Festival of Unleavened Bread
The Feast of Unleavened Bread (Hag HaMatzah)
is the fifteenth day of the month of Nisan, which is the day following
Passover (Pesach). It is a seven-day festival to YHWH (Leviticus [Vayikra] 23:6-7; Exodus [Shemot] 12:7-8,14-17). On the fifteenth of Nisan
and for the next seven days, YHWH forbade the people to have any leavened bread in their
The festival of Unleavened Bread can be found in Exodus (Shemot) 12:14-17, as
it is written: "Now this day will be a memorial to you, and you shall celebrate it as a feast
to YHWH; throughout your generations you are to celebrate it as a permanent ordinance.
Seven days you shall eat unleavened bread, but on the first day you shall remove leaven
from your houses; for whoever eats anything leavened from the first day until the seventh
day, that person shall be cut off from Israel. And on the first day you shall have a holy
assembly, and another holy assembly on the seventh day; no work at all shall be done on
them, except what must be eaten by every person, that alone may be prepared by you. You
shall also observe the Feast of Unleavened Bread, for on this very day I brought your
hosts out of the land of Egypt; therefore you shall observe this day throughout your
generations as a permanent ordinance (Exodus [Shemot] 12:14-17 NAS).
The Book of Exodus (Shemot), chapter 12, describes the Egyptian Passover. After
the lamb was killed, the blood was to be put on the doorposts. The lamb was to be roasted
in fire and eaten with matzah (unleavened bread) and bitter herbs (Exodus [Shemot]
Purging Leaven From the House (Bedikat HaMetz)
YHWH gave a ceremony of searching and removing leaven from the house prior to
the festival of Unleavened Bread in preparation for the festival. In Hebrew, this ceremony
is called Bedikat HaMetz, which means "the search for leaven" The ceremony is as
The preparation for searching and removing the leaven (Bedikat HaMetz) from the
house actually begins before Passover (Pesach). First, the wife thoroughly cleans the
house to remove all leaven (HaMetz) from it. In the Bible, leaven (HaMetz) is symbolic of
Spiritual Application (Halacha). Spiritually, the believers in the
Messiah Malki Tzedik Yahusha are the house of YHWH (Hebrews 3:6; 1 Peter 2:5; 1 Timothy 3:15; Ephesians
2:19). Leaven (sin) is to be cleaned out of our house, which is our body (1 Corinthians
3:16-17; 6:19-20; 2 Corinthians 6:15-18).
In cleaning the house, the wife is instructed to purposely leave ten small
pieces of leaven (bread) in the house. Then the father takes the children, along with a
candle, a wooden spoon, a feather, and a piece of linen cloth, and searches through the
house for the ten pieces of leaven. By nightfall on the day before Passover (Pesach), a
final and comprehensive search is performed. At this time, the house is completely dark
except for the candles. Once the father finds the leaven (bread), he sets the candle down
by the leaven and lays the wooden spoon beside the leaven. Then he uses the feather to
sweep the leaven onto the spoon. Without touching the leaven, he takes the feather, spoon,
and leaven, wraps them in a linen cloth, and casts them out of the door of the house. The
next morning (the fourteenth of Nisan), he goes into the synagogue and puts the linen
cloth and its contents into a fire to be burned.
Spiritual Application (Halacha). Spiritually, we are to cleanse the leaven
(sin) from our houses (lives) by allowing the Holy Spirit (Ruach HaKodesh) to reveal to
us, through the knowledge of Malki Tzedik Yahusha and the Scriptures, the sin that is in
our lives. It is only through YHWH's Word that we are able to identify sin in our lives as it is written
in Psalm (Tehillim) 119:105, "Thy word is a lamp unto my feet, and a light unto my
path." So the spiritual understanding of the candle is that it represents the Word of
YHWH. The feather represents the Holy Spirit (Ruach HaKodesh). Even though we have the Word
of YHWH, we need the Spirit of YHWH (Ruach HaKodesh) to illuminate the entire Bible to us,
including the Torah and the Tanach (1 Corinthians 2:11-14).
