Welcome Visitors on Kaunas Messianic site, created on initiative of Vilnius Messianic Community.
Since the rebirth of Israel in 1948, Messianic Judaism represents rebirth of the first Church of Ya‘akov (Jacob), once sacrificed for the salvation of Gentiles (Rom 11:25) in 325 (see here).

  ♦ Similarly to other Messianic communities and groups, this site aims:
1) To spread knowledge about Y-shua‘ (Ye-ua‘, Y-shu‘, JHS) as Jewish Messiah (Hebr. Mašīah, Gr. Christ) and Saviour of the world who comes soon for the Second time in glory; to remind traditional Christians of their being grafted in the roots of the Chosen people of Yisrael, with whom the New Covenant has been established by G-d, and who will be entirely saved (Rom 11, 17-27) as G-d's people, including all true non-Jewish believers in Y-shua‘ HaMashiah, as His Body-Church, not prevailed by the gates of hell (Matth 16, 18),
2) To participate in globally spreading Messianic Movement, guided by the Messianic Jews, and to live in accordance with the Gospel and Torah keeping to apostolic practice of celebrating Shabbath (not to identify this with participation in Y-shua‘s Sacrifice Supper celebrating His Resurrection on the first day, i.e. on Sunday),
3) To pray for conversion and salvation of the entire Yisrael people,
4) To pray for the Land of Yisrael, for its towns, people and peace,
5) To worship G-d in Hebrew,
6) To translate and spread messianic literature, to participate in messianic dialogues.
  ♦ Vilnius Messianic Community being interconfessional, the same is this site oriented toward a pre-Nicene pre-dogmic apostolic epoch, what unites all who accept JHS as their Lord, round the Messianic Jews with their grounding in:
1) Y-shua‘ as prophesied and for the second time coming Messiah of the Chosen people,
2) Y-shua‘ as Saviour of the whole mankind.
  ♦ Similarly to other messianic sites, this site is oriented toward halachian Jewish tradition, although on reasoned grounds: 
1) differently from the Jews Kairaites, the halachian Jews represent overall majority of all Jews; 
2) while represented by all Rabbinic Yisraeli Leadership, and in accordance with a new religion of the Oral Torah, this majority rejected from G-d-ordained sacrifices on any altar at the Temple Mount, when demanding Moshe Dayan to deliver keys of the mount to Moslem Waqf
E in 1967, in contrast to Jews having come back from Babylonan exile. In this way the Jewish people were brought out from the Sinai Covenant, see Ex 24:7. This is not any obstacle for them to enter the New Covenant (Jer 31:30), where the Messianic Jews already are.
  ♦ Lithuania being traditionally a Catholic country, the site tries to help Catholics to overcome Anti-Christian crisis in the Church by showing, in Catholic terms, a way to their Jewish olive-tree. 

          (פֶּסַח – שָׁבֻעוֹת (תשע״ח                            
  P
ESAH  –  ŠĀWŪ‘ŌT  TAŠ‘AH  (5778)

NISAN 14/15 – 22, 5778  ( March 30/31 – April 7 (/8), 2018)   –   SIVAN 5/6 (May 19/20, 2018)

THIS IS G-D's ORDAINED CONTINUING FESTIVAL
COMMEMORATING EXODUS AND COVENANT

FOR ALL WHO TRUST IN Y- SHUA AS MESSIAH OF ISRAEL AND SAVIOUR OF THE MANKIND:

