conclude with a text from the apostle Paul in the face of the first deviations and distortions that some Christians began to make of Passover:

“For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.” (1 Cor. 11:26).

For more details on this topic, you can visit our YouTube channel: Way Up Live Español, where you can find an entire series on this subject.

Author: Dr. Liber Aguiar.

The Passover dinner is an important moed (biblical festival) gifted by God to the descendants of Abraham. This festival was given during the Israelite slavery in Egypt so that anyone who obeyed the steps given by God that night could protect their firstborn from death. After that event, Pharaoh, who was one of the affected, let the children of Israel leave Egypt along with everyone who followed them. In this article, we will outline the generalities on how to conduct the Passover dinner.

The first thing we must clarify is that there is no single way to conduct a Passover dinner. The books of Exodus and Leviticus do not specify precise instructions for carrying it out. When reading the verses that command observing this moed, we only find very general and superficial details. In the Jewish world, which has maintained this celebration, we find an order known to this day, called Seder, which means ‘order’ in Hebrew. When analyzing this Seder, we realize that there are many steps not mentioned in the Scriptures. However, in the New Testament, a series of books written in the first centuries and considered historical documents, we can find many more details about this event. Therefore, it will not be the same to participate in a Passover dinner of a Jew who does not accept Jesus as the Messiah as it is for a follower of Christ. The reason is simple: the Jew who does not follow Jesus will celebrate their dinner following the traditional rabbinical order, which is the supreme authority within their practicing religion, while the follower of Christ will follow the order narrated in the New Testament, based on how Jesus participated and taught in it, considering it our highest authority.

Due to schisms and persecutions in the early centuries, Christianity that spread outside Jerusalem completely lost its connection with the celebration of Passover according to Jesus’ teaching. By the 4th century, the Roman Catholic Church assumed religious control, and one of the consequences was the disconnection between the “official” Passover and the way it was celebrated in the first century. Many, seeking not to be linked with a defeated and rebellious nation like Israel, did not resist the new trends and customs imposed by Catholicism, resulting in a total change.

Today, within the evangelical world, dispensationalist theology holds the idea that biblical festivals should not be observed as they were given exclusively to Israel and not to the church. Of course, this only makes sense to those who consider Israel and the church as separate entities. In the end, it is a narrative that is exhausting to hear, but one that neither the Bible, Jesus, nor the apostles ever taught.

However, returning to our topic, thanks to God, the Jews have maintained the festivals (moadim) and have even recorded the details of their celebration. This is of great importance as it constitutes a valuable source through which we can approach to discover details that Christianity has lost, which are visible in the New Testament.

Now, you may be wondering, “Are you telling me I should do what the Jews say who do not even accept Jesus as the Messiah?” And the answer is yes and no. Let’s explain quickly. The good thing about Passover in particular is that it is one of the moadim with the most details in the New Testament. And, as many readers will know, Jesus died during this celebration. Therefore, the gospels provide many important details about the so-called “last supper.” However, it is almost impossible to understand what the gospels tell us about this important day in Christianity without knowing what was done in Israel at that historical moment. For example, the so-called “last supper” was not actually the Passover dinner, but it was a type of Passover dinner that was usually held the day before between teachers and disciples as a way to close the educational cycle, known as “First Hagigah,” which means ‘First Celebration,’ and this was precisely what Jesus and His disciples were doing that night, as the teaching cycle on this moed would culminate there.

We must also keep in mind that the night of Passover, according to Exodus, is celebrated on the 14th of Nisan according to the Hebrew calendar, so it varies each year according to the Gregorian calendar. To know when to observe it, one begins counting from the spring equinox to the first new moon, when it has about three portions of the visible moon, indicating that the first day of the month has arrived. From there, one continues counting to the 14th day. This is important because the biblical Hebrew calendar differs from the modern Gregorian calendar. Among its differences, we find that the day begins at sunset and ends at sunset the following day.

Therefore, to get closer to the actual events, we must compare what the Jews have recorded since then, apply Jesus’ teachings, and thus obtain the closest possible to what the Messiah did that night. This without overlooking that until that moment, and every year, Jesus participated in the entire process. By analyzing these texts of the last supper along with what the Jews have maintained to this day, we can appreciate impressive similarities. Therefore, Jesus is the light that illuminates us in the way of celebrating the Passover dinner compared to what was done in Israel in the first century. All these rituals had been taught by the Pharisees, but Jesus’ participation, and even the reforms He applied in some steps of the Seder, validated the way this festival was carried out until then. In conclusion, we must look at what has been transmitted by the Jews but always under Jesus’ teaching and practice.

