A: 1 Corinthians 11:26 reads, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” Many have interpreted this Scripture to say, “Take it as often as you please.” But this is not what the Scripture teaches.

Reading the context, Paul was reminding the disciples of the events that happened on the “same night in which He (Christ) was betrayed.” (verse 23). Paul stated that on that night, Christ took the bread and the wine, gave it to His disciples, and said, “Take, eat… do this in remembrance of Me… This do, as often as you drink it, in remembrance of Me.” (verses 24, 25).

Christ commands His converted disciples to partake of the symbols of bread and wine “in remembrance” of “the Lord’s death.” This is a memorial — and memorials of momentous occasions are always observed annually, once a year, on the anniversary of the event they commemorate. It should be noted that God specifically denotes seven ANNUAL Sabbaths to be observed in their appointed times. These annual Holy Days are either memorials of events that have already taken place, or they foreshadow events that will still occur. It is during these annual observances that we are instructed to keep exactly what God has commanded.

Christ and His disciples were keeping the Passover — an annual celebration of the time when Old Testament Israel was spared from death. In ancient times, the Israelites had to take some of the blood of the Passover lamb and put it on the two door posts and on the lintel of the houses where they ate the lamb (Exodus 12:7-8). God had promised to “pass over” the Israelites, when He saw the blood (Exodus 12:13, 23). The entire service was called the “LORD’S Passover” or the “Passover sacrifice” (Exodus 12:11, 27) — it was a “memorial,” to be kept “by an everlasting ordinance” (Exodus 12:14, 27).

Luke 22:15 tells us that Christ had “desired with fervent desire to eat this Passover.” We read in Matthew 26:17-20 that the disciples had prepared the Passover, and that Christ and His disciples ate it — that is, the Passover lamb — “when evening had come.” (Matthew 26:20; notice also Mark 14:12-18, 22). Christ changed the symbols that night from the flesh and the blood of a lamb to the bread and the wine of the true “Passover Lamb” — Jesus Christ (1 Corinthians 5:7; notice, too, John 1:29). By partaking of the bread and the wine on the Passover night, we symbolically partake of the flesh and blood of Jesus Christ for the continued forgiveness of our sins (John 6:35, 48-51, 53-56), as well as for our physical and spiritual healing (Matthew 8:16-17; Is. 53:4; 1 Peter 2:21-25), eventually leading to eternal life (John 6:58). So we see that it was the night of Jesus’ last Passover supper that He introduced new symbols. What was changed were the symbols–not WHEN or how often Passover itself was to be observed.

The Passover was kept once a year — “as a memorial.” On the night when Christ was betrayed, He kept the Passover. The Passover was at that time celebrated as a supper — that is why it is called in Scripture “the Lord’s supper.” We are today to continue keeping the Passover, but not as a meal — not as “the Lord’s Supper.” We are to only partake of the symbols of bread and wine on the Passover night — we do not eat a full meal during the Passover service. In fact, we are told that we must “discern the Lord’s body” — we must distinguish the symbols of bread and wine from an ordinary meal (1 Corinthians 11:29). 1 Corinthians 11:20, 34 tells us, “Therefore when you come together in one place, it is NOT to eat the Lord’s Supper… But if anyone is hungry, let him eat at home.” (As an aside, nowhere does the Bible speak about “communion,” during which we are to partake of bread and/or wine).

There is no evidence in the Bible that the New Testament Church ever partook of the symbols of bread and wine more often than once a year. Some point out that the disciples “broke bread” on other occasions as well, and that this proves that they frequently partook of the New Testament Passover symbols. However, the term, “to break bread,” simply means, “to eat a meal.” Acts 2:46 tells us that the disciples “broke bread daily from house to house,” eating “their food with gladness.” They were eating bread daily to satisfy their hunger. Paul says, however, that if we satisfy our hunger, when we partake of the symbols of bread and wine, we do it to our condemnation (1 Corinthians 11:34). “Breaking bread,” then, was just a common term to indicate eating a meal.

Paul did NOT say in 1 Corinthians 11 that we should partake of the “Lord’s Supper,” and that we can do so “as often as we please.” Rather, we are partaking of the New Testament Passover symbols of bread and wine once a year — during the Passover service — in memory of and as a memorial of Christ’s death and sacrifice. Every year, when we do so, we proclaim Christ’s death until He returns.