1. Nisan 14 is the Day of Atonement of the Mankind and the Day of the New Covenant. As such it is much more important than Pesah (Passover) itself. Have in mind, it is the single eve of a festival which is especially mentioned by G-d in Torah, not as any other eve of a festival.
2. Nisan 16 is the Day of Resurrection. Naturally, there are no G-d's ordained festivals of the New Covenant in Torah. This is the reason why the Adventists speak of One Sacred text of the Bible only, not about any “New” vs “Old“ Testaments, usually pointing out to Paul's 2 Tim 3:16: “All Scripture is given by inspiration of G-d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” – should we understand that Paul speaks of his own letters as of the “Scripture”? When neither Acts (not to say about today known Gospels) still had not been written, known and recognised, nor was Paul so shameless to present his own circulars as Holy Scriptures: he spoke about Torah (Acts 15:21) only! G-d' Covenant does not mean (“Old” vs. “New”) Scripture, but any real Covenant concluded beween G-d and His people chosen for Coming Mashiah and Salvation. Series of Covenants followed concluded through Abraham, Moses and Messiah J-shua on Golgotha's Cross (cf. New Covenant first mentioned Jer 31:31). 
Should Messianic believers commemorate main  events of the New Covenant (Nativity, Atonement, Resurrection), or not? Nisan 14 is a commemoration of the Atonement, however it was Resurrection only which showed that the Atonement had really taken place and that the New Covenant had started. No hint to any festival on Nisan 16 is seen in the Bible except connection with the end of the Quietude of the Sabbath Grave (Matth 28:1).
Even more! What is the sense to celebrate Resurrection on Nisan 16 if this Jewish lunar-solar date fells on the first day of the week (when the Lord resurrected) only in minor occurances? It is not important whether the adventists uderstand that the meaning of the Sabbatism is entrance from the temporary Rest of the seventh day of the week into eternal Rest (Hebr 9:4) of the eschatological Eighth day of the Creation, shown by the Resurrection after the Sabbath Rest. This is what the adventists do really negate: a connection of the temporary Rest with the eschatological eternal Rest as aim of the temoral rest. This is what the Resurrection reveals on the first / Eighth day of the week: the fulfilment of the creation. Therefore, the Resurrection should be celebrated on the break of the next day after the Paschal Shabbat, but this should always be "Sunday", of course! In what a way then, if Nisan 16 can be „Sunday" in minor occurances only?
3. However Passover as commemoration of the Exode was not an isolated festival in the Jewish calendar. It was connected with Pentecost (Shavuot) as one continuing celebration, the finalizing of which should be counted: 
- through 49 days of the Omer (‘sheaf’ and a measure of barley), 
- starting from consecrating in Temple a barley sheaf of the first harvest, 
- “on the morrow after the [first] Sabbath” of Pesah (Lev 23:11).
On the 50th day the festival of Shavot takes place when two loaves baked of the first wheat are sacrificed.
Dates of all Jewish festivals are pointed out in Torah, except one of the three main festivals, which is is Shavuot!
No problem to count 49 days from the morrow after the first Sabbath, however the word šabbāt ‘quietude’ has two main meanings: ‘a festive rest’, ‘the seventh day of the week’ (“Saturday”). If one counts from this day of the week, then Shavuot becomes an exception among all festivals because its (Jewish) calendar day will not be fixed as a day of the month, but it will be the first day of the week (“Sunday”) any time!
4. Last not least, what does the Festival of Shavuot mean, or commemorate? It is obvious from the text of Torah, it is a thanksgiving harvest festival, or in pre-Mosaic terms, a Semitic agricultural feast. It has been connected with Pesah ca. in the 13th c. only, as a commemoration of the goal of the Exode from Egypt: receiving of the Law at Mount Sinai. This is very logical and really provides deep sense to the festival, since first fruits of the liberation are seen in the Covenant between G-d and Israel. Thus Shavuot is Festival of the Covenant in Abrahamic sense. However is this not the same with the New Covenant? The birth of Ecclesia with sending the Holy Spirit to it is equally a festival of the New Covenant in turn. Thus Shavuot is Commemoration of Covenants, the Day of Covenant. Then a link to Golgotha Sacrifice is clear: Y-shuah Mashiah Congregation receives the Holy Spirit and becomes the Body of Christ as a result of the Golgotha Covenant confirmed by Resurrection. Is it not a feast of Resurrection then? –
It is, when one counts the Omer as actual Shabbats, not as a festive Pesah rest on the second day (Nisan 16) of the festival, i.e. not as weeks, because it always happens on the first day of the week (“Sunday”) only.
What are gounds to count Omer in such a way? – Even a greater one than in traditional rabbinical Judaism, which counts weeks in order the festival be only on a fixed month's day, i.e. on Sivan 6. Enough to say that the Caraites, who have never accepted traditional concept of the Oral Torah, as well as ancient Essenes, celebrate Shavout having counted the Omer with 7 Sahabbats (seventh days of the week), and this is always the first day of the week (“Sunday”) in turn. The practice of the Essenes is the oldest. One refers to it on the basis of the apocriphal Book of Jubilees found within Qumran Dead Sea Scrolls. This conforms to the earliest comprehension of the post-Judean Christian fathers in turn.
Therefore, the best conclusion for Messianic Jews could be not to follow the adventists in denying festivals of the New Covenant, but to celebrate the Resurrection together with the feast of Coming of the Holy Spirit to the Church, i.e. always on the first day of the week (“Sunday”), and this is also right according to the Jewish tradition in which Pesah–Shavuot is one continuing festival of Liberation and the Covenant
.
Shavuot is celebrated by Caraites on Sivan 6 too in 5778, since Pesah was on the seventh day of the week this year.

