“Enjoy your first chametz meal . . .”
As I read these sentiments in a friendly email sent to me this past week I couldn’t help but contemplate that this year, during Pesach, I did not crave any leavened foods at all during the entire seven days of Chag HaMatzot. This was very unusual, for typically desires for some type of bakery or bread occur during those days and by the end of the feast I have in mind one thing that I definitely wanted to eat right away. Perhaps the reason for this was due to planning a detailed menu for the week in which breakfast, lunch, and dinner meals were considered in advance. Instead of facing bare cupboards and wondering what I might eat, I cooked and baked from scratch every day and enjoyed the most delicious leaven-free meals and desserts. But more than likely the factor that most aided me in avoiding the usual chametz cravings was arranging vacation from work for the entire time of Pesach. This was the first year I did not go to work during some of the intermediate days and therefore I was not subjected to the delicious sights and smells of my co-workers chametz being eaten and savored at lunch time.
As I enjoyed my final Pesach meal of lemon-dill fish, baked potato, steamed vegetables, and sponge cake with fresh strawberries, in the afternoon on Monday, I was struck by the fact that as I prepared to make the transition back to eating chametz, the Scripture surrounding this transition time embraced themes of abstinence from eating. In purchasing the Vine of David “Meal of Messiah” booklet I was introduced to a Messianic version of the traditional Chassidic Seudat Mashiach, the final meal of Chag HaMatzot, which centered upon Yeshua’s words over the cup of the Last Supper regarding his abstinence from drinking the fruit of the vine until the kingdom of G-d comes. In like fashion, the parashah for this transition week, Shemini, describes Aaron’s abstinence from eating the priestly portion of the sin offering on the eighth day inauguration of the Mishkan (Leviticus 10:16-20).
A pertinent correlation between Shemini and Yeshua’s abstinence from the fruit of the vine is noted in Torah Club Volume Two. As Yeshua looked forward to serving as High Priest in the heavenly Tabernacle he announced at the Last Supper that he would not partake of the fruit of the vine until the kingdom of G-d arrived. This is a Torah mandate, for the priests must not perform their work in the Tabernacle under the influence of wine (Leviticus 10:8-9). Because the earthly Tabernacle is a pattern of the heavenly one, the same would hold true regarding the High Priestly service within the heavenly realm. As the commentary describes; “When [Yeshua] returns, stepping forth from the heavenly sanctuary, He will again drink of the fruit of the vine with His disciples”. [1]
Although Yeshua does not drink of the fruit of the vine as High Priest in the heavenly Tabernacle in accordance with Torah, he yet instructed his disciples to partake of the cup of the vine as symbolizing his blood and proclaiming his death until he comes again. In the sacrificial language of Torah for a worshipper to partake of the vine is an unknown and foreign idea. The nesech or wine libation was completely poured into a silver funnel-like bowl affixed to the south corner of the altar and was not consumed by either worshipper or priest. To partake of the blood of a sacrifice was strictly prohibited as the “life is in the blood”. How is it that Yeshua so closely follows the Torah mandate regarding abstaining from the fruit of the vine as High Priest in heaven while yet instructing his disciples to partake of sacrificial elements that are foreign (drinking of wine) and forbidden (eating of blood) according to Torah?
The fruit of the vine is a very interesting topic in rabbinic literature. In the opinion of Rabbi Meir (BT Sanhedrin 70a) the Tree of the Knowledge of Good and Evil (Etz Ha’Daas) was a grapevine. The literal Hebrew of Genesis 3:6 gives support to this view as the phrase vatikach mipiryo (וַתִּקַּח מִפִּרְיוֹ) indicates that something was taken “from the fruit” or “from among its fruits” as possibly indicating a cluster. Drawing on this the Midrash Rabbah (Genesis 19) conjectures that Eve “pressed grapes” taking the juice from the fruit of the tree and giving Adam its wine to drink.
According to midrash, in coming out of the Ark, Noah experienced a time of extraordinary divine compassion as HaShem desired for the world to be rebuilt and repopulated. Therefore, Noah’s initial endeavor in the new world would be greatly blessed by the Almighty. For this reason Noah’s first work was to plant a vineyard with the hope that this action, with G-d’s great blessing, would rectify the sin of Adam and Eve. The Sages teach that G-d’s blessing was so great that the same day Noah planted the vineyard it reached full maturity and he drank from its wine. Noah was unable however to rectify Adam’s sin but instead repeated it by becoming drunk and exposing his nakedness to others.
According to Zohar (Bamidbar, Section 3, 127a) the Nazirite vow is the means by which an individual who had witnessed the punishment of a sotah (adulterous woman) lived in a manner of rectifying the sin of Adam by abstaining from wine and all grape products. The fruit of the vine is also a focus of the Tabernacle inauguration given in parashah Shemini, as some commentators understand that Nadab and Abihu had indulged in strong wine before presenting unauthorized fire to HaShem and losing their lives because of it, thus leading to the prohibition of wine for the priests when ministering there.