Messianic Fulfillment. The spoon represents the tree that Malki Tzedik Yahusha died upon
(Deuteronomy [Devarim 21:22-23). The leaven (HaMetz) (sin) was swept on the spoon (the
tree) as part of the ceremony. Likewise, our sin was swept or cast upon Malki Tzedik Yahusha (2
Corinthians 5:21) when Malki Tzedik Yahusha died upon the tree. The leaven (Malki Tzedik Yahusha upon the tree) was
then wrapped in linen and Malki Tzedik Yahusha was cast out of His house (His body) and went to hell,
which is a place of burning (Luke 16:19-24). Thus He fulfilled the part of the ceremony
where the father takes the linen cloth and its contents and casts it into the fire to be
The Fifteenth of Nisan -- Purging Out of Sin
The fifteenth of Nisan (Hag HaMatzah) marks the beginning of a seven-day feast
period when Israel was to eat bread without leaven (sin) in remembrance of their baking
Unleavened bread in their haste to escape Egypt. The primary theme of this feast is the
purging out of leaven (sin). Historically, there are two notable events that happened on
- The Exodus journey beginning from Egypt (Exodus [Shemot] 12:41). In
Deuteronomy (Devarim) 16:3, the bread is referred to as "the bread of
- The burial of Malki Tzedik Yahusha after His crucifixion, who is the Bread of Life (John
[Yochanan] 6:35). In fact, the place of Malki Tzedik Yahusha's birth, Bethlehem, comes from two Hebrew
words, beit and lechem. Be it means "house" and lechem means "bread."
So, Bethlehem means house of bread. Therefore, Malki Tzedik Yahusha, who is the Bread of
YHWH, was born
at a place called the house of bread.
The festivals are fixed appointments (mo'ed) of
YHWH specifying what He will
perform and the exact time He will perform it. The Jews had to hurry to put Malki Tzedik Yahusha's body
in the ground because the sabbath was drawing near. This sabbath was a high sabbath and
the first day of Unleavened Bread (Nisan 15).
This can be found in (John [Yochanan] 19:31). This would mean that Malki Tzedik Yahusha died
on the fourteenth of Nisan, the day of Passover. Malki Tzedik Yahusha was in the sepulcher the day
following His crucifixion, which was the fifteenth of Nisan, the first day of Unleavened
The Messianic Understanding of the Matzah in the Passover Seder
One of the 15 steps during the Passover Seder is a step called Yachatz. Yachatz
is when the middle of the three matzot is broken into two. During the Passover Seder,
there is a bag called the matzatosh which contains three pieces of matzot. The middle
piece of matzot is removed, broken, wrapped in linen, and buried. This piece of matzah is
the afikomen. During this part of the service, the afikomen was removed from sight (this
represented Malki Tzedik Yahusha being buried) and it remained hidden until later in the service. Malki Tzedik Yahusha
is the bread that was buried because He is the Bread of Life who came down from Heaven
(John [Yochanan] 6:35). Malki Tzedik Yahusha was removed from between the two thieves who were crucified
with Him (Matthew [Mattityahu] 27:38), wrapped in linen, and buried in the earth (Matthew
Toward the end of the Passover Seder, the twelfth step to the service is called
Tzafun. During Tzafun, the afikomen that was previously buried is redeemed and ransomed.
At this point in the service, the matzah, previously characterized as the bread of
affliction, is now transformed and redeemed. This is a perfect picture of Malki Tzedik Yahusha, who
fulfilled the role of the suffering Messiah known as Messiah ben Yosef. He suffered
affliction while dying on the tree, but was later redeemed when He was resurrected by
the Father. In the Passover Seder service, the afikomen is redeemed by the children. The
children who find the buried afikomen receives a gift. This gift is known as "the
promise of the father". Likewise, when YHWH resurrected Malki Tzedik Yahusha after He was buried in
the earth, those who believed upon Him by faith (emunah) are given gifts by
YHWH. When Malki Tzedik Yahusha ascended to Heaven, He gave gifts to men (Ephesians 4:7-8). These gifts included
righteousness (Romans 5:17-18), eternal life (Romans 6:23), grace (Romans 5:12,14-15),
faith (Ephesians 2:8-9), and other spiritual gifts (1 Corinthians 12:1,4). Some other
gifts include wisdom, knowledge, healing, the working of miracles, prophecy, the
discerning of spirits, tongues, and interpretation of tongues (1 Corinthians 12:8-11), in
addition to the gifts of helps and administration (l Corinthians 12:28).
