This is the time of year when our thoughts turn to the upcoming Feast of Pesach. It is a time of joy and rejoicing in our redemption, replete with ritual and symbolism. This is perhaps my favorite time of year, when family and friends join together and participate in the Seder. As we do so, we remember from whence we came and give thanks to God for His Redeemer and our redemption. It is also a time of continuity, for throughout the world on the night of Nissan 14 (or the 15th) all who wait and long for the Messiah gather together in unity to celebrate The Feast in the Seder. Though the Hagadot may be somewhat different, there is a common theme throughout all: remembrance of our deliverance and thanksgiving to our God. Thus we can see that Pesach is a time of remembrance, thanksgiving, and unity.

It is this writer’s hope that as we explore the Torah of HaShem we may be enabled to glean additional insights which will add to the depth and richness of the Feast and the themes associated with it. We will briefly examine the meaning of the word ‘Pesach’ and the ordinances concerning the Pascal sacrifice itself. Then we will examine another sacrifice listed in the Torah, the ‘Zevah Todah’ (Thanksgiving Sacrifice) to see if we can establish some points of relationship between the two regarding the themes of remembrance, thanksgiving, and unity.

First, let us examine the word "Pesach". Pesach is from the root Pasach which is commonly understood to have the meaning of to "pass over", thus the name of this memorial festival. But, this may not be the best understanding of this word. In issue # 60 of First Fruits of Zion (March/April, 1999) Uri Marcus in his article Pass on "Passover" notes that "the most accurate rendering of the Hebrew word Pesach is not ‘Passover’ bur rather ‘to protect’." In this understanding he is in good company.

In reference to Pesach Nahum M. Sarna writes: "The oldest and apparently the most reliable, is ‘to have compassion’, another is ‘to protect’, and a third is ‘to skip over’."¹ "It was through the influence of the Latin Vulgate version that ‘pass over’ became the predominant English rendering, even though it seems to be the least likely of the three possibilities."²

Regarding Pesach Baruch A. Levine states: "In the notes to Exodus 12:11, 23, the new JPS translation cites this interpretation as a alternative to ‘Passover offering’ for Hebrew Pesach. It notes the rendering ‘protective offering.’ Thus, we also read in Exodus 12:23: ‘For when the Lord goes through to smite the Egyptians, He will see the blood on the lintel and the two door posts, and the Lord will protect the door and not let the Destroyer enter and smite your home.’³ Mekhilta Bo' 7 cites Isaiah 31:5: "Like the birds that fly, even so will the Lord of Hosts shield Jerusalem, shielding and saving, protecting (pasoah) and rescuing."⁴

The ordinances concerning the Pesach are first seen in Exodus, Chapter 12. In verses 8 – 10 we read: "And they shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs. Do not eat any of it raw or boiled at all with water, but rather roasted with fire, its head and its legs along with its entrails. And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire."

In the Torah we read of another sacrifice which bears remarkable resemblance to the Pesach. It is the Zevah Todah (thanksgiving offering). This offering is in the category of what are known as "Shelamiem", translated by JPS as "sacrifice of well being."⁷ Regarding this offering in Lev.7: 12 – 15 we read: "If he offers it by way of thanksgiving, then along with the sacrifice of thanksgiving he shall offer unleavened cakes mixed with oil, and unleavened wafers spread with oil, and cakes of well stirred fine flour mixed with oil. With the sacrifice of his peace offerings for thanksgiving, he shall present his offering with cakes of leavened bread. And of this he shall present one of every offering as a contribution to the LORD; it shall belong to the priest who sprinkles the blood of the peace offerings. Now as for the flesh of the sacrifice of his thanksgiving peace offerings, it shall be eaten on the day of his offering; he shall not leave any of it over until morning."

The similarities between the Pesach and the Zevah Todah are obvious.⁸ Both were partaken of in a communal setting.⁹ Unleavened bread was a part of the meal, and the flesh of each offering was to be consumed on the same day as offered. In each case, any flesh left over beyond the first night was to be consumed by fire.¹⁰

The Todah offering was unique in that unlike many of the other offerings, it was voluntary. It was brought by a worshiper who simply wished to draw near to the Lord and to express gratitude to Him.

Rabbi Elie Munk states that a Zevah Todah was "brought by a person who has experienced a miracle or survived great danger."¹¹ Yitzchak Etshalom states: "The Korban Todah is not brought by someone who just feels gratitude; it is brought by someone who was in some sort of danger and was saved."¹² Further, the Talmud states: "Rab Judah said in the name of Rab: There are four [classes of people] who have to offer thanksgiving: those who have crossed the sea, those who have traversed the wilderness, one who has recovered from an illness, and a prisoner who has been set free."¹³

Thus far we have seen that the verbal form of the word Pesach is best understood as protection, defense, salvation or compassion. The noun form, in reference to the Paschal sacrifice, could be accurately translated as ‘protective offering.’ The Zevah Pesach was offered each year by the whole congregation of Israel in commemoration and remembrance (l'zikaron) of the Lords protection, salvation and defense of His people when He brought them out of Egypt.

We have also seen that the Zevah Todah was offered by one who wished to draw near to God and express his gratitude for the protection and safekeeping which the Lord had provided or for a great miracle which He had done.

In the light of the above the Pesach can be seen as a type of a Zevah Todah. When viewed in this way the first Pesach can be understood as an offering giving thanks to God for His as yet unseen (but promised) salvation, protection, redemption and deliverance! All subsequent celebrations of Pesach were (and are) are a memorial feast of remembrance wherein we draw near to God and give thanks to him for His great miracles on our behalf and our redemption and salvation.

The fact that the whole house of Israel ate this meal in a familial setting and at the same time signified the unity of all Israel. The placing of the blood on the door post and lintels signified their trust and faith in God and His promised protection of them. That they ate that first Pesach with their loins girded, their sandals on their feet and their staff in their hand signified their willingness to go forth and begin a journey to an land unknown by any of them, but which had been promised. Their exact destination was unknown to them, but they did know that it would be a journey of hardship. Ultimately it would lead them through the wilderness, through the sea, and would culminate in their freedom! For all of this and more, on that first Pesach they gave thanks!

When, in the same way, we as believers participate in the Seder we affirm our faith and trust in God. We give thanks to Him for His Salvation, protection, and redemption. We give thanks to Him for His Beloved Son, Yeshua, our Pesach!¹⁴ In the same way as Israel we affirm that we too are ready to begin our journey to an unknown land, a land of promise. In the same way as Israel, when we place the blood of Messiah upon the door post and lintel of our hearts, we affirm that our faith and trust is in Him. We accept and give thanks for His Protection as we journey through the wilderness of this life, fraught as it is with all types of peril.

In closing there is one final point to consider. According to Jewish tradition, in the Messianic age all other sacrifices will done away with except the Zevah Todah. "In the Time to Come all sacrifices will be annulled, but that of the thanksgiving will not be annulled, and all prayers will be annulled, [but that of] Thanksgiving will not be annulled."¹⁵ Could it be that in the age to come, as we rejoice in the presence of The Messiah, we will continue to celebrate the Feast? What could be more appropriate than to remember God’s redemption in the very presence of His Redeemer giving thanks to The Lamb for His protection and salvation! Whether this be the case or not, only time will tell. But, in the meantime, as we keep the Feast from year to year, let us all say: (Baruch hu gadlenu b-Yeshua Meschenu) Blessed be He who has redeemed us in Yeshua our Messiah!¹⁶