1. The Feast of Redemption
2. Wrath and Judgment or Redemption and Blessing
3.  The Four Cups of the Seder
4. The Brit Chadashah of the Third Cup
5. The Mystery of Redemption and Blessing that resides in the Upper Room
6. The anguish and torment of accepting our Cup of Judgment
7. He exchanged our Cup of Judgment for His Cup of Blessing!
8. Messiah’s Pesach Supper
9. His Body
10. Roasting of the Lamb
11. Without spot, wrinkle or blemish
12. Unique among all other sacrifice
13. The Great High Priest of all the Earth
14. Shem was a type of the new Son of Ha-Elohim
15. Messiah is the fulfillment of all the sacrifices

The Feast of Redemption:

וַיִּקַּח אֶת־הַכּוֹס וַיְבָרֵךְ וַיֹּאמֶר קְחוּ אֹתָהּ וַחֲלֹקוּ׃

הוא לקח את הכוס, ברך, ואמר: קחו אותה וחלקו ביניכם.  פ

He took the cup and made a brachah and said, “Take it and share (distribute) it between you.”

וְכֵן גַּם־אֶת־הַכּוֹס אַחַר הַסְּעוּדָה לֵאמֹר זוֹ הַכּוֹס הִיא הַבְּרִית הַחֲדָשָׁה בְּדָמִי הַנִּשְׁפָּךְ בַּעַדְכֶם׃

כן גם את הכוס אחר הסעודה, ואמר: הכוס הזאת היא הברית החדשה בדמי הנשפך בעדכם.  פ

He did likewise with the cup after the meal, saying, “This cup is the HaBrit HaChadashah (הברית החדשה) in My blood, which is poured out for you.”

Pesach is known as the Feast of Redemption. The Passover cup of wine is one of the central symbols of this holiday. When Yeshua celebrated this feast with His disciples He raised a cup of wine at least twice during the meal. He did this to make two important statements about Himself. What is the significance of these two statements? In the Tanakh the cup of wine is most often used as a symbol of Adonai’s judgment. For example, the cup of fury, the cup of judgment, the cup of trembling and the cup of horror and desolation appear throughout the Tanakh. However, we also find the Psalmist crying out, “I will take up the cup of salvation (כּוֹס־יְשׁוּע֥וֹת) and call upon the name of Adonai” (Psalm 116:13):

כֹּוס־יְשׁוּעֹות אֶשָּׂא וּבְשֵׁם ה’ אֶקְרָֽא׃

“I shall lift up the cup of salvation (kos yeshuot-כֹּוס־יְשׁוּעֹות)
And call upon the name of Adonai.”

Wrath and Judgment or Redemption and Blessing:

So the symbol of the cup as a rule carries with it a picture of wrath and judgment. However, in the exceptional case of the Prophet-King David:

The Cup of Wrath is transformed into a Cup of Redemption (forgiveness) and blessing.

The latter exception being a testament to David’s greater Son, the Salvation of Adonai (Yeshua), the Mashiach. These themes of deserved judgment and the mystery of unmerited salvation are beautifully woven together in the Narrative of Pesach. Adonai poured out His judgment on the Egyptians as a whole but He spared our ancestors (Israel) and those believing gentiles (Egyptians and others) who obeyed Adonai by placing the mark of the blood of a lamb on the doorposts of their homes (making the blood Sign of Redemption, the Hebrew mark of the Tav).

 The Four Cups of the Seder:

Due to the multiple meanings of the cup the Mishnah rightfully instructs those observing the Pesach Seder to drink from the cup four times (Pesachim 10:1). Each time the cup is filled, it has a different name:

Cup #1.  The first cup is the Kiddush, which means sanctification.

Cup #2.  The second cup is called the Cup of Plagues. For the reason that the Gentiles were judged during the ten plagues it has been called the Cup of Judgment. It also called the Cup of Deliverance because the children of Israel were delivered from the bondage of slavery. It is important to note than when the Messiah made reference to the Cup of Judgment He did not make reference to the judgment of either Jew or Gentile. Rather, He clearly made reference to His drinking the Cup of Judgment Himself for the sake of all humankind (Jew and Gentile).

Messiah drank the Cup of Judgment to the full for us all.

Messiah drank the Cup of Judgment to the full for us all; even though He deserved no judgment and we did. He was, is, and always will be our permanent Korban Pesach (Passover sacrifice). Without the once-in-eternity sacrifice of Messiah there would be no permanent (eternal) Passover for anyone to celebrate!