The Feast of Unleavened Bread in the Bible
- The Feast of Unleavened Bread was so much a part of Passover (Pesach) that the
names of Passover and Unleavened Bread were used interchangeably or almost synonymously
- The feast was to be kept seven days (Exodus [Shemot]
12:15-19). The number seven is the biblical number for
completion or fullness. The believer who keeps this feast is to keep
it fully unto YHWH and set himself aside
completely to Him. The Feast of Unleavened Bread speaks of complete separation from all
things that are leavened (sinful) and feeding upon Malki Tzedik Yahusha, who is the believer's bread
(John [Yochanan] 6:32-36,38).
- The Feast of Unleavened Bread (Hag HaMatzah) is a high sabbath day. A high
sabbath in Hebrew is called a shabbaton. During Passover, there is an extra sabbath
besides the weekly sabbath. These sabbaths are called high sabbaths. The high sabbath of
Unleavened Bread can be seen in John 19:31.
- Unleavened bread is used for consecration and separation. It is also anointed
with oil. The believers in the Messiah Malki Tzedik Yahusha are to be consecrated and separated to do
the work YHWH has called us to do and to live a life that is holy to Him. If we do
this, the anointing of the Holy Spirit (Ruach HaKodesh) of YHWH will rest upon our lives.
- The bread represents consecration (Leviticus [Vayikra] 8:1-2,26-27;Exodus
- It was included in the sacred vow of separation of the Nazarites (Numbers
- It was the food for the priests in the meal and peace offering (Leviticus
[Vayikra] 2:1,4,14-16; 6:14-18; 7:11-12).
- It marked Israel's divine separation from Egypt's (the world's) life of slavery
and bondage (Exodus [Shemot] 12:17,30-34).
- All leaven was to be put away (Exodus [Shemot] 12:15,19-20). When leaven or
yeast is placed in an unleavened batch of dough, the leaven puffs up the dough.
Likewise, when we allow sin into our lives, it will puff us up in pride and
In the Bible,
YHWH referred to the leaven of different groups of people. These
are listed as follows:
- 1.The leaven of Herod (Mark 8:14-15; 6:14-18; Matthew [Mattityahu] 2:7-12).
- 2.The leaven of the Pharisees (Mark 8:15; Matthew [Mattityahu] 16:5-12; 23:1-3;
Luke 11:37-44; 12:1.
- 3.The leaven of the Sadducees (Matthew [Mattityahu] 16:6-12). The Sadducees did
not believe in the supernatural. They denied the existence of the Spirit of
and the resurrection (Mark 12:18; Acts 23:6-8).
- 4.The leaven at Corinth. The leaven at Corinth was sensuality, chiefly
fornication (1 Corinthians 4:17-21; 5:1-13; 6:1,9-11,13,16-18; 8:1; 13:4; 2 Corinthians
How to Keep the Feast
Spiritual Application (Halacha). Spiritually, the feast is kept in sincerity
and truth. Sincerity involves purity and serving YHWH with a pure heart. It involves
putting away the sin in our lives, and separating ourselves from all evil that has a
corrupting influence in the life of the believer in Malki Tzedik Yahusha. Historically, Israel learned
that keeping the feast meant a complete separation from Egypt's religion, bondage, food,
and slavery, as well as its worldly glory, wisdom, and splendor.
The children of Israel took the dough before it was leavened because they could
not tarry in Egypt. There was no time to let the leaven get in and work up the dough
(Exodus [Shemot] 12:34,39). As believers, we are to flee the world's ways and philosophies
that are contrary to the Word of YHWH. Sincerity (1 Corinthians 5:7-8) involves purity and
sanctification, which means holiness and separation. The Bible uses water and washing to
instruct us concerning sanctification and separation (Joshua [Yehoshua] 24:14; Ephesians
5:26; 6:24; Philippians 1:10; 1 Peter [Kefa] 2:2). To sanctify means to make holy, to
purify, or to consecrate. The believers are sanctified by obeying the entire Word of
including the Torah and the Tanach (John 17:17,19; Acts 20:32; 2 Chronicles 30:15; 35:1,6;
Exodus [Shemot] 19:10,14; 28:39-41; Leviticus [Vayikra] 8:30; 11:44; 20:7; Hebrews
10:10,14; 1 Corinthians 1:2).
In First Corinthians 6:11, sanctification is connected to washing (Acts 22:16).
Historically, after Israel celebrated the Passover, they were immersed (washed) in the
water of the Red Sea (1 Corinthians 10:1-2). Likewise, after we accept the Messiah into
our lives, we must immerse ourselves in studying the Bible and, by so doing, enable the
knowledge of the Word of YHWH to transform and change our lives.