The Last Seder