Yet, the Jew in general does not abstain from the fruit of the vine but partakes of it on every feast day and festival. Utilizing wine for a sacred purpose and drinking it in a holy manner represents a concerted effort to elevate the fruit of the vine and rectify the degradation of Adam and Noah who partook of the fruit in an unholy fashion. How fitting the common toast l’chaim (to life) is in this regard – a toast proclaiming the desire for a rectified existence as symbolized by partaking of wine in a sanctified manner.
When Yeshua instituted the cup of the Supper he explained that he would not drink again from the fruit of the vine until he would drink it “new” in the kingdom of G-d. When Yeshua returns, ushering in the Messianic age, the entire world will be repaired and rectified to the idyllic state of the original creation. The wine Yeshua and his disciples will partake of in that day will be the transformed fruit of the vine, consumed in a world of perfection, peace, and complete joy. Perhaps this is why wine libations were never partaken of in the sacrificial service of the Mishkan. For in this earthly existence the degradation of Adam and Noah cannot be fully rectified. The fruit of the vine — representing camaraderie and peace between two parties who partake of it together – is not a present and full reality between G-d and man in this earthly life. Therefore the wine can only be offered up to HaShem and elevated on the altar indicating the desire and anticipation of a full rectification ahead.
Yeshua’s sacrifice is the means to a fully rectified existence, one in which the life of man will be transformed through the resurrection from the dead. Blood, according to Torah, is symbolic of the spiritual aspects of both human beings and animals for the “life” is in the blood. A human being’s life force is driven by a godly soul while an animal’s life force is driven by instincts, desires, and emotions. For a human being to partake of animal blood is to consume and be sustained by a life force that is foreign, one that does not include a godly soul made in the image of HaShem Himself. Although man does possess base desires, as do all animals — to survive, acquire, and procreate — one does not draw close to HaShem by consuming or being strengthened by such desires, but only by dedicating these base drives. For this reason the blood of the sacrificial animal was never consumed for man should not sustain himself on a life force driven by instincts and emotions alone, a life force void of a godly soul. Instead the blood was poured out at the base of the altar in dedication to HaShem.
In admonishing his followers to partake of his blood in sacrificial terms Yeshua encouraged the individual to be sustained and nourished by a human life force that is completely and perfectly godly. His blood is “real drink” in that it represents the perfect functioning of the godly soul in complete submission to HaShem. Partaking of such “blood” does not conflict with the concepts presented in Torah but instead fulfills them in ways that animal sacrifices could not, and that looks ahead to the rectified existence of the Messianic age. In that day the life force of humanity will function on a level beyond that of mere dedication, as in this life, but instead will experience an elevation and transformation in the resurrected state.
In the meantime, Yeshua functions as High Priest in the heavenly Tabernacle, abstaining from the fruit of the vine while ministering there. His disciples partake of wine as symbolizing his blood awaiting the complete rectification of Adam’s sin and restoration of human existence.
Interestingly, the inaugural ceremony of the Tabernacle given in parashah Shemini parallels many of the events at Sinai. According to the Sages, in experiencing the giving of Torah at Sinai the children of Israel reached a point of perfection equal to that of Adam prior to the fall. If the sin of the golden calf had not occurred a perfected state of existence, as in the Garden of Eden, would have been ushered in when Moses brought the tablets down from HaShem initially. But instead of rectifying the world the people sinned and fell. After this occurred G-d’s presence was removed from the midst of the nation as Moses pitched his tent outside the camp and met with G-d there (Exodus 33:7). Later, G-d promised Moses that His Presence would once again reside among the people (Exodus 34:8-10). This required the building of the Tabernacle and its inauguration ceremony in which the sin of the golden calf was atoned for and the experience of Sinai was recreated. [2]
At the inauguration both Aaron and the people offered a sacrifice of a young calf (egel), bringing to mind and atoning for the sin of the golden calf. A bull and a ram were brought for peace offerings paralleling the very first peace offerings given at the base of Sinai and emphasizing that “today G-d will appear to you” (Leviticus 9:4). A tragic parallel is also witnessed in the inauguration event. At Sinai, Moses warned the people not to break through the base of the mountain in order to draw close and “come up to” HaShem, on penalty of death (Exodus 19:21) In bringing unauthorized fire before HaShem, Nadab and Abihu desired to draw close in ways forbidden in the functioning of the Tabernacle. They did so at the cost of their lives. [3] Although Sinai was recreated through the inauguration of the Tabernacle on that eighth day, mankind was not rectified. Ultimately Aaron and his remaining sons experienced the degradation of both Adam and Noah, rooted again, it would seem, in the fruit of the vine.