Cup #3.  The third cup is referred to as the Cup of Redemption and the Cup of Blessing. When we drink this Cup we “proclaim” the redeeming sacrifice—the “death” of Messiah—until He comes again (returns to Israel a second time to Restore Israel). In other words without the Messiah first drinking-in to the full the Cup of Judgment for us there could be no third Cup of Redemption or fourth Cup of Restoration. Solely because of the Messiah we have been redeemed and in God the Father’s own good time (we pray soon) all Israel shall be saved.

Cup #4.  The fourth cup is called the Cup of Restoration, the Cup of Hallel (praise), and the Cup of Elijah (the forerunner of Messiah; i.e. who represents the promise of Messiah’s return and the immediate establishment of the Golden Age of Israel, the “Father’s Kingdom”). All four cups should be filled with red wine to remind us of the “blood of the sacrificed Passover lamb” (the Korban Pesach).

The Brit Chadashah of the Third Cup:

כן גם את הכוס אחר הסעודה, ואמר: הכוס הזאת היא הברית החדשה בדמי הנשפך בעדכם.  פ

He did likewise with the cup after the meal, saying, “This cup is the HaBrit HaChadashah (הברית החדשה) in My blood, which is poured out for you.”

In His teaching (in the Upper Room of the Inn) the Mashiach Yeshua explicitly  refers to the cup taken after supper, which is the third cup. Yeshua calls this cup “the New Covenant in My blood, which is shed for you.” This is the Cup of Blessing which we believing Jews bless. It is the Cup of Redemption that is a testimony to the redemptive sacrifice of the Mashiach who is the Lord (Ha-Adon). By calling the third cup “the New Covenant in my blood,” the Lord is declaring that the promise of Jeremiah 31 is fulfilled:

הִנֵּה יָמִים בָּאִים נְאֻם־ה’ וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָֽׁה׃ לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבֹותָם בְּיֹום הֶחֱזִיקִי בְיָדָם לְהֹוצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־ה’׃ כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־ה’ נָתַתִּי אֶת־תֹּֽורָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵֽאלֹהִים וְהֵמָּה יִֽהְיוּ־לִי לְעָֽם׃ וְלֹא יְלַמְּדוּ עֹוד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־ה’ כִּֽי־כוּלָּם יֵדְעוּ אֹותִי לְמִקְטַנָּם וְעַד־גְּדֹולָם נְאֻם־ה’ כִּי אֶסְלַח לַֽעֲוֹנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עֹֽוד׃

“Behold, days are coming,” declares Adonai, “when I will make a New Covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares Adonai. “But this is the covenant which I will make with the house of Israel after those days,” declares Adonai, “I will put My law within them and on their heart I will write it; and I will be their Almighty One, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest of them,” declares Adonai, “for I will forgive their iniquity, and their sin I will remember no more.”

Adonai had declared through the prophets that He would make a New Covenant because the previous covenant had become “broken” by the people; and only “fulfilled” by the Mashiach.

The violation of the first covenant agreement with Adonai incurred His wrath and judgment.

This was the case with the people (all Israel). This was the creation of the terrible cup. This is the cup that the Messiah drank on our behalf! The Messiah was the only Jew who had earned the right to drink the Cup of Blessing.

No one but Messiah has ever earned the right of being declared completely righteous under the Law. We all broke the Law and deserve to drink the Cup of Adonai’s Wrath. Messiah alone fulfilled the Law and among all humankind only He could rightfully drink from the Cup of Blessing.

By the Messiah accepting the terrible cup, the Cup of Wrath that we deserve, we were then free to drink from the Cup of Salvation; the Cup of the New Covenant of the Grace of Adonai.

Messiah drank to the full the Judgment that we deserve, so that we could drink the Cup of Blessing that He deserves!

The Suffering Messiah, the Man of Sorrows (Yeshua Ish Makhovot; cf. Isaiah 53) declared that this New Covenant would be poured from the Cup of Salvation in His blood (i.e. the offering up of His righteous physical and spiritual life as an acceptable sacrifice to Adonai, on our behalf). This Cup of Redemption symbolizes far more than our people (Israel) escaping from the physical and social bondage of Egypt. It is a symbol of the eternal plan and purpose of Adonai to permanently remove (asaf) all sin from our people and to then add (yosef) to us, in the place of our removed sin, His perfect Righteousness (i.e. once cleansed we are free to receive the gift of the Father that is the permanent Indwelling Presence of the Spirit of Holiness).

