By Kimberly Rogers
Passover is traditionally viewed as a Jewish holiday. It is, rather, a Biblical Feast that has been performed the
same way for over 3,500 years starting with the Hebrews and Gentiles that left Egypt together during the first Exodus
(Exodus 12:38).

Several items are placed on the Passover Seder (supper) plate. Each of these has specific meaning
associated with our Messiah, Yeshua, and the Children of Abraham, also referred to as The Children of Israel.
Passover, as with all the Feasts, are associated with prophecies of Yeshua, both for His first coming and His
second. There is great knowledge associated with the symbolism of the Passover and wonderful blessings for Believers
who keep God’s appointed times (moedim: pronounced mow-ed-eem) ± the times He said we were to have ³an
appointment´ with Him.

Matzah (Unleavened Bread):
Unleavened bread has the properties in its appearance of being beaten, striped and bruised. For the last 3,500
years, these have represented Yeshua’s physical state at the time of His crucifixion.
Each Seder table is provided with 3 Matzahs hidden in a 3-pocketed ³napkin´. One whole piece of Matzah is
placed in each pocket. The 3 Matzah’s represent God’s 3 manifestations as Father, Son and Holy Spirit. The first
Matzah represents God, the Father. The middle Matzah represents Yeshua. At a point during the ritual, middle Matzah
is broken, then hidden by adults to be found by children later at a specified time. The Matzah, Yeshua who is our
unleavened bread, was broken for our sins, wrapped in a white burial cloth, placed in a tomb (hidden), and then arose
from the dead (was found again).The hidden Matzah is called the ³afikomen´, a Greek word meaning ³that which comes
last´. It also represents Yeshua’s final return to earth. The 3rd Matzah represents the Holy Spirit.

Kimberly Rogers
Permission is granted to reprint and GIVE AWAY copies of this article. Changing this article in any way is a violation of
copyright laws and is prohibited. Copyright 2008.

Manna aka Matzah

The promise is that at the end of the journey lies the “happy ending” — the Land flowing with milk and honey. But unlike in fairy tales, the path through the speaking, teaching Wilderness of reality is long and arduous, twisting and turning in frightening ways. Each twist and turn in the journey comes to teach a new aspect of faith in G-d: faith in the miracles that take place in and through the workings of nature (“and they BELIEVED in HaShem and in Moses his servant”, Ex. 14:31); faith in the miracles through which we receive our livelihood (the root of MANNA is the same as EMUNAH, faith); faith in G-d’s miraculous power to heal through our keeping the Torah (“I, HaShem am your healer” Ex. 15:26); faith in G-d’s power to conquer the forces of evil (“and his hands were faith” Ex. 17:12).

Faith is the sustenance needed to survive in the wilderness of this world and to reach the promised “inhabited land” (Ex. 16:35) that surely lies at the end of the road. The very twists and turns in the road are trials sent to bring us nearer to this sustaining faith. For that reason, it is not written (Ex. 14:10) that “Pharaoh drew near” (KARAV, Pa’al verbal form) to the Children of Israel, but rather, Pharaoh HIKRIV, Hif’il verbal form — “Pharaoh BROUGHT closer” (see Rashi ad loc.). I.e. Pharaoh brought the Children of Israel closer: his very onslaught and the fear it caused brought them closer to G-d, forcing them to turn to Him in prayer and faith.

excerpt taken from:


By Rabbi Avraham Greenbaum

Parsha 17