A: The Bible prohibits the consumption of the “flesh” of certain animals, designated as unclean in passages such as Leviticus 11:1-8 and Deuteronomy 14:7-8. The Church has long understood that the use of medications, mineral supplements or vitamins derived from unclean animals does not violate the Biblical injunction against eating the FLESH of unclean animals. Until recently, diabetics had to use insulin derived from pigs, and the Church did not prohibit such use. (Now, the best form of insulin is derived synthetically). This is based on the understanding that medication, drugs and supplements fall into the category of non-food. For instance, calcium can be extracted from oyster shells.

The consumption of these types of non-food items is not the equivalent of eating the flesh of unclean animals. Likewise, blood transfusions are not Biblically prohibited [although the Bible does prohibit the consumption of blood], since the transfusion is not the equivalent of eating blood. If one were to carry the Biblical prohibitions too far, kissing or sexual intercourse would be prohibited as well, due to the exchange of bodily fluids.

Regarding the consumption of various gelatin products, most gelatin is a meat by-product made from beef, calf or pork skin. It is used in many natural and unnatural forms, such as cereal bars, ice cream, yogurt, certain dairy drinks, medicines and chocolate, among other things. It is often difficult to find out if the gelatin is pork or beef derived. There are, however, vegetarian and kosher gelatin products available as well. Gelatin products derived merely from beef include Emes Gelatin and Three Star calf gelatin. When the question of the use of gelatin relates to the use of vitamins, supplements or medications, the principles would be the same as set forth in the first part of this Answer.

For instance, the modification of natural amino acids in gelatin is used to stabilize the shelf life of vaccines and therapeutic proteins and to enhance the attributes of various products. Gelfoam, a biodegradable carrier for osteogenic (bone producing) cells, is derived from pork gelatin. This procedure is used for the healing of the bones in cases of fractures and bone defects. Gelatin has also been used, with some success in some cases, in the treatment of arthritis, digestion, intestinal disorders, anemia, muscular dystrophy and even cancer.

Even apart from gelatin used in medicines, vitamins or minerals, an orthodox rabbi has certified JELL-O gelatin as kosher, although JELL-O gelatin is extracted from the skins of beef, calf and pork. This certification was based on the belief of many that during the manufacture of gelatin the composition of the original material undergoes a complete change or metamorphosis, that is, its original source becomes unidentifiable. The U.S. Food and Drug Administration does not consider gelatin to be a meat product. Nevertheless, they have also stated in 1998 that gelatin derived from cattle residing in, or originating from, countries reporting BSE should not be used.

Each Christian has to make the decision as to whether, and in what circumstances, to partake of the products as described herein. While it is true that the kingdom of God is not eating or drinking (Romans 14:17), and that “nothing that enters a man from the outside … can defile him” (Mark 7:15), the prohibition of the consumption of unclean flesh is still clearly valid, and we are admonished to honor or glorify God in our bodies (1 Corinthians 6:19-20) and not to defile the Holy Spirit that dwells in us (1 Corinthians 3:17). Based on the foregoing, we must never eat or drink or do anything that violates our conscience if we feel that we would be compromising with the Word of God (Romans 14:23).

We must all strive to live our lives correctly administering the Biblical patterns revealed to us. As Jesus Christ so clearly explained in applying God’s Word, the religious leaders of His time had so burdened the people that the Way of God was stifled in long lists of “do’s” and “don’ts”. As we in the Church of God strive for a right balance, let us all seek God’s continual guidance so that we may do only those things, which are pleasing in His sight.

A.: The Bible specifically mentions several times, in passing, the use of makeup. One of those passages can be found in 2 Kings 9:30, stating that the evil and wicked queen Jezebel hoped to seduce King Jehu. We read, “Now when Jehu had come to Jezreel, Jezebel heard of it; and she put paint on her eyes and adorned her head, and looked through a window.”

A similar passage can be found in two prophecies about Israel’s and Judah’s future enemies, in Jeremiah 4:30 and in Ezekiel 23:40. Jeremiah 4:30 speaks figuratively about the modern nation of Judah in this way, “And when you are plundered, what will you do? Though you clothe yourself with crimson, Though you adorn yourself with ornaments of gold, Though you enlarge your eyes with paint, In vain you will make yourself fair; Your lovers will despise you; they will seek your life.” Ezekiel 23:40, addressing the modern houses of Israel and Judah, states, “Furthermore you sent for men to come from afar, to whom a messenger was sent; and there they came. And you washed yourself for them, painted your eyes, and adorned yourself with ornaments.”

