Pesach Joshua

8/14/2019 Pesach Joshua

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Selected Chag haMatzot Readings from

the Prophets & the Apostolic Scriptures

Wayne Ingallshttp://www.BeitTefillah.org


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Outline

Set Yourselves Apart

Hill of the Foreskins

Yehoshuas Pesach

Yehoshuas First Fruits

Let us Celebrate the Feast Questions


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The Traditional Blessing Before

Reading the Torah Portion

Baruch atah Adonay Eloheynu melech ha'olam,

asher bachar banu mikol-ha'amim, venatan lanu et-torato

Blessed are You Adonai our Elohim, King of the Universe,

who has chosen us from all peoples and has given us His Torah.

Baruch atah Adonay, noten hatorah

Blessed are You - Adonai, Giver of the Torah.


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Read the Portion

Yehoshua/Joshua 3: 5 - 7; 5: 2 - 6: 11 Cor 5: 6-11


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The Traditional Blessing After

Reading the Torah Portion

Baruch atah Adonay, Eloheynu melech ha'olam,

asher natan lanu torat emet, vechayey olam nata betochenu.

Blessed are You Adonai our Elohim, King of the

universe,

who has given us the Torah of truth, and has planted

everlasting life in our midst.

Baruch atah Adonay, noten hatorah

Blessed are You - Adonai, Giver of the Torah.


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Yeshoshua 3:5 (ISR) And Yehoshua said to the people, Setyourselves apart, for tomorrow is doing wonders in

your midst.



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Yeshoshua 3:5 (ISR) And Yehoshua said to the people, Setyourselves apart, for tomorrow is doing wonders in

your midst. 6 And Yehoshua spoke to the priests, saying,

Take up the ark of the covenant and pass over (abar) before

the people. So they took up the ark of the covenant and wentbefore the people. 7 And said to Yehoshua, This day I

begin to make you great before the eyes of all Yisral, so that

they know that I am with you as I was with Mosheh.


Key Points/questions: No longer a pillar of fire, but instead the priests carrying the Ark

would cause the camp of Israel to move out. (T)he priests the Levites (v. 3) are the ones who carried the Ark


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The Hill of the Foreskins

Yehoshua 5: 2-5 (ISR) 2 At that time said to Yehoshua,

Make knives of flint for yourself, and circumcise the sons of

Yisral again the second time. 3 So Yehoshua made knives

of flint for himself, and circumcised the sons of Yisral at the

Hill of Foreskins. 4 And this is why Yehoshua circumcised

them: All the people who came out of Mitsrayim who were

males, all the men of battle, had died in the wilderness on the

way, after they had come out of Mitsrayim. 5 For all the

people who came out had been circumcised, but all the people

who were born in the wilderness on the way as they came out

of Mitsrayim had not been circumcised.


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Yehoshua 5: 6-8 (ISR) 6 For the children of Yisral walked

forty years in the wilderness, till all the nation the men of

battle who came out of Mitsrayim were consumed, because

they did not obey the voice of, to whom swore not

to show them the land which had sworn to their fathers

that He would give us, a land flowing with milk and honey.

7 And Yehoshua circumcised their sons whom He raised up in

their place; for they were uncircumcised, because they had not

been circumcised on the way. 8 And it came to be, when they

had completed circumcising all the nation, that they stayed in

their places in the camp till they were healed.


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Key Points/questions: All the people who came out of Egypt (presumably even the

mixed multitude of Shemot 12) had been circumcised. But of all

those circumcised men who left Egypt, only 2 entered the Land.

The males who were born along the way were not circumcised,

but they were the males who would enter the land after they

became circumcised, not their fathers who had been circumcised

but disobedient.

This brings to mind this verse:

1 Corinthians 7:19 (NASB) Circumcision is nothing, and

uncircumcision is nothing, but what matters is the keeping of

the commandments of God.


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Key Points/questions: Circumcision is a commandment of Elohim, and according to the

Torah (which is Spiritual according to Romans 7:14) keeping this

commandment *does matter.*

Men cant keep another commandment, Passover,

without being circumcised first (Shemot 12:48).Men cant enter the Temple prophesied by

Yehezqels/Ezekiel without being circumcised in both heart

and flesh (Yehezqel 44:9).

But, what about the timing? Why wait 40 years to keep a

commandment? Are there any implications for 21st century

believers in this?


