Question: “Is it permissible for a Gentile to eat a Passover Seder meal?”
Answer: Gosh, I hope so, because I eat at my family’s Passover Seder every year.
That question was recently asked in a closed Facebook group for “Messianic Gentiles” and the moderator’s short answer was “yes”. The only prohibition would be if the Temple existed in Jerusalem, the Levitical priesthood was re-established, and the sacrifices, including those for Pesach, were resumed…and even then, that would only be a problem if the non-Jew in question were in Jerusalem for Passover.
This was discussed somewhere on this blogspot in years past, and reader ProclaimLiberty (PL) basically said that if an intermarried Gentile, such as me, (or any Gentile, I suppose) were in Jerusalem with his Jewish family, he (or she) could eat of the meal except for the Pascal lamb which is reserved for the Jewish people.
For any male to eat of it, he must be circumcised, which is shorthand for “covert to Judaism”.
However, not everyone sees it that way. Here’s a comment from the aforementioned closed Facebook group discussing the topic:
OK but if Gentiles are grafted in and there is one new man and all true believers become the Israel of God…(and, no, I do not adhere to replacement theology, neither am I a two house/stick guy) doesn’t that give us a different outlook on this subject?
I say this speaking from the notion that the Passover is ultimately pointing to Christ and not simply a cultural festival for only one group of people.
If the Passover is strictly about the Exodus and God showing Himself mighty to a certain group of people then yes, I agree.
But if the Passover ultimately points to Christ then you are saying that only one group of people (culturally Jewish people) are allowed to celebrate it and not the totality of God’s people (i.e. the Israel of God).
I don’t say this to be divisive.
I am asking a serious question.
One person answered this query by stating that non-Jewish (uncircumcised) Yeshua-believers are welcome to attend the seder in Jerusalem, even once the sacrifices have been restored, and he/she could “partake of the matzah, bitter herbs, the four cups, and the whole seven-day festival…there is no prohibition except in regard to the sacrificed lamb.”
Pretty much my opinion as well.
In the back-and-forth in the discussion thread, it is generally (but not universally) agreed that Gentiles can partake of the modern Passover seder, since we are without the Temple and the sacrifices, but are not to eat of the sacrificed lamb in Jerusalem in the days of the Temple (and there’s no other place to perform the sacrifices except in the Jerusalem Temple, so arguably, even in the Messianic Age, Gentiles in the diaspora can partake of the seder fully, since no lamb would be present).
The original asker cited Ephesians 2:14-19 in an attempt to invoke traditional Christian teaching to sustain a more egalitarian view of the Messiah’s work, diluting or obliterating the distinctions between Israel and the nations defined in the Torah relative to the requirement that only a circumcised (Jewish) male can eat of the lamb (and in case anyone asks, women, who can’t be circumcised as defined in Torah, must be Jewish in order to eat of the lamb as well).
The questioner lamented:
So we’re one…but not really?
We’re fellow citizens…except we’re still strangers and aliens?
This is a common complaint of some Gentiles in Messianic Jewish space, and in days gone by, I’ve made that complaint myself. But being “one” does not mean being “uniform”. It does mean that the ekklesia of Messiah is a single container that nurtures both Israel and the “people of the nations who are called by His Name” (Amos 9:12).
Then this came up:
But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.
–Galatians 2:11-13 (NASB)
Except, of course, the above passage of scripture isn’t describing a Passover meal in Jerusalem, but (probably) an “ordinary” meal in which Peter felt inhibited sharing with Gentiles in the presence of (it is assumed) high-ranking Jewish members of the Messianic Council in Jerusalem who were apparently applying “peer pressure”. It’s been suggested that Paul and James (Ya’akov) disagreed about the cultural barriers (which are not found in Torah) between Jews and Gentiles, and whether or not just eating in the presence of a Gentile rendered a Jew ritualistically “unclean.”
Frankly, non-Jews are usually welcome (if invited) at most Jewish functions, including worshiping in the synagogue on Shabbat, attending an Erev Shabbat meal, attending a bar or bat mitzvah, and so on. Before my wife and I became religious, Jewish friends invited us to their Passover seders on numerous occasions. Granted, some of our friends weren’t Orthodox, but others were, so I can see a case being made for Gentiles in the current age being able to participate in many Jewish ritual activities, extending into the Messianic Age.