Some have concluded that these passages prohibit the application of makeup in any manner, shape or form. Although the use of makeup would clearly be wrong if used for an improper purpose, these passages do not condemn its use in general. Note that it says, figuratively, in Ezekiel 23:40 that Israel and Judah adorned themselves with ornaments, painted their eyes, and washed themselves for powerful men they sent for. Obviously, there is nothing wrong with washing ourselves (compare Ruth 3:1-3). In addition, God Himself adorned Israel, as we read in Ezekiel 16:10-14, and Christ tells us to “anoint your head and wash your face,” when we fast (Matthew 6:17). We also read in 1 Peter 3:1-6 that the wives’ adornment should not “merely [be] outward” (verse 3).

The problem is that Israel and Judah, as well as Jezebel, were doing all of these things for their powerful lovers. Israel, like Queen Jezebel, prostituted herself to buy the conquerors’ favor. The Bible clearly condemns the motive and intent, not the mere act of washing or wearing jewelry or applying makeup. In fact, Ezekiel 23:41 goes on to say that Israel and Judah misappropriated God’s incense and God’s oil for the occasion.

Note, too, that ancient Egypt was and remains famous for its use of cosmetics. Even the lower classes of Egypt wore makeup — both men and women. Yet, none of Israel’s detailed statutes given upon leaving Egypt speak about the use of makeup.

It is also interesting that righteous Job, after he had learned his lessons and was tremendously blessed by God, named one of his daughters “Keren-Happuch” (Job 42:14). The German Elberfelder Bibel comments that the literal meaning of this name is “rouge-pot” or, more generally, “makeup.” The Soncino commentary states that the literal meaning is, “horn of eye-paint.” If God condemns make-up in every case, it would be hardly conceivable that Job, after his genuine repentance (Job 42:6), named one of his daughters “makeup.”

Some have said that every woman who wears makeup is doing it because of vanity. This is simply not true. Even when the use of makeup was officially prohibited in the church, it was always recognized that the use was appropriate in certain circumstances. It is true, on the other hand, that the wearing of makeup by women would be wrong, if done for the purpose of vanity or vainglory, or, of course, for improper motives. To paint one’s face in such a way so that one looks like a circus clown or a prostitute would most certainly not fall within God’s parameters of decent and modest conduct. However, as is the case with the acknowledgment of birthdays, the wearing of makeup is a personal decision. One must be honest with God and oneself, as to why one is doing the things that one is doing. In addition, if a woman, perhaps in order to follow the example of others, wears makeup in violation of her own conscience, it would constitute sin (compare Romans 14:23).

A: The Bible specifically mentions two birthday celebrations of kings, ending with the deaths of certain individuals (John the Baptist and Pharaoh’s chief baker, compare Mark 6:21-27 and Genesis 40:20-22). There is another possible reference to birthday celebrations in Job 1:4: “And his [Job’s] sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them.” The German Menge Bible explains that this is a reference to the “birthdays” of the sons (A similar expression is used in Job 3:1, referring to Job’s day of birth). The children’s conduct prompted righteous Job to “sanctify them,” for he said, “It may be that my sons have sinned and cursed God in their hearts.” (Job 1:5).

Job’s reaction is interesting. He did not feel that the children HAD sinned by celebrating their birthdays, but that they MIGHT have sinned. On the other hand, we do not find any Biblical record that righteous people celebrated their own birthdays — nor do we find that Jesus Christ celebrated His birthday and that He told His disciples to celebrate it.

A birthday celebration with its accompanying elaborate parties and the giving of expensive gifts tends to emphasize the attitude of get and vanity — rather than the way of give which Christians are to follow. God’s Word condemns the glorifying of oneself. Compare Galatians 5:26: “Let us not be desirous of vainglory.” (AU). It appears that Job was concerned that his children might have engaged in selfish and vainglorious conduct during their birthday celebrations.