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Check On Learning

QUESTION:

The adult males who came out of Mitsrayim/Egypt died in

the wilderness because they:

a. Were not circumcised.

b. Did not obey the voice of .

c. Drowned at Yam Suf.

d. Ran out of manna.


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Yehoshuas Pesach

Yehoshua/Joshua 5:10 (ISR) And the children of Yisral

camped in Gilgal, and performed the Passover on the

fourteenth day of the month at evening on the desert plains of

Yeriho.

Key Points/questions: Circumcised first, then Pesach. How did Yehoshua and the children of Yisrael determine that it

was the right month for Pesach? Could they search for barley in the Land of Israel?

Were they using a fixed solar based calendar? Were they using a lunar-solar based calendar? Did they need to rely on special revelation from YHWH?


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Yehoshuas Pesach

Key Points/questions: How did Yehoshua and the children of Yisrael determine that it

was the right month for Pesach? Could they search for barley in the Land of Israel?

Yes, they could. The spies had been sent to see the Land andJericho (Yehoshua 2:1) and had returned (2:23). Israel had

crossed over the Yarden into the Land, and would have the time to

examine their surroundings. Further, they will eat the stored

grain of the land on the morrow after the Passover (5:11). Rashi states in his commentary on Bamidbar/Numbers 9:1 that

the Children of Israel only kept one Pesach in the wilderness after

leaving Egypt. Why? Because Pesach is understood to be

instituted for the Promised Land. What might be the link betweenthis and circumcision?


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Yehoshuas PesachKey Points/questions:

How did Yehoshua and the children of Yisrael determine that itwas the right month for Pesach?

Were they using a fixed solar based calendar?Were they using a lunar-solar based calendar?

In order to begin to address this question, lets pose another

question.

Which Biblical feast begins on the firstday of a month every year?


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Bamidbar 29:1; 6 (ISR) And in the seventh month (chodesh), on

the first day of the month (chodesh), you have a set-apart

gathering, you do no servile work, it is a day of blowing the

trumpets for you.6 besides the burnt offering with its grain offering for the New

Moon (chodesh), the continual burnt offering with its grain

offering, and their drink offerings, according to their right-ruling,

as a sweet fragrance, an offering made by fire to .


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Most people understand the Qumran community to have used

a fixed solar calendar to set feast days.

In their calendar documents, did they also make reference tomoon sightings?


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Yes, they did.

The word duqahhqwdhas been variously translated asNew Moon, dark moon, full moon and lunar

observance.

Whatever the meaning, it definitely refers to a lunar

observance, appearing 87 times in my digital copy of the DSS,

all in the calendrical fragments of 4Q321. Calendrical

Document A, 4Q320 frequently has alternating references to

the 29th and the 30th. A lunar month has approx 29.53


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The Hebrew word tequfahhp'WqT. (Strongs H#8622)appears just four times in the Scriptures, first here:

Shemot/Exodus 34:22 (ISR) And perform the Festival of

Weeks for yourself, of the first-fruits of wheat harvest, and the

Festival of Ingathering at the turn of the year.

According to the Jewish Encyclopedia, the four tequfotare:

The vernal (spring) equinox, the summer solstice, the autumnal

(fall) equinox, and the winter solstice.


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Did they need to rely on special revelation from YHWH?

No. YHWH put lights in place for the moedim, the appointed

times.

Bereshiyt 1:14 16 And Elohim said, Let lights come to

be in the expanse of the heavens to separate the day from the

night, and let them be for signs and appointed times, and for days

and years, 15 and let them be for lights in the expanse of theheavens to give light on the earth. And it came to be so. 16 And

Elohim made two great lights: the greater light to rule the day, and

the lesser light to rule the night, and the stars (vet hakokhavim).

Note that the lesser light is not the stars because of the connecting and


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They were using the tequfotto determine the season, and counting

from the chodesh to determine the date of the Pesach sacrifice.

Perhaps they were also counting using the duqah to aid in the

count. The spies were sent out to see the Land, and they had

returned. Israel had crossed over the Yarden and could see the

status of the grain and the fruit trees. They did not need a special

revelation from YHWH since He had already placed His signs inthe heavens.

On account of three signs do they intercalate* the year, because of the

[premature state of] the grain, because of the condition of the produce

of the tree[s], and because of the lateness of the spring equinox.(Talmud Bavli, Sanhedrin 11B) * to insert (as a day or month) in a


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Yehoshuas Pesach

Key Points/questions: The rabbinic or exile calendar,

also called the Hillel II

Calendar, actually violates the

Oral Torah, as shown above, byintercalating the year in

advance.