The Mystery of Redemption and Blessing that resides in the Upper Room:

Judgment and salvation, wrath and redemption are symbolized in the one cup.

This mystery is explained by the Mashiach in His teaching from the “upper room.” The upper room of Messiah is foreshadowed in the “upper room (s)” of the Temple; the mysterious Upper Room (עֲלִיֹּתָ֛יו) that was used only when “repairs were carried on” by workers in the Temple (cf. 1 Chronicles 28:11)

וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנֹו אֶת־תַּבְנִית הָאוּלָם וְֽאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּֽרֶת׃

“Then David gave to his son Solomon the plan of the porch (הָאוּלָם) of the temple, its buildings (תַּבְנִית), its storehouses (גַנְזַכָּיו), its upper rooms (עֲלִיֹּתָיו ,עֲלִיָּה – an upper chamber, a second-story room, from “to go up,” “ascend,” “climb”-עָלָה), its inner rooms (הַפְּנִימִים) and the room for the mercy seat (וּבֵית הַכַּפֹּֽרֶת).”

Point #1.  [In the Herodian Temple:] “The length of the Holy of Holies was 20 cubits. Above both the inner and the outer rooms was an upper chamber, constructed to enable builders to make the necessary repairs. A trap-door was above the Holy of Holies, and through this the workmen were lowered in boxes, to guard against profanation (lit. “feasting their eyes”). In this upper chamber the location of the two rooms underneath was marked off (cf. Jewish Encyclopedia, Mid. 5. 5).”

Point #2.  “There were apertures in the upper story which led to the Holy of Holies, through which craftsmen would be lowered in boxes, so that they would not satiate their eyes [gazing at] the chamber of the Holy of Holies they were lowered in boxes which were closed on three sides and open on the fourth (cf. Chabad.org, Maimonides Hil. Beish habechirah 4:13 and 7:23).” In addition to the upper room of the Temple also consider the nistarot (the secrets) of the Inn (the “malon”-מָלוֹן) of Mosheh that is alluded to in the Torah (Exodus 4:24):

וַיְהִי בַדֶּרֶךְ בַּמָּלֹון וַיִּפְגְּשֵׁהוּ ה’ וַיְבַקֵּשׁ הֲמִיתֹֽו׃

“Now it came about at the lodging place (malon-מָלוֹן) on the way (derek-דֶּרֶךְ) that Adonai met him (Mosheh) and sought to put him to death.”

Nistarot (נִּסְתָּרֹות) and Nistar (נִסְתָּר) – The mystery of the “hidden” and the “concealed;” from the root satar (סָתַר), meaning “something” and/or “someone” who is carefully concealed or hidden.

Therefore, the lodging place (מָלוֹן) of Mosheh and the hiding place (נִסְתָּר) of Adonai and the hidden things of Adonai are one and the same place; and access to this very special place (ha-makom, הַמָּקֹום-The Place) and its Divine contents (treasures) is given only to those whom the Spirit of Revelation and the Spirit of Wisdom chooses. Therefore, only the Ruach he-Chazon V’ Ruach Ha-Chokmah decide who will gain access to His Divine riches of revelation and wisdom.

Messiah is the Power and Wisdom of Adonai (Ha-Gevurat, חָגְּבוּרַת and Ha-Chokhmat Elohim, חָכְמַת אֱלׂהִים).

In the Upper Room of the Inn Messiah spoke of the Cup of Redemption and Blessing in a historical manner, prophetically describing to His Israeli disciples the actual redemptive events that would shortly take place in His life and their lives.

The upper room of the Temple and the upper room of the Inn are symbols of The Place where all the secrets of the D’var HaShem are kept. These secrets (סודים and סודות) are revealed at the first to whomever Adonai chooses; then later they are revealed to all who possess the faith to see and hear the good things of Avinu Shebashamayim. In this regard the Mashiach has said:

וְאַתָּה כִּי תִתְפַּלֵּל בּוֹא בְחֶדְרְךָ וּסְגֹר דְּלָתְךָ בַּעַדְךָ וְהִתְפַּלֵּל אֶל־אָבִיךָ אֲשֶׁר בַּסָּתֶר וְאָבִיךָ הָרֹאֶה בַּמִּסְתָּרִים הוּא בַּגָּלוּי יִגְמְלֶךָ׃

ואתה כאשר תתפלל הכנס לחדרך, סגר את הדלת בעדך והתפלל לאביך אשר בסתר, ואביך הרואה במסתרים יגמל לך.  פ

“But as for you, when you pray, go into your room, close your door behind you, and pray to your Father who is in secret (b’satar-סָתַר), and your Father  who sees the secret things (v’satarim-בַּמִּסְתָּרִים) will reward (be openly generous to) you.”