On the other hand, there is a difference between elaborate birthday celebrations and the acknowledgment that someone has become a year older. Obviously, the date of one’s birth is not pagan (regardless of whether one recognizes and counts by the Hebrew or the Roman calendar). It is not wrong and does in fact obey the command to honor our parents, to call, visit or send a modest gift to our parents on the day of their birth. Likewise, there are certain milestone years in the lives of young persons that can be acknowledged, such as reaching the age of 14, 16, 18 or 21. (For instance, the Jews have traditionally acknowledged the fact when a boy turns 14.) Also, in ancient Israel, young men being twenty or older were considered old enough to go to war, and a census was held to record the ages of the people (compare Numbers 1:2-3).

The distinction between simple acknowledgements and elaborate celebrations of birthdays may not always be that clear. God has given us a spirit of a sound mind (compare 2 Timothy 1:7), and if we are honest with God and ourselves, we will learn how to better please Him in everything we do (compare Ephesians 4:13). As long as the principles stated herein are adhered to and problems such as the danger of supporting vainglory and vanity are avoided,
acknowledgments of certain birthdays of special people close to us are individual decisions.
However, we must keep in mind that we must not violate our own conscience in this regard, as everything “not from faith is sin” (Romans 14:23).

A: We believe that the Bible is very clear and explicit in condemning Christian participation in war. You may want to reread our Editorial, titled, “War or Peace — Which?” (Update #81, February 21, 2003), and our Q&A, titled, “Christian Participation in War” (Update #67, November 15, 2002). How do we explain Israel’s fighting in the Old Testament? Did God, who does not change, condemn war in the New Testament, but approved of it in the Old?

You may want to listen to our three-part sermon series on Military Service and War for a thorough explanation. It is posted on the Audio page of our Website. In short, ancient Israel sinned when they went to war. For Biblical proof, we are quoting pertinent excerpts from Herbert W. Armstrong’s booklet, “Military Service and War,” Copyright 1967, beginning with page 23. The headline of that section reads, “WHY Israel Did Fight.” The booklet continues:

“Few, indeed, have ever understood WHY Israel went to war. They should never have done so — as we shall clearly demonstrate. So now understand WHY Israel did go to war! Understand how they SINNED in so doing! God did not intend that these people should ever need to go to war…”

Continuing on pages 24-26:

“Right here, before they reached Mt. Sinai — before they heard God’s own great voice thundering His Ten Commandments — God demonstrated the pattern He would follow in preserving His people from having to undergo military service, or fighting in war, or taking human life!… ‘And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Eternal, which HE WILL SHOW YOU today… The Eternal shall fight for you, and ye shall hold your peace’ [Exodus 14:13-14]. The Israelites were not to fight — but STAND STILL! They were to see God save them from Pharaoh’s ARMY. God was going to SHOW THEM that He would fight their wars for them! They were to remain at PEACE!”

Mr. Armstrong goes on to explain that Israel’s faith in God’s help was only of a short duration. They soon began to doubt, when they came to Marah and only found bitter water (Exodus 15:24). They also complained in the wilderness because of lack of food (Exodus 16:2-3). Also, when in Rephidim, they lost faith, tempting God (Exodus 17:1-2). Continuing with Mr. Armstrong’s booklet, on pages 29-32:

“Now we come to the CRUCIAL INCIDENT that explains WHY Israel went to war. Regularly they had been grumbling, complaining, accusing, disobeying, LOSING FAITH — in face of constant MIRACLES from God. Now, again, as God performed another miracle, causing water to gush forth out of a rock, the people DOUBTED that God was with them. ‘… they tempted the ETERNAL, saying, “Is the ETERNAL among us, or not?”‘ (Exodus 17:7).

“Now consider what had happened. Repeatedly, God had given these people awe-inspiring and miraculous demonstrations of His intention to fight the battles for them… After all of this OVERWHELMING PROOF, these people DOUBTED God’s faithfulness — DOUBTED His power — even DOUBTED His very existence. They disobeyed. They went the way of SIN! In effect, they had their own ‘God is dead’ movement!… At this juncture, Amalek, a Gentile king, came against the Israelites in great strength with an invading army. This time God ALLOWED the Israelites to write the lesson of experience. He ALLOWED them to SIN. God does not forcibly prevent humans from sinning.