They do not intercalate a year in advance.

And if they did intercalate a year in advance, it is not

deemed intercalated.(Talmud Bavli, Sanhedrin 12A)


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Check on Learning

QUESTION: Given that the truth of a matter is establishedby two or three witnesses (Devarim 17:9; 19:15; Matt.

18:16; 2 Cor 13:1) is it Likely or Unlikely that:

In Yehoshua chapter 5, Yehoshua solely based hisdetermination that it was the month for Passover on the

status of barley in the Land of Israel.


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Yehoshua 5: 11-12 (ISR) And they ate of the stored grain ofthe land on the morrow after the Passover, unleavened

bread and roasted grain on this same day. 12 And the

manna ceased on the day after they had eaten the stored

grain of the land.And the children of Yisrael no longer had manna, but they

ate the food of the land of Kenaan that year.

Key Points/questions:

Passover=14 Aviv Morrow After the Passover=15 Aviv and begins Feast of

Unleavened; Ate stored grain of the land Manna Ceased on Day After=16 Aviv This passage is used as a proof text for two opposing theories in

determining the correct count for Shavuot/Pentecost.


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Vayiqra/Leviticus 23: 10-11, 14-16 (ISR) 10 Speak to the childrenof Yisrael, and you shall say to them, When you come into the

land which I give you, and shall reap its harvest, then you shall

bring a sheaf of the first-fruits of your harvest to the priest. 11

And he shall wave the sheaf before YHWH, for your acceptance.

On the morrow after the Sabbath the priest waves it.

14And you do not eat bread or roasted grain or fresh grain until the

same day that you have brought an offering to your Elohim a

law forever throughout your generations in all your dwellings.

15And from the morrow after the Sabbath, from the day that youbrought the sheaf of the wave offering, you shall count for

yourselves: seven completed Sabbaths. 16Until the morrow after

the seventh Sabbath you count fifty days, then you shall bring a

new grain offering to YHWH.


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One starts the count fifty on the day of the wave sheaf (FirstFruits). There was an ancient controversy between two

different Jewish schools of interpretation for this passage in

Vayiqra, and both have used Yehoshua 5 to try and prove their

point:

The Sadducees (and their heirs, the Karaites) argued that the

Sabbath in Vayiqra 23 is the weekly Sabbath, while the

Pharisees (and their heirs, Rabbinic Judaism) held that the

Sabbath is the first day of Unleavened, 15 Aviv/Nisan, anannual Sabbath. (The Samaritans held that it was the annual

Sabbath on the last day of Unleavened Bread).

Lets examine their arguments:


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Highlights of the Pharisaic/Rabbinic Argument:

In Lev. 23:14 Israel is forbidden to eat grain or bread until the omer

is first harvested and waved by the priest. If Sunday is always first

fruits, and omer waving were always fixed on Sunday, then if

Passover starts on a Monday or several other days then Israelwould have to wait anywhere up to 6 days before eating the

grain/produce of the land. Yet Joshua allowed Israel to eat grain

and produce the day after Pesach (Joshua 5:10-12).

This means that the omer had to already have been harvested andwaved by the priest before Israel legally ate of the produce on the

day after Passover.


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Highlights of the Pharisaic/Rabbinic Argument:If Pesach fell on a Sunday and Aviv 15 on a Monday, then using the

Sadducee method, Israel would have no grain eaten or allowed for 6 full

days. Only if Pesach fell on an occasional Friday with Unleavened Bread

on Friday night to Saturday night would Aviv 16 be on Sunday, the day

after the annual and weekly Shabbat. Yet the year recorded in Joshua,proves that Israel could not wait till Sunday every year, and still eat bread

after the annual Shabbat. They could only do that once every seven years.

The other 6 years there was a gap between the day after Unleavened

Bread, Aviv 16, and Yom Rishon. An event that happens once in 7 years

cannot be fixed annually!It was the fact that Pesach had passed that gave Joshua the green light not

the passing of the weekly Shabbat! Would Hashem starve Israel until

Yom Ha Bikkurim from ALL of Israels produce and ALL its leavened

products. Not exactly what wed call a FEAST! Whats left to eat?


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Highlights of the Pharisaic/Rabbinic Argument:

History: Both Philo and Josephus indicate that the wave sheaf

offering for First Fruits occurred on Nisan/Aviv 16. These

historians do not mention a controversy in the counting of the omer

or when First Fruits was celebrated.

