Category: Jewish


The Feast of Purim is a Jewish holiday in celebration of the deliverance of the Jews as recorded in the book of Esther. It is also known as the Feast of Lots (Purim being the Hebrew word for “lots”). The feast is not mentioned in the New Testament, although scholars believe the unnamed feast of John 5:1 could be Purim.

In Esther, Haman, prime minister to the Persian King Ahasuerus, is insulted by the Jewish leader Mordecai, who refused to bow to Haman. Haman convinces the king that all Jews are rebellious and must be destroyed. To set the date of the genocide, Haman uses lots, or purim. Unbeknownst to Haman, Ahasuerus’s queen, Esther, is a Jew and Mordecai’s niece. Esther appeals to Ahasuerus for her people’s lives. The king cannot revoke the decree to attack the Jews, but he does issue a new decree allowing the Jews to defend themselves. As a result, Haman and his family are executed, and the Jews kill 75,000 would-be attackers. To memorialize the victory, Mordecai institutes the Feast of Purim to be celebrated every year (Esther 9:26-32).

Like Hanukah, the Feast of Purim has developed into more of a national holiday than a religious one, although it starts with specific prayers and a reading of the book of Esther. The celebration also involves giving gifts of food to friends, charity to the poor, and a big meal. When the book of Esther is read, the audience joins in, cheering when Mordecai’s name is mentioned, and shouting and making noise when Haman’s is. Wooden noisemakers called ra’ashan or “graggers” help with drowning out the name of Haman. Consuming alcohol is usually part of the event, and it’s said one should drink until “Cursed is Haman!” sounds the same as “Blessed is Mordecai!” There are also music, dancing, parades, and people dressing in costume.

The idea of celebrating a deliverance has extended to smaller communities and even individual families. Jewish towns and families who experience miraculous deliverance from persecution have been known to enact their own annual celebration, called a “local Purim” or “personal Purim.” Often, Jewish and Messianic Jewish communities will open their Feast of Purim to the public.

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The word “jubilee”—literally, “ram’s horn” in Hebrew—is defined in Leviticus 25:9 as the sabbatical year after seven cycles of seven years (49 years). The fiftieth year was to be a time of celebration and rejoicing for the Israelites. The ram’s horn was blown on the tenth day of the seventh month to start the fiftieth year of universal redemption.

The Year of the Jubilee involved a year of release from indebtedness (Leviticus 25:23-38) and all types of bondage (vv. 39-55). All prisoners and captives were set free, all slaves were released, all debts were forgiven, and all property was returned to its original owners. In addition, all labor was to cease for one year, and those bound by labor contracts were released from them. One of the benefits of the Jubilee was that both the land and the people were able to rest.

The Jubilee presents a beautiful picture of the New Testament themes of redemption and forgiveness. Christ is the Redeemer who came to set free those who are slaves and prisoners to sin (Romans 8:2; Galatians 5:1; 3:22). The debt of sin we owe to God was paid on the cross as Jesus died on our behalf (Colossians 2:13-14), and we are forgiven the debt forever. We are no longer in bondage, no longer slaves to sin, having been freed by Christ, and we can truly enter the rest God provides as we cease laboring to make ourselves acceptable to God by our own works (Hebrews 4:9-10).

There are seven Jewish festivals or feasts outlined in the Bible. While they are mentioned throughout Scripture we find instructions for all seven laid out in Leviticus 23. Leviticus 23:2 refers to the seven Jewish festivals, literally “appointed times,” also called “holy convocations.” These were days appointed and ordained by God to be kept to the honor of His name. These times of celebration are important not only to Israel, but also to the overall message of the Bible, because each one foreshadows or symbolizes an aspect of the life, death and resurrection of the Lord Jesus Christ.

The book of Leviticus contains God’s instructions to His chosen nation Israel on how they were to worship Him. It contains detailed instructions about the duties of the priests as well as instructions on observing and obeying God’s law and the sacrificial system. God designated seven specific feasts that Israel was to celebrate each year. Each one of these festivals is significant both in regards to the Lord’s provision for His people but even more importantly in the spiritual significance as they foreshadowed the coming Messiah and His work in redeeming people from every tribe, tongue and nation. While Christians are no longer under any obligation to observe any of the Old Testament feasts (Colossians 2:16), we should understand their significance and importance nonetheless.

The feasts often began and ended with a “Sabbath rest” where the Jews were commanded to not do any customary work on those days. Both the normal weekly Sabbath and the special Sabbaths that were to be observed as part of the Jewish Feasts point us to the ultimate Sabbath rest which is found only in Jesus Christ. It is a rest that Christians experience through faith in the finished work of Christ upon the cross.