“Moses, at the end of his patience trying to induce these stubborn, rebellious people to believe in and TRUST God, said to Joshua, ‘Choose us some men, and go out, FIGHT with Amalek’ (Exodus 17:9). Lacking the faith to trust God for their protection, Moses feared they would be slaughtered. Although Moses weakened and gave the order of WAR, it was THE PEOPLE themselves who actually MADE THE DECISION for war, by their utter lack of reliance on God. It was altogether unnecessary for these Israelites to arm themselves and wage WAR. It was WRONG! It was SIN. But God let the decision be theirs. This incident was the turning point… They had experienced a taste of war. They could have — should have — turned from it, afterward, and relied on God instead of their own power. But they didn’t… By their continuous disbelief, lack of reliance on GOD, and reliance only on PHYSICAL WARFARE, they made the DECISION to be, like all the nations of the earth, a WARRING NATION!”

On page 33, Mr. Armstrong begins to address the question why God ordered the Israelites at times to wage war:

“These descendants of Abraham had made their decision to be a fighting, war-waging nation. That decision was theirs to make. And since they had made it…, God gave orders for them to do what fighting — and killing — was necessary to accomplish God’s PURPOSE of putting them in the land of Promise! But that did not make war RIGHT. Whether to DO right or wrong — that is MAN’S decision! These Israelites did not need to fight! So it was BECAUSE of Israel’s faithlessness and disobedience that God ALLOWED them to SIN by taking up arms. And therefore God used them as His instruments in driving out the nations illegally in their land. Even at that later date the Israelites could have REPENTED, changed their decision, and trusted God to fight their battles for them… Having committed the sin of DOUBT, these Israelites proceeded to commit the SIN OF FIGHTING — of WAR!”

Continuing on page 36:

“But one may ask the question: If war is wrong — if it is SIN — if it is contrary to God’s WAY for man, then WHY did God, on occasion, actually order the Israelites to go to war and kill? Consider these TWO FACTS:

“1) Israel had sinned in a) not TRUSTING God to do the fighting for them; and b) in disobeying God’s Commandment against war. They had CHOSEN to be a war-waging nation. The decision was WRONG. Yet God compels man to decide WHETHER to sin. If he does, he brings on himself the penalty. THE FACT, therefore, must be realized that Israel REFUSED TO RELY ON GOD TO DO THE FIGHTING; and CHOSE to be a warring nation.

“2) God’s PURPOSE must stand, regardless of what men did. It was God’s PURPOSE to install Israel in, and to drive certain people out of God’s holy land, which He had PROMISED to the children of Abraham, Isaac and Israel… Since Israel was not going to rely on GOD to drive out these nations, but elected to be a WAR-making nation, God used them to accomplish His PURPOSE… He ordered them to do what was required to make HIS PURPOSE stand!”

In conclusion, let us quote Mr. Armstrong’s alarming and challenging words from page 38 of his booklet. There are some in the Church of God organizations today who justify going to and participating in war, or who claim that ancient Israel did NOT sin when they fought in war. They are wrong, as they do not understand the character of God, nor the intent and purpose of God’s Law, the Ten Commandments:

“The divine GIVER of human life has the right to take the lives He gave. They belong to HIM. But for any human, or nation, of his or its own volition, on his or its own initiative, to take human life is SIN. The life he takes is not his — but GOD’S! He not only commits murder — he also STEALS or takes what is GOD’S. Even his own life belongs to God. The suicide takes a human life that belongs to God!

“When God has made it one of the ten basic SINS for man to take human life — and made it unnecessary for man to go to war by promising to take care of the wars Himself supernaturally, then the nation which CHOOSES to be a WAR-waging nation has committed SIN. And every individual who enters its military organization is committing SIN.

“Israel had made that decision. Other nations, too — all had made it. Since the nations of this world do fight, God allows them to commit this SIN. Yet, to carry out HIS PURPOSE, God Himself determines the outcome of wars. And since Israel already had rejected HIM as its war-making Force, He even ordered them to fulfill HIS PURPOSE, which must be accomplished! But that did not whitewash Israel from having deliberately rebelled and chosen to fight in war in violation of GOD’S WAY.”

Ancient Israel sinned when they went to war. God, the Author of peace, does not want human beings to fight in war. When Christ returns, He will restore peace to this earth — a time will begin when “Nation shall not lift up sword against nation, Neither shall they learn war anymore.” (Isaiah 2:4). Man will live a way of peace — as originally intended by God. We are Christ’s ambassadors of that future way. We are not to follow the sinful pattern of ancient Israelites who rebelled against God’s promises and clear commands. Man has chosen to disobey God and to sin, by going to war. God, who is the same yesterday, today and forever, condemns — and has always condemned — human warfare. We are to pray for and to do good to our enemies, rather than fighting against them and avenging ourselves. We are to leave “vengeance” to God (Romans 12:19-20). The Biblical teaching on this subject is clear and consistent.

