Among the various descriptions we find several that should capture our attention. The first is the character of the lamb which is mandated to be "tam/unblemished" (v.5). In a sense, all the corbanot/sacrifices were to be the very best in quality. How much more so the great symbolic sacrifice for our redemption at Passover. The Torah even stresses that not a bone could be broken in this essential sacrifice (v.46). It would be the blood of the slain lamb, applied to each mezuzah, that would serve as an outward sign of their faith in God. For over 400 years our people had been waiting for deliverance from the oppression of Pharoah. The fact that each household was to bring such a sacrifice was a also a statement that we could not attain the redemption in our own strength. That generation realized that they needed the outside help of HaShem to attain their freedom.

Yet before the lamb was to be slain, the Torah gives some rather curious details as to the process. To confirm its qualifications as a kosher sacrifice, the lamb was actually to undergo an intense inspection prior to its selection. We are commanded to take a lamb on the 10th of Nisan (4 days before Passover)and to "keep it/lemishmeret" until the evening of redemption (v.3,6). As the verb implies, this was an intense time of not just watching but inspecting the lamb to determine its status. As 14 Nisan approached, each family was to determine if their lamb was sufficient for the Pesach sacrifice. For some reason, G-d even emphasizes the exact time of the sacrifice. The phrase "between the evenings" (v.6) has been extensively debated, although the concensus has been that it signifies the time between day and night. Rashi notes that it is a broad term which could include anytime between noon and 6:00 pm. Josephus, who lived during the era of the Second Temple, testifies that it was customary to offer the lambs as part of the Mincha Service around 3:00 pm the day of the festival. The Torah notes that the blood of the sacrifice, and in a real sense, all of these details were to be a perpetual sign/ot to remind us all of G-d's work of redemption at this season (v.13).

We as Messianic Jews and affilated Gentiles still see a tremendous sign of the Mashiach in these details. Is it a coincidence that Yeshua of Nazareth presented himself to our people at this season? He had claimed on many occasions to be the unblemished Mashiach sent from the Father. Even at the end of his earthly life, some of those who opposed him could not even drum up legitimate charges against him to point out his sinful character or conduct. Even the time frame of the life of Yeshua is a major sign to those who would consider. Is it another coincidence that he purposely entered Jerusalem (what most Christians call "Palm Sunday")on 10 Nisan, the very day all of Israel was to choose their lamb? The intense kosher inspection took place the next four days until, unfortunately, most of the religious leadership decided Yeshua was not to be the lamb sent from G-d.  Consequently, he was sent to the Romans who in turn executed this "messiah" on the morning of Pesach. I guess it is another coincidence (this is beginning to stretch the possibilities!) that Yeshua gave up his last breath we are told exactly on the ninth hour; that is, Roman time/3:00 pm Mattityahu 27:45-46). The very moment in which the Mincha offering wasbeing offered up for the nation, Mashiach, G-d's lamb was being offered for orld redemption.

On this Shabbat HaChodesh, we find ourselves contemplating many of these details of the lamb and redemption. As we believers celebrate the seder this year, it is in a real sense saying yes to Yeshua once again. We have examined him carefully and found him to be the kosher offering for the sin of Israel and our own personal sins. Although many of our people still debate the place of Yeshua, this shabbat reading gives us many signs to contemplate even this year 5766. May we see the sign of Mashiach as we approach our holiday of redemption. Shabbat shalom!