As we mentioned, the dinner is an order (Seder) that must be followed, as all the symbols and teachings of the event depend on it. Therefore, we must keep in mind that it is not just any meal. It is an extremely serious festival, so much so that Paul mentioned in his letter to the Corinthians that one should not participate in it with a rebellious person. After this summary, let’s look at its generalities:

Elimination of Chametz (a specific fermentation of five grains): All fermented wheat, barley, rye, oats, and spelt from the house are collected and burned. This symbolizes the need to search for anything that, even if small, could cause our sin to grow.
Washing of hands: In this step, Jesus added the washing of feet, teaching that we should follow His example of service to others.
Special Dishes and Foods: During the dinner, specific foods are served that have symbolic significance related to the festival. These include:
Matzah: Unleavened bread that symbolizes the haste with which the Israelites left Egypt, as they did not have time for the bread to rise.
Maror: Bitter herbs (such as horseradish or lettuce) that represent the bitterness and suffering of the slaves in Egypt, also the suffering of the slavery of sin.
Charoset: A sweet mixture made of dried fruits, nuts, and wine, representing the mortar with which the Israelite slaves made bricks in Egypt.
Boiled egg: A symbol of mourning, renewal, and the desire to celebrate the next festival in Jerusalem.
Roasted meat: Represents the Passover sacrifice offered in the Temple of Jerusalem, but for us symbolizes the sacrifice of Christ.
Four Cups of Wine: Throughout the Seder, four cups of wine are drunk at specific moments, each symbolizing different aspects of liberation and redemption.
Cup of Sanctification
Cup of Deliverance
Cup of Redemption
Cup of Praise
Haggadah: During this dinner, as the order followed is very important, a book containing the Exodus narrative and the traditions of this Seder is used as a guide for participants.
Participation of Children: The dinner is also especially designed to involve children and encourage them to ask questions about the festival and its meaning.
Hymns and Psalms: The Haggadah includes readings and songs of praise to the Creator.

In summary, the Pesach Seder (Passover dinner) is a special and significant moment that commemorates the liberation of the people of Israel from slavery in Egypt. And for us followers of Jesus, this event takes on a broader symbolism: The liberation from sin through His sacrifice as the one and only sufficient lamb slain for all humanity. I urge you that if you have not yet participated in a Pesach Seder, do not let any prejudice prevent you from receiving and experiencing the blessings that God has reserved for us through this celebration. Our Lord, during that “last supper,” gave us the commandment to continue celebrating it as a reminder of Him because we will celebrate it together again upon His return.

Author: William Salazar

Passover was established by God as a moed (in Hebrew, ‘an appointed time’ by God of festivity in His calendar). The context of this festival is found in the book of Exodus, chapter 7 and onwards. In this story, God sent Moses to convince Pharaoh to let the Israelites go free from slavery, but he refused. God sent nine plagues to convince him, but Pharaoh persisted. Then, God sent the tenth plague that would break the Egyptian stubbornness and bring freedom for the Israelites. God announced, “Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh to the firstborn of the beasts.” He gave instructions to the Israelites so they could protect themselves from this judgment by eating a lamb whose blood would serve as protection, marking the doorposts with that blood. This dinner, known as Pesach (Passover), would be a special celebration with a significant order full of symbolism characterizing that appointment with God. “And 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 shall befall you to destroy you when I strike the land of Egypt” (Exodus 12:13). What happened during that night must have been a terribly dramatic scene. God established Passover as the first of the moadim to be celebrated annually by His people to commemorate that liberation orchestrated directly by Him, speaking of His love and responsibility towards them. Finally, upon leaving Egypt, they settled in the Promised Land, and when Jerusalem became the capital of the nation with the temple as the seat of Passover, it would be a pilgrimage festival to that city and place for its celebration.

Christianity has gone through many stages of transformation, distancing itself from its true root and reason for being. By definition, a Christian is a disciple or follower of Jesus Christ, and by conviction, an imitator of Christ. When analyzing whether current Christians should celebrate Passover, the example of Christ is an important factor to consider. Although the Bible does not give us many details about Jesus’ upbringing, we know that He and His family celebrated Passover. For example, the book of Luke tells us that Jesus went with His parents every year to Jerusalem for the Passover festival. Christ continued to celebrate the festival during His adult life, even in the last days of His physical life to set an example for His followers. The four Gospels confirm His participation each year. On one occasion, He said, “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him” (John 14:21). With this, He reminded them that an evidence of their love for Him was following His instructions, so there is no doubt that He and His disciples kept this festival.

After what has been said, the question arises: Should we celebrate the Passover dinner even without a temple? When the Temple in Jerusalem existed, many people made pilgrimages for this festival and performed sacrifices, offerings, and burnt offerings there. However, with the physical temple destroyed, those offerings are no longer necessary, as Christ was the perfect sacrifice for us once and for all. Jesus tells us before His departure, “Do this in remembrance of me” (Luke 22:19). The early church understood this command from Jesus Christ, which clearly instructed them to eat the Passover until His return, announcing that He would eat it again with us.

We have the testimony of Paul, who said about Passover in one of his letters: “Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, 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 5:7-8).

During this Passover time, we are called to joyfully remember the sacrifice of Jesus and meditate on Him, as the Lamb of God who redeems His people and saves all who believe in Him. Passover was consecrated as an ordinance for His followers by Jesus Himself, and therefore it is one of the commandments that Christians should strive to follow to the letter, without inventing new ways of celebrating it or strange sacraments.

Author: Julio Hernandez