A: The command in Exodus 12:18 is an essential part of the annual seven day celebration of the Days of Unleavened Bread. As we fully explain in our new booklet, “God’s Commanded Holy Days,” these annual Feast days are still to be kept today.

Numerous Scriptures tell us to remove, during these seven days, leavened bread from our houses, and not to eat leavened bread. At the same time, we are told to eat unleavened bread during these days. Biblical passages containing this command can be found in Exodus 12:15-20; 13:7; 23:15; 34:18; Leviticus 23:6; Numbers 28:17; and Deuteronomy 16:3, 8. We also read that the Days of Unleavened Bread will be kept in the Millennium (Ezekiel 45:21). Further, Paul upholds the ongoing validity of God’s command to keep these days, explaining at the same time the accompanying symbolism, in 1 Corinthians 5:8, “Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

Bible commentaries tell us that the Hebrew and Greek words for “unleavened bread,” that is, “matstah” and “azumos,” describe “anything unleavened.” At the same time, the Hebrew word “chamets,” translated, “leavened bread,” is defined by commentaries as “anything leavened.” Although this might be technically correct, we must not overlook that the Israelites, when obeying God’s command, ate unleavened CAKES (Exodus 12:39, Compare, too, Deuteronomy 16:3, which is to be translated as “unleavened cakes.”).

The Worldwide Church of God has taken a differentiated view point over the years as to whether it is a sin to not eat unleavened bread on each of the seven Days of Unleavened Bread.

In a Question and Answer section of the Good News in March of 1981, it is stated, “Instead of eating leavened bread, we have the positive command to eat unleavened bread (Ex. 13:56). We may also eat unleavened pies and cereals together with all the meats, drinks, fruits and vegetables we normally consume.”

In a Ministudy, published in the Good News in March of 1983, we read, “The Israelites were not merely to expunge all leavening and leavened foods from their property. That would have only symbolized putting away sin. They were commanded to eat unleavened bread during the Feast of Unleavened Bread. This act of eating unleavened bread symbolizes the opposite of sin — obedience to God.”

In an article, titled, “How Leaven Pictures Sin,” published in the Good News of March 1984, a slightly modified position was taken: “Instead of eating these leavened foods, replace them with unleavened products (Ex 12:15, 19-20, Lev. 23:6). These include matzos, hardtrack and a number of flatbreads… Whenever you eat bread during these days, it should be unleavened.”

In the Ambassador Bible Correspondence Course, Lesson 26, copyright 1986, the above-stated position was even further modified, as follows:

“However, it is not required of every person to eat unleavened bread every day of this festival. Some people rarely eat any type of bread. There may be reasons why someone may not want or be able to eat bread every day of the Feast. Some few might even find it necessary to fast for a day or two during the Feast. But whatever bread and other flour products are eaten during the Feast of Unleavened Bread, they must be unleavened.”

After careful consideration, study and prayer, it is the position of the Church of the Eternal God, based on the clear Scriptural commands, that we are to eat unleavened bread every day of the Feast, barring emergencies or other extraordinary circumstances. It is not a sufficient excuse, however, not to eat unleavened bread because one just does not want to do so. However, if an emergency situation comes up during the Feast, prompting an individual to fast on one of the seven days, it would not be sinful to do so. Another exception would apply for people who have been advised by their physicians, because of an unusual medical condition, not to eat any kind of bread. Likewise, in areas where people have no or only very difficult access to unleavened bread, they should try to the best of their abilities to obtain unleavened bread for the Festival. God looks at the heart. Someone who has tried hard, but still could not obtain unleavened bread, will not be condemned by God for this lack of availability, as may be the case in some parts of the world.

As a general rule, however, we are to replace leavened bread with unleavened bread, since we are to replace sin with righteousness. Even those who normally don’t eat bread should still eat a little bit of unleavened bread every day during the Days of Unleavened Bread (in addition to their normal food which must not contain leavened products of any kind), to remind them of the symbolism conveyed during this Feast.