Beginning in the spring, the seven Jewish feasts are: Passover, Feast of Unleavened Bread, Feast of Firstfruits, Feast of Weeks, Feast of Trumpets, The Day of Atonement and The Feast of Tabernacles. The Jewish feasts are closely related to Israel’s spring and fall harvests and agricultural seasons. They were to remind the Israelites each year of God’s ongoing protection and provision. But even more importantly they foreshadowed the redemptive work of Jesus Christ. Not only did they play significant roles in Christ’s earthly ministry but they also symbolize the complete redemptive story of Christ, beginning with His death on the cross as the Passover Lamb and ending with His second coming after which He will “tabernacle” or dwell with His people forever.

Here is a brief summary of the spiritual significance of each of the seven Jewish festivals or feasts. It is interesting to note that the first three occur back to back, almost simultaneously. The Feast of Unleavened Bread starts the very day after Passover is celebrated. Then on the second day of the Feast of Unleavened Bread, the Feast of Firstfruits begins.

Passover reminds us of redemption from sin. It was the time when Jesus Christ, the Lamb of God, was offered as an atoning sacrifice for our sins. It is on that basis alone that God can justify the ungodly sinner. Just as the blood of a lamb sprinkled on the doorpost of Jewish homes caused the spirit of the Lord to pass over those homes during the last plague on Egypt (Exodus 12), so those covered by the blood of the Lamb will escape the spiritual death and judgment God will visit upon all who reject Him. Of all the festivals, Passover is of the greatest importance because the Lord’s Supper was a Passover meal (Matthew 26:17-27). In passing the elements and telling the disciples to eat of His body, Jesus was presenting Himself as the ultimate Passover Lamb.

The Feast of Unleavened Bread followed immediately after Passover and lasted one week, during which time the Israelites ate no bread with yeast in remembrance of their haste in preparing for their exodus from Egypt. In the New Testament, yeast is often associated with evil (1 Corinthians 5:6-8; Galatians 5:9) and just as Israel was to remove yeast from their bread, so are Christians to purge evil from their lives and live a new life in godliness and righteousness. Christ as our Passover Lamb cleanses us from sin and evil, and by His power and that of the indwelling Holy Spirit, we are freed from sin to leave our old lives behind, just as the Israelites did.

The Feast of Firstfruits took place at the beginning of the harvest and signified Israel’s gratitude to and dependence upon God. According to Leviticus 23:9-14, an Israelite would bring a sheaf of the first grain of the harvest to the priest, who would wave it before the Lord as an offering. Deuteronomy 26:1-11 states that when the Israelites brought the firstfuits of their harvest before the priest, they were to acknowledge that God had delivered them from Egypt and had given them the Promised Land. This reminds us of Christ’s resurrection as He was the “firstfuits of those who have fallen asleep” (1 Corinthians 15:20). Just as Christ was the first to rise from the dead and receive a glorified body, so shall all those who are born again also follow Him, being resurrected to inherit an “incorruptible body” (1 Corinthians 15:35-49).

The Feast of Weeks (Pentecost) occurred 50 days (the Greek word “Pentecost” means fiftieth) after the Firstfruits festival and celebrated the end of the grain harvest. The primary focus of the festival was gratitude to God for the harvest. This feast reminds us of the fulfillment of Jesus’ promise to send “another helper” (John 14:16) who would indwell believers and empower them for ministry. The coming of the Holy Spirit 50 days after Jesus’ resurrection was the guarantee (Ephesians 1:13-14) that the promise of salvation and future resurrection will come to pass. The indwelling presence of the Holy Spirit in every born-again believer is what seals us in Christ and bears witness with our spirit that we are indeed “joint heirs with Christ” (Romans 8:16-17).

After the spring feasts conclude with the Feast of Weeks, there is a period of time before the Fall Feasts begin. This time is spiritually symbolic of the church age in which we live today. Christ’s sacrifice and resurrection are past, we have received the promised Holy Spirit, and now we await His second coming. Just as the Spring Feasts pointed towards the Messiah’s ministry at His first coming, the Fall Feasts point toward what will happen at His second coming.

The Feast of Trumpets was commanded to be held on the first day of the seventh month and was to be a “day of trumpet blast” (Numbers 29:1) to commemorate the end of the agricultural and festival year. The trumpet blasts were meant to signal to Israel that they were entering a sacred season. The agricultural year was coming to a close; there was to be a reckoning with the sins of the people on the Day of Atonement. The Feast of Trumpets signifies Christ’s second coming. We see trumpets associated with the second coming in verses like 1 Thessalonians 4:16, “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.” Of course the sounding of the trumpet also indicates the pouring out of God’s wrath on the earth as well. Certainly this feast points towards the coming Day of the Lord.