Messianic Argument in favor of the Pharisaic/Rabbinic Argument:

Paul/Shaul was a Pharisee, not violating the traditions of the(Pharisaic) Fathers. As such, he would have followed the Pharisaic

understanding of the calendar and practiced and taught this

understanding.


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Highlights of the Sadducean/Karaite Argument:

It is written in the Book of Joshua "And they ate of the produce of the

Land on the morrow after the Passover [Sacrifice]" (Joshua 5,11).

The Passover sacrifice is on the fourteenth of Nissan. Thus they ate

after the Waving of the Omer, which was carried out on the FirstDay of Hag HaMatzot (the 15th of Nissan) and not on the

following day, the 2nd day of Hag HaMatzot (which is when the

Rabbis believe the Omer must be brought). Apparently in that year

the 14th of Nissan was on a Saturday and the morrow was the 15th.

If the "morrow after the Sabbath" is always the 2nd day of Hag

HaMatzot, as the Rabbanites claim, then this verse in the Book of

Joshua is an outright contradiction to the words of the Torah,

something which is not possible.


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Yehoshuas First FruitsHighlights of the Sadducean/Karaite Argument:

If we interpret "Sabbath" as a Yom Tov, that is, as a Holy Day [on

which work is forbidden], how do we interpret the verse

"Seven complete Sabbaths? If the meaning here is a week

which contains in it a Sabbath, as the Rabbanites claim, wefind that in one instance the meaning of "Sabbath" is Holiday

and in another instance its meaning is a week which contains

in it a Sabbath. This is untenable for the Torah mentioned

"Sabbath" twice in the same breath and it can not have two

different meanings unless the Scripture explicitly indicates it

does. Using the Hillel II calendar for 2007, the morrow after

the seventh Sabbath would be a Wednesday.and that

Tuesday is *NOT* a Sabbath. Thus the rabbinic method of

counting contradicts with the written Torah at Lev 23:16.


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Yehoshuas First FruitsHighlights of the Sadducean/Karaite Argument:

History: The Sadducees controlled the Temple and the priesthood,

and therefore would have followed their interpretation of how

to determine when they waived the first-fruits and when to

celebrate Shavuot.

Messianic Argument in support of the Sadducean Argument:

Yeshua and His resurrection is the first-fruit of which this feast

day represents. Since Yeshua arose on the first day of the

week, the day after the weekly Sabbath, it follows that the

correct way to determine the feast day aligns with the

Sadducean method of counting.

Catholics count 50 days after Easter as Pentecost.


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Is there a conclusion to the matter?

The Sadducees argued.while the Pharisees argued...

Which of these seems most compelling, and why?


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Let Us Observe the Feast

1Cor 5:6-11 (ISR) 6 Your boasting is not good. Do you not know

that a little leaven leavens the entire lump? 7 Therefore cleanse out

the old leaven, so that you are a new lump, as you are unleavened.

For also Messiah our Passover was offered for us. 8 So then let us

observe the festival, not with old leaven, nor with the leaven of evil

and wickedness, but with the unleavened bread of sincerity andtruth. 9 I wrote to you in my letter not to keep company with those

who whore. 10 And I certainly did not mean with those of this

world who whore, or with the greedy of gain, or swindlers, or

idolaters, since then you would need to go out of the world.11 But now I have written to you not to keep company with anyone

called a brother, if he is one who whores, or greedy of gain, or an

idolater, or a reviler, or a drunkard, or a swindler not even to eat

with such a one.


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Let Us Observe the Feast

Key Points/questions: While this passage is spiritualized or allegorized into oblivion

by most of Christianity, in fact, Paul is trying to point out an

application of the feast, to give his readers something to hold

onto.- Not to just eat unleavened bread, but to understand the

symbolism of between leaven and sin.

- Just because have a deeper understanding of what is

going on is no reason not to actually obey the

commandment. That would be like saying that now that I

know that adultery and idolatry are related, I am free to

do both!! [NOT!]


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Check on Learning

QUESTION: What have you learned during thisPesach/Unleavened Bread Season that you didnt know

before?


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Any Questions???

Next Teachings (all times 7pm central):http://www.beittefillah.org/downloads/teachingschedule.htm

4-14-2007: Vayiqra/Leviticus 9:1-11:47 (Shawn)

4-17-2007: Chaggai/Haggai 1-2 (Jim)

Pesach Joshua

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