PS According to the Gospels, Y-shua was crucified on Nisan 14 as a Lamb of G-d, however a poblem arises how His Last Supper could be a Paskhal (better: Pashal, Passhal, not German/Yiddish ch!) Seder in this case. The Paskhal Seder takes place on Nisan 14/15 after the Sunset. However in order to facilitate preparations for the feast, the Paskhal Seder could be allowed to arrange a day earlier provided the first day of Passover was a Sabbath day of the week. One problem more is usually touched upon, which is three days and nights in the midst of Earth, as foreshadowed in the book of Jonah. However the Jews did not even have a special word for one day-night then: any event which took place within the term of three days-nights was rendered as having occurred during three days and nights (cf. 1 Sam 30:12–13). 
On his highly informative site Hebrew for Chistians (Holidays) John J.Parsons states that Y-shua resurrected on Nisan 17. This is done basing on a premise that Y-shua was in Grave 3 full day-nights. John J. Parsons mentions different meanings of the word Hebr. Šabbāt and argues that Sabbath as the first day of Pesah (Nisan 15) was on Friday that year, but Sabbath as the last day of the week was Nisan 16 after that. He also regards calculation of the Omer from the Sabbath day of the week (always producing the Sunday of Shavuot, i.e. the first day of the week) to be erroneous as coming from “corrupted Sadducees”. 
However a calculation by modern converter http://www.abdicate.net/cal.aspx/cal.aspx shows NO Nisan 15 occurring on Friday between Jewish years 3779 and 3796, i.e. between the years 19 and 36 of the Julian calendar. 
However Nisan 15 WAS ON weekly SABBATH four times over a span of 3779–3796 = 19–36: 
אon April 4, 19 (had Y-shua been born in year 6 BCE, He should have been only 25 years old then), 
ב –
on March 23, 26 (had He been born in year 6 BCE, He should have been 38 years old then, but if born in 4 BCE, He should have been 36 years old, what is closest to the Gospel narrative), 
גon April 4, 33 (even elder!),  and 
ד
on March 31, 36 finally, when no Pesah of the Gospel could be because of the age of Y-shua not corresponding to the Biblical narrative anyway.
Thus one can admit that the mankind was redeemed on March 22, 26, 
but the Salvator resurrected on March 24, 26.
 
Now if one is eager to know the actual Birthday, it is a twoness: 
March 22/24, a Mystical Birthday of Mankind, what is also the same one of Y-shua as a Son of Man. 
As for the Sadducees, their Omer calculation corresponds to the Book of Jubilees discovered in Qumran among scrolls coming from Essenes, as just said above.

         For Jewish traditions celebrating Shavuot see Hebrew for Christians (> Holidays).

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