by Rabbi Russ Resnik 

1 Corinthians 5:1-8; Malachi 3:4-24                                                                                                       

The Shabbat just before Passover is called Shabbat Ha-Gadol, or the great Sabbath. One tradition explains that the Shabbat before the original Passover in Egypt fell on the tenth day of Aviv--the day on which the Lord had commanded each Israelite family to choose the Passover lamb and hold it until the fourteenth day (Ex. 12:3). Since the Egyptians considered sheep to be holy, the Israelites were afraid to prepare lambs for sacrifice in their presence (Ex. 8:26), but they obeyed the command and were rescued. Thus, this Shabbat is called "great" after the great miracle of divine protection, and it helps set the tone for the festival to come as a celebration of God's deliverance in the face of overwhelming opposition.

Another tradition mandates that on this day the rabbi reminds the people of the laws of Passover, since there is still time to get everything ready before the festival. This year, Passover begins at sundown on Monday, April 2. To be ready, we must remove all leaven, or chametz in Hebrew, from our homes (Ex. 12:15, 19; 13:7), as well as all products containing any of the five grains of biblical times--wheat, barley, spelt, rye, and oats--because these inevitably become leavened, and are also considered chametz. Ashkenazi (northern European) rabbis also prohibited rice and legumes, such as beans, lentils, and peas, but Sephardic (Mediterranean and Middle Eastern) Jews still eat these during Passover.

After these foods are removed, the house is thoroughly cleaned to eliminate every last particle. The final cleaning is traditionally completed the night before Passover, or on Sunday, April 1, this year. The next morning, after breakfast, a symbolic portion of chametz is burned, and the formula is recited,

"Any leaven in my possession, which I have or have not seen, which I have or have not removed, shall be as if it does not exist, and as the dust of the earth. "

Both the Talmud and the B'rit Chadashah refer to leaven as sin or the "evil inclination." Cleaning out our homes points to an inner cleansing of leaven, through renouncing sinful attitudes and deeds, especially pride, which is utterly incompatible with the spirit of Passover.

To understand this inner cleansing more fully, we should consider that Passover includes not only the negative command against chametz, but also the positive command to eat matzah, unleavened bread. What is the difference between unleavened and leavened bread? One is simple and flat, and the other is puffed up. "Therefore," Rav Shaul writes,

"Let us keep the festival, not with old leaven, nor with the leaven of malice and wickedness, but with the matzah of sincerity and truth" (1 Cor. 5:8).

Sincerity and truth mean that our lives have integrity. How we live throughout the week reflects what we say at services on Shabbat. Being puffed up, in contrast, describes an inflated self-image, individually or corporately. The Corinthians are boastful, continuing in pride despite the presence of sin, or even proud of their sin (because "All things are lawful for me" [6:12]). 

Chametz puffs us up with the attitude that we have the truth in some pure and unique form that others just can't get. Or, paradoxically, it may show up as a sense of unworthiness, a poor-little-me attitude. The problem is that we are still thinking about us, instead of seeing ourselves as part of something far greater. Chametz puffs us up to forget our dependence upon God and develop an unhealthy self-reliance. Rav Shaul uses the phrase "puffed up" six times in 1 Corinthians and summarizes, "Knowledge puffs up; love builds up" (8:1).

We may not all be badly puffed up, but we all need maintenance; hence, the annual cleansing of leaven. I believe that this year's UMJC Prayer Campaign through the counting of the omer (Lev. 23:15-16) will provide additional spiritual maintenance. It begins on the second night of Passover, April 3, or on Saturday night, April 7, for those who believe the counting the omer always begins on Sunday. For 49 days we will pray together, acknowledging our dependence on God, and praying for Tikkun Olam, restoration of the world in Messiah. We'll pray for personal restoration, but also for our local communities, the  Messianic  Jewish community, and the Jewish people in Israel and everywhere, instead of being puffed up with our own needs and perspectives. Go to www.UMJC.org to sign up for a daily online prayer and please join in!

Another explanation of the name Shabbat Ha-Gadol, the great Shabbat, ties into the traditional reading from the Prophets on this day--Malachi 3:4-24 (3:4-4:6 in Christian Bibles). In the Jewish Bible, this is the final chapter of the section of Prophets, and it ends with a repetition of the second-to-last verse: "Behold! I send Elijah the prophet, before the great and awesome day of the Lord" (3:23 [4:5]). Perhaps Shabbat Ha-Gadol is so named to remind us of the great day of the Lord, which is still to come.

Malachi teaches us how to be ready for that great day, which we especially anticipate during Passover, the season of our redemption. As the sages say, at this season we were redeemed, and at this season we shall be redeemed (Exodus Rabbah 18:12).

In anticipation of the redemption to come, the prophet reminds the people about the tithe, the privilege of contributing to God's work and seeing how God will respond (Mal. 3:8-10). Tithes set aside throughout the year were traditionally required to be delivered to their recipients before Passover. The people of Malachi's day seemed afraid that the paying the tithe would impoverish them, and were withholding what was due, but the prophet challenged them to prove God and discover His faithfulness to replenish them when they give what is right.

"Bring all the tithes into the storehouse,

That there may be food in My house,

And try Me now in this,"

Says the LORD of hosts,

"If I will not open for you the windows of heaven

And pour out for you such blessing

That there will not be room enough to receive it." (Mal. 3:10)

We, likewise, need not fear generosity with God. In our Prayer Campaign, we will spend 49 days praying primarily for others. Most of us could use 49 days of concerted prayer just for ourselves, but we are asked to pray beyond personal restoration (although this is included in our prayers) for the sake of a larger vision. We are proving God: as we give ourselves to prayer beyond our immediate circle, He will meet our needs. Let's not be puffed up with our own needs and perspectives, but join in humble solidarity with the Messianic community and the entire Jewish community as well, during these days.

Go to www.UMJC.org to sign up for your daily online prayer guide.  Shabbat Shalom!

Russ Resnik This e-mail address is being protected from spam bots, you need JavaScript enabled to view it .