The Day of Atonement occurs just ten days after the Feast of Trumpets. The Day of Atonement was the day the High Priest went into the Holy of Holies each year to make an offering for the sins of Israel. This feast is symbolic of the time when God will again turn His attention back to the nation of Israel after “…the fullness of the Gentiles has come in…all Israel will be saved” (Romans 11:25-26). The Jewish remnant who survive the Great Tribulation will recognize Jesus as their Messiah as God releases them from their spiritual blindness and they come to faith in Christ.

The Feast of Tabernacles (Booths) is the seventh and final feast of the Lord and took place five days after the Day of Atonement. For seven days, the Israelites presented offerings to the Lord, during which time they lived in huts made from palm branches. Living in the booths recalled the sojourn of the Israelites prior to their taking the land of Canaan (Leviticus 23:43). This feast signifies the future time when Christ rules and reigns on earth. For the rest of eternity people from every tribe, tongue and nation will “tabernacle” or dwell with Christ in the New Jerusalem (Revelation 21:9-27).

While the four spring feasts look back at what Christ accomplished at His first coming, the three fall feasts point us toward the glory of His second coming. The first is the source of our hope in Christ—His finished work of atonement for sins—and the second is the promise of what is to come—eternity with Christ. Understanding the significance of these God-appointed times helps us to better see and understand the complete picture and plan of redemption found in Scripture.

One of the “appointed feasts of the LORD” given to Israel in the Hebrew Bible (Old Testament) is known today as Rosh Hashanah, literally “Head of the Year.” We read about Rosh Hashanah in the Torah, the Jewish Law found in the first five books of the Hebrew Bible. “And the LORD spoke to Moses, saying, ‘Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. You shall not do any ordinary work, and you shall present a food offering to the LORD’” (Leviticus 23:23-25).

Rosh Hashanah, or the Jewish New Year, is also known as Yom Teruah or the Day of Trumpets. The word teruah means to shout or make a noise, so this holiday is marked by the blowing of the shofar or ram’s horn in Jewish Synagogues around the world. Rosh Hashanah falls on the first day of the Hebrew month of Tishri on the Jewish calendar which usually corresponds to September or October. It always falls on the seventh new moon of the Jewish year. After the destruction of the Jewish temple in Jerusalem in 70 AD, even though this feast day falls on the seventh month of the Jewish religious calendar, it began to be called Rosh Hashanah and became the beginning of the Jewish civil calendar.

Rosh Hashanah begins a ten-day period leading up to the holiest day of the Jewish calendar, Yom Kippur, the Day of Atonement. These ten days are called the yomim nora’im or Days of Awe in modern Judaism. The sounding of the shofar on Rosh Hashanah is a wake-up blast and a sobering reminder that the time is near for the Day of Atonement. It is a call to teshuvah which is repentance and turning back to the LORD. These ten days are ones of great introspection, heart searching and self-examination. The sound of the shofar for the Jew was, and still continues to be, a call to examine one’s life, to make amends with all those one may have wronged in the previous year, and to ask forgiveness for any vows one may have broken. So the primary theme of Rosh Hashanah is one of repentance.

A common greeting for Jews just before and during Rosh Hashanah is “May your name be inscribed (in the book of life).” Another popular greeting is L’shana Tova which is a wish for a good new year. Traditional foods on Rosh Hashanah are sweet things. So apples dipped in honey and many other sweet dishes made with apples, honey, raisins, figs, sweetened carrots, and pomegranates are generally served in the Jewish home. The traditional challah bread is made sweeter and shaped in a circle, symbolizing completeness and never-ending sweetness. The rabbinic idea of this ‘sweetness’ was to bring a sense of optimism to the festival, since the themes of repentance and atonement might have made this season a somber time of remorse alone.

According to rabbinic tradition, on Rosh Hashanah the destiny of the righteous and the wicked are sealed. The righteous are written into the Book of Life and the wicked are written into the Book of Death, but most people won’t be written into either book. These are given the ten days until Yom Kippur to exercise repentance and self-examination and then seal their fate. Then, on the Day of Atonement, everyone has their name inscribed into one of the two books.

Like all of the Lord’s appointed days in the Hebrew Bible, Rosh Hashanah has been given to Christians to point us to an even greater reality. For those who have placed their faith in the Jewish Messiah, Jesus, we understand the true meaning of the call to repentance and of turning our hearts toward God. The God of the Bible indeed has a Book of Life and a Book of Death. The Bible clearly warns us that on the Day of Judgment which is yet to come, anyone’s name not found in the Book of Life will reside in the lake of fire for all eternity (Revelations 20:15).

For those who have placed their trust in the atoning work of Jesus through His life, death, burial and resurrection (2 Corinthians 5:21), our names are already written into the Lamb’s Book of Life. And now, even we believers in Jesus listen for that trumpet call, “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words”  (1 Thessalonians 4:16-18).