As that most awesome and tragic day came to a close, Moses confronted Aaron’s sons Eliezar and Ithamar regarding the he-goat for a sin offering. Instead of eating the sacrificial portion the entire goat was burned upon the altar. The eating of the portion by the High Priest was necessary for the atonement of sin to be complete. On that day three he-goat offerings had been presented, two which were unique, one-time sacrifices for the day of inauguration never to be repeated again. The third he-goat was the sin offering for Rosh Chodesh, the “New Moon” or “head of the month” as the Tabernacle was inaugurated on the first day of Nisan one year after the exodus from Egypt. Rashi and others understand that the he-goat not eaten by Aaron and his sons was the sin offering for Rosh Chodesh.
Rosh Chodesh is a minor festival with major Messianic indications. The sin offering of this day is unique among all other sin offerings being described as an offering “for HaShem” (l’chatat l’Hashem/”לְחַטָּאת ל, ). From this the Sages understand that the Rosh Chodesh sin offering atoned for the eating of unclean sacrificial portions of food that the worshipper was not aware of and never became aware of. Therefore, the sacrifice is described as “for HaShem” for He alone was aware of the unclean state of the sacrificial portions unknown to the worshipper.
Yet, in Talmud (BT Shavuot 9a) R. Simeon b. Lakish teaches that l’chatat l’Hashem can also be understood as describing an atonement offering on behalf of HaShem (as it were) for diminishing the size of the moon. This understanding is based on Genesis 1:16 in which G-d is said to have created two great lights, the greater one to rule the day and the lesser one to rule the night. From this verse the rabbis understand that initially the sun and moon were created equal in greatness (as two great lights) after which the moon was diminished and made lesser to the sun. Although there are a multitude of interpretations regarding why this diminishment of the moon occurred and what it is meant to symbolize, Isaiah, speaking of the Messianic age to come, prophesies in that day; “the light of the moon will be as the light of the sun” (30:26).
Therefore, each Rosh Chodesh is a means of looking forward to the time of Messiah when the sun and the moon will be equals symbolizing the return of all creation to its original perfect state. The waxing and waning of the moon is an unassuming yet consistent monthly testimony of renewal and rebirth alluding to the Messianic age and the resurrection from the dead in which all things will be renewed.
By not eating of the he-goat sin offering of Rosh Chodesh that day, Aaron inevitably highlighted the idea of an atonement offering on behalf of HaShem – a repentance of sorts for diminishing the moon and allowing an imbalance to enter the created order, an imbalance of light and darkness, a waxing and waning of good and evil so to speak. This is the reality of our present existence, so painfully understood by Aaron on the inauguration day. An existence that is unable to bring about the repair or rectification of the world fully, but that looks forward to the day when the sun and moon will be equal once again in the Messianic age ahead.
. . . . . . . .
As nightfall of Nisan 22 arrived, I counted the Omer, unpacked and repacked items and prepared my kitchen to once again accommodate chametz cooking and eating. Being satisfied and full from my fish dinner, I went to sleep and didn’t even think about my first chametz meal until the next morning. Nothing more than a store bought cherry pastry and a cup of coffee before heading off to work at the hospital once again.
Although the Scriptural theme of abstinence from food accompanied this transition week in which abstinence from chametz was concluded, the thoughts of Aryeh Kaplan provide a most beautiful view regarding this transition time in light of the counting of the Omer, and Shavuot ahead.
Kaplan relates that the reason Chag HaMatzot comes immediately after Passover is because the Israelites were at the 49th degree of depravity in coming out of Egypt. Individuals on such a low spiritual level, being very weak, must completely abstain from any traces of that which might tempt them to sin for they have no strength to resist such things. For seven days one does not eat or have any traces of chametz in the home but instead completely nullifies, disowns, and refuses to use for any purpose this symbol of sin and arrogance. This is the first step of the spiritual journey that leads to Sinai and the giving of Torah. After this we begin to eat chametz once again in the normal daily fashion, enjoying its taste and nutritional benefits. During this time the days of the Omer and the path toward receiving Torah progresses until –at the 50th day — one is so matured and strong spiritually, so refined, that chametz is not only partaken of in daily eating but it is also given as an offering to HaShem. Sin fully transformed is the end goal of the Omer period, for on Shavuot two leavened loaves of bread were offered, being unique among the festival offerings. [4]
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[1] D.T. Lancaster, Torah Club Volume Two (Shadows of the Messiah), First Fruits of Zion, Littleton, CO, 2006, pp. 428-429.
[2] Adapted from The Tanach Study Center, Parshat Shmini, available at: http://www.tanach.org/vayikra/shmini.txt
[3] Ibid.
[4] Based on Rabbi Aryeh Kaplan, The Aryeh Kaplan Reader, Mesorah Publications, Brooklyn, NY, 2002, pp. 116-117.
