Among messianic Jews, much has been said concerning the parallels between the sacrifices of the paschal lamb and that of Yeshua. After all, the paschal lamb was the essential sacrifice which God commanded the children of Israel to make before liberating them from bondage to the Pharaoh of Egypt and bringing them to Sinai where they would enter into a covenant of service to Him.
Counting the Omer is an opportunity to learn decisiveness. This tradition marking the days from Passover to Shavuot (see Lev. 23:10-21) reenacts the journey from bondage in Egypt (Mitzraim in Hebrew, meaning “the narrow place”) to revelation at Mount Sinai.
Of all the biblical holidays, only Shavuot – the time of the giving of Torah – lacks a specific date. Instead of giving a month and a day as with other holidays, the Torah tells us to count forty-nine days from the offering of first fruits during Passover. Then on the fiftieth day we celebrate Shavuot.
It is no small thing that the middah associated with the beginning of Pesach this year is seder (order). Drawing from insights I have heard and read from great scholars of our tradition, the general irony of seder in the midst of Pesach has not escaped me.
I have always thought that cheshbon hanefesh, literally a reckoning with one’s own soul, was a practice most appropriate at the beginning of Elul, the month that precedes Rosh Hashanah. To this end Rabbi Israel Salanter, founder of the nineteenth century Mussar revival, undertook a forty day period of silence annually, from the beginning of Elul through Yom Kippur, to review his past year’s patterns of speech, to atone for wrongful speech, and to recapture the awe and sacredness of each word uttered.
Even while living in Salant, it happened once that Rabbi Israel [Salanter] was unable to be present when his shemurah matzah was being baked. Knowing that he took the greatest pains to observe all the finer points involved in the baking of the matzah, his disciples had undertaken to supervise for him in his absence. They asked for his instructions. What should they be most careful to watch?
Rabbi Israel ordered them to be especially careful not to distress the woman kneading the dough in their zeal, since she was an unfortunate widow, and they would thereby transgress the prohibition, "You shall not oppress a widow..." "The kashrut of the matzah is not complete with the observance of all the embellishments of the laws of Pesach alone," he would say, "But with the observance of all the finer points of the Choshen Mishpat as well." --from The Mussar Movement Volume 1, Part 2, pages 220 - 221