The anguish and torment of accepting our Cup of Judgment:

In regard to the revelation of the third cup of the Messiah, after His Seder supper in the upper room the Tzaddik (צדיק-Righteous One) retired in the evening with eleven of His disciples to the garden of Gethsemane. There (while His talmidin were asleep) He got down on His knees and cried out to Adonai (HaShem) in anguished prayer:

אָבִי אִם־תִּרְצֶה לְהַעֲבִיר מֵעָלַי אֶת־הַכּוֹס הַזֹּאת אַךְ אַל־יְהִי כִרְצוֹנִי כִּי אִם־כִּרְצוֹנֶךָ׃

אבי, אם תרצה, העבר נא מעלי את הכוס הזאת. אך אל יהא כרצוני כי אם כרצונך.  פ

“Avi (Father), if you will, please remove this cup from me, but do not be as I will but as you will.”

In His human form the Mashiach greatly desired that this Cup of Judgment—the one that every Jew except Him deserved for breaking the covenant of Adonai—would pass over Him. Yet, as the perfect obedient Son of Adonai, the Man of Sorrows (Yeshua Ish Makhovot) knew that the Cup of Blessing could be poured out for the “salvation of many” only if He first would drink the Cup of Judgment. Despite the agony of separation from the Father (Ha-Av), the Lord (Ha-Adon) was willing to drink this cup to the full. He did this to bear our judgment.

את זה אשר לא ידע חטאת עשה לחטאת בעדנו, כדי שאנו נלבש את הצדקה של אלהים בו.  פ

He who did not know sin [Seh Ha-Elohim] became sin for us, so that we would become the righteousness of God [Elohim HaAv] in Him [M’shicho].

He suffered this tormenting horror and death so that we might be free to exchange our sin for the Righteousness of Adonai (the Father’s gift of the Indwelling Presence of His Spirit). What greater blessing can there be than this: In the greatness of His love, the Messiah exchanged our Cup of Judgment for His Cup of Blessing!

He exchanged our cup of Judgment for His cup of Blessing!

In the greatness of His love the Messiah exchanged our Cup of Judgment for His Cup of Blessing.

It has long been the Mashiach’s desire that His people (Am-Israel) find redemption and healing and forgiveness in this the Cup of Blessing of HaBrit HaChadashah (הברית החדשה-the New Covenant). As we remember to observe Pesach this season we are giving testimony to the Cup of Redemption brought about by the sacrificial death of the Messiah and the Cup of Blessing that is brought about by the resurrection of Messiah and our receiving the gift of the Father’s eternal life (His permanent gift of the Indwelling Presence of His Spirit of Holiness). Therefore, it is a true saying, He (the Father) made Him (M’shico, His Messiah; His Sheliach and Great High Priest-השליח והכהן הגדול ) who knew no sin to be sin on our behalf, so that we might become the righteousness of Adonai in Him—Ha-Mashiach Yeshua.

Messiah’s Pesach Supper:

We now know much of what took place when the Messiah instituted his own Pesach Supper. Regarding what we know about the activities of the Messiah’s Supper:

We know #1.  We know the prayers Messiah spoke at specific parts of the Seder.
We know #2.  We know how to reproduce the arrangement of the Paschal table around which the Messiah and His chosen disciples sat.
We know #3.  We know the exact posture of the attendees at the Seder.
We know #4.  We know the type and kind of food that was dipped in the supper dish.
We know #5.  We know the ritual and the meaning of the Breaking of the Bread.
We know #6.  We know the words that Messiah offered in the giving of thanks.
We know #7.  We know and understand the meaning of the distribution of the cup.
We know #8.  We know what hymns were sung and what the concluding hymn of the Pesach Supper (Seder) was.

His Body:

In writings of the rabbinical sages the Passover lamb is designated as “His body.” The words of the Mishnah are (Pesachim 10:3):

“While the Temple stood they brought before him His body of the Pesach.”

Prophetically these words point to the body of the Messiah, who is our Korban Pesach. Furthermore, this cup truly is the “Cup of Blessing,” which “we bless.” It is the cup that we give testimony to; that is that we “show forth.” This is the very term used to designate the Passover Seder itself, called the “Haggadah.” Haggadah literally means to “show forth”. The (root) Hebrew word that means to show is found used in Exodus 13:8:

וְהִגַּדְתָּ לְבִנְךָ בַּיֹּום הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה’ לִי בְּצֵאתִי מִמִּצְרָֽיִם׃

“And you shall show (נָגַד-nagad: to proclaim, avow, confess, inform, expound, show) your son in that day, saying, ‘It is because of what Adonai did for me when I came out of Egypt.’”

Therefore, it is from the Hebrew root word “nagad” (to show-נָגַד) that the term Haggadah (telling-הַגָּדָה‎) has been derived.

Roasting of the Lamb:

According to Jewish ordinance the Korban Pesach (the sacrificed lamb who is judged in our place) was roasted on a spit made of pomegranate wood. Special care was taken that in roasting the lamb it did not touch the oven, otherwise the part touched had to be removed. This practice enforced the idea that the lamb had to be undefiled:

Not defiled #1.  Not one of the bones of the Paschal lamb were to be broken.
Not defiled #2.  The Paschal lamb was not to be soaked at all with water.
Not defiled #3.  The Paschal lamb was to be roasted with fire: Head with his legs, without the alteration of the appendages.
Not defiled #4.  None of the Paschal lamb’s undigested remains were to be left over until the morning; whatever had not been eaten had to be consumed by fire (Exodus 12:8-10).

Without spot, wrinkle or blemish:

Of all other sacrifices, even the most holy (Leviticus 6:21), the Korban Pesach alone was not to be soaked because the body of the Pesach had to remain pure: therefore, the mixture of water was unnecessary and inappropriate. No bone of the lamb was to be broken. It was to be served up as a whole. The entirety of the lamb was to be “consumed.” All this was intended to teach us that the lamb was to be a complete and unbroken sacrifice.

Unbroken and Complete #1.  The perfection of the lamb indicates to us a complete and unbroken fellowship must exist between the Person of the Lamb (represented by the Korban Pesach) and the heavenly Father.

Unbroken and Complete #2.  The perfection of the Life of the Lamb and His blood sprinkled over and to the sides of the doors (this is a symbol of the doorposts of our hearts, i.e. spirits) allowed for the angel of death to safely pass over the households of the people of Israel.

Unbroken and Complete #3.  The perfection of the Lamb speaks of the high cost of the redemption of the people of Israel. Our redemption came at the high cost of the perfect, sinless, unblemished life of the real Korban Pesach, the Mashiach.

Unbroken and Complete #4.  The perfect sacrifice of the Lamb tells us that out of Messiah’s once-in-eternity sacrifice the descendants of Abraham, Isaac, and Jacob were made one family and one body. Out of Israel there is salvation for the Jew first. And out of Israel’s Messiah there is salvation also for the Gentiles.

The Cup of Blessing which we bless is it not the communion of the blood (sacrificed life) of Messiah?

The lifeblood of Messiah is not just His temporal physical blood; for the eternal lifeblood of Messiah is not human (mortal) blood but the immortal life of the Indwelling Presence of the of the Spirit of Holiness. Also, the bread which we break, is it not the communion of the Body of Messiah? For we, being many, are: “One bread and one body; for we are all partakers of that one body.”

Unique among all other sacrifices:

Every sacrifice during Pesach prefigures the work of Messiah.

Such messianic views and feelings reveal the authentic spiritual meaning of the Pesach Feast. First,  Pesach is the commemoration of Messiah’s death. Second, Pesach is a remembrance of the great deliverance that is connected with the sacrifice of the Lamb on our behalf. Third, Pesach is a proclamation of the God’s mercy. There is an alternative to going the way of self-pride, self-worship, and self-ruin. Faith in Israel’s Messiah is that alternative. Faith in the sacrifice of His Body, symbolized in the Korban Pesach, leads to the forgiveness of all our sins and reconciliation with Adonai. Fourth, the Messiah’s sacrifice was Divinely ordained before the foundations of the earth. Fifth, the Messiah’s sacrifice was promised to Adam and Eve. The remembrance of this promise was instituted by the sacrifice that was made so the first man and woman might receive a covering for their bodies, souls, and spirits. Righteous Abel, Noah, Enoch and an unbroken procession of messianic believers waited for the Promised One, offering animal sacrifices as a symbol of the coming of the Deliverer who is greater than father Abraham and the prophets Moses and Elijah. Sixth, Messiah’s sacrifice was attested to when father Abraham offered up by faith his beloved son Isaac on Mount Moriah. Seventh, this prophetic act of Abraham by faith offering up the life of Messiah (ben Avraham) to Adonai took place at the exact location where the body of Messiah was sacrificed to the heavenly Father, almost  two thousand years later (cf. Genesis Chapter 22).

The Great High Priest of all the Earth:

The temporal Malki-Tzedek (the King of Righteousness) passed on his ministry of being the Great High Priest (HaKohen HaGadol) of all the earth to father Abraham. This universal permanent priesthood of the Great High Priest of the Most High was passed on to Abraham by Shem (the international priesthood literally of the Name).

This new, immortal, sinless Adam was reborn, the first of a new kind of righteous humanity.

Shem’s actual name, parentage, birth, and death were deliberately not mentioned at all in the Genesis narrative so that the mortal life of Shem might prophetically bear witness to the eternal life of the Messiah. Shem was the one whose life points to the priestly life of the Messiah, whose resurrection life made Him reborn as a New Adam. This new, immortal Adam was reborn, the first of a new kind of righteous humanity. Messiah is the Last Adam (אָדָם הָאַחֲרוֹן-Adam Ha-acharon), the new ben Ha-Elohim:

“Who is without father, without mother, without genealogy, having neither beginning of days nor end of life.”

Shem was a type of the new Son of Ha-Elohim:

Shem was a type made like the son of God (בֶּן אֱלֹהִים-ben Elohim). The Resurrected, Immortal, Glorified Messiah is the one who abides as the Great High Priest of all humankind perpetually (not Shem or any other mortal man)

The King of Shalem (מֶלֶךְ שָׁלֵם-Melek Shalem), priest of the Most High, blessed Abraham and in so doing He blessed his seed; his descendants. The blessing of the Malki-Tzedek (מַלְכִּי־צֶדֶק-King of Righteousness) was offered in the memorial of a grain and drink offering (bread and wine) given to Abraham the father of our Faith.

וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הֹוצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיֹֽון׃

“And Malki-Tzedek (מַלְכִּי־צֶדֶק) King of Shalem (מֶלֶךְ שָׁלֵם) brought out bread (לֶחֶם) and wine (יָיִן); now he was a priest (כֹּהֵן) of the Almighty One (El-אֵל), the Most High (Elyon-עֶלְיוֹן).”

This blessing of the King of Righteousness and King of Shalem (Genesis 14:18) was a confirmation that through Abraham, the “friend” of the Almighty One, the promised Seed of Messiah would one day fulfill the Most High’s requirement that there be a final atonement for the sin of Israel; and the sin of all the nations and peoples of the world. This means:

Messiah’s sacrifice was instituted long “before” the levitical system of sacrifices ever existed.

Messiah’s sacrifice was instituted before the Law was ever given; before the covenant was ratified by blood (cf. Exodus 24). Therefore, it may be said that the Seed of the Woman and the Seed of Abraham was the cause of all the later sacrifices of the Law, and of the Covenant itself. Lastly, the one promised sacrifice was not limited to any one class of sacrifices.

Messiah is the fulfillment of all the sacrifices:

Messiah was not just a sin-offering. He was not just a peace-offering, Messiah was the fulfillment of all the sacrifices.

Messiah’s sacrifice needed to be made only once-in-eternity. He is the fulfillment of all of the sacrificial requirements (the will) of Adonai. Messiah is the Eternal Temple of the Holy One of Israel.

Faith in Messiah is the fulfillment of all the aspirations and sacrifices of the Temple. Faith in Messiah is the fulfillment of all the Law of Moses and the pronouncements of the Prophets.

The Great High Priesthood of Messiah is a real Torah priesthood. Yet Messiah’s priesthood, being of the tribe of Judah. It is not after the order of Aaron but after the earlier prophetic royal order of Malki-Tzedek, מַלְכִּי־צֶדֶק.

The sacrifice of Messiah was not after the order of the levitical sacrifices but after that of the earlier sacrifice of the Pesach through which Israel had become a royal nation. This nation and its people (Israel) are destined one day (we pray soon) to be a Bridge of Grace between the one true God of Abraham (Elohei Avraham) and all the nations, peoples, and families of the world.

Messiah in Pesach Chapter 19 >>