There are distinctions between Jews and Gentiles in the current age (including Jewish and Gentile Yeshua-believers) and I think those distinctions will continue in the Messianic Age. If there are to be any sort of “adjustments” in halachah to be made, Messiah will have to inform us of what they will be.
But even in the current age, it really depends on how closely you adhere to the halachah:
98:35 All the activities that are permitted on yom tov are only permitted for the sake of people, not for animals. The Torah tells us (Exodus 12:16), “do for yourselves” – for yourselves but not for animals. Therefore, we may not cook or carry outside for the sake of an animal just like on Shabbos. (We may add to a pot of human food for animals – Rema 412:3.) 98:36 We may not cook or bake for a non-Jew on yom tov. One who has a non-Jewish servant may add food and cook it all in one pot so that there will also be enough for the servant. (He must not specify that he is adding for the servant – Mishnah Brurah 512:11.) For an honored non-Jew, however, one may not even add. (We are concerned that one will do extra for an honored guest – see MB 512:10.) Not only that, even if the Jew cooked or baked for himself, he may not invite a non-Jew to eat with him on yom tov. One may give a non-Jew who isn’t particularly distinguished something that he cooked or baked but he may not bake a loaf even for his non-Jewish servant. (For the purposes of this halacha, an apostate Jew is the same as a non-Jew – MB 512:2.)
-Rabbi Jack Abramowitz
“Cooking for a Non-Jew on Yom Tov”
But it was also pointed out that Gentiles regularly attend Yom Tov events at Chabad and are welcome to do so.
The response was:
Sometimes there are halchot that people are much more lenient on these days, especially when kiruv is involved. I also read that in this particular halacha the concern is alleviated if the person shows up without an explicit invite. I think the underlying reason might be that Jews can cook on Yom Tov, but they can only cook for what is needed. Since a non-Jew can cook for themselves regardless of Yom Tov then a Jew should not cook for a non-Jew, but may serve them food if there are leftovers.
But the question is how or if this particular standard will be adhered to in the Messianic Age. Will this be one of the “adjustments” Messiah will make, or will he honor all halachah as it currently exists? Interesting question.
As of this writing, there’s no consensus in the closed Facebook group discussion on the matter of how restrictive or permissive Jews are or should be regarding a non-Jewish presence at a Passover seder. The most restrictive seems to be:
Another perspective that I have read about, is that since parts of the seder are done as a remembrance of the Korban Pesach some Jews will not invite gentiles to their seder or ask gentiles to not participate those parts. Just thinking off the top of my head this might include Korech and Afikomen. I am sure many people are not that strict, but it is an interesting thought.
I’ve written about Gentiles and Passover many times before, including in Passover, Messianic Judaism, and Mutual Inclusiveness and Passover for Gentiles in the Diaspora, Not in Jerusalem (the latter specifically addressing the topic of discussion going on in Facebook). And in spite of all that, I once even reblogged something about No Christian Seders, Please, but that was more specifically aimed at churches that conduct their own Passover seders rather than Christians who are guests at a Jewish seder (but of course, even President Obama conducts a Seder at the White House each year rather than being a guest of Jewish hosts).
Since my wife and kids are Jewish, I’ve got an automatic “in” at our family seder (though if my wife chooses to attend the Chabad seder, I’m definitely not invited). However, if a non-Jewish believer is to attend a seder, it should be at the invitation of Jewish hosts, and the expectation of a Gentile guest should be spelled out ahead of time relative to halachah.
It’s problematic in Messianic space to the degree that Gentile expectations can lead us down the “one new man” path a bit too far, but again, local customs should be understood ahead of time so there won’t be any surprises.
I don’t observe Easter in any sense and basically, I even shun it, so Passover is the Yom Tov in which I (silently within myself) honor Rav Yeshua’s symbolic sacrificial death and resurrection which gives us all the hope that in our Rav’s merit, we too shall share a place at the banquet of Abraham, Isaac, and Jacob (Matthew 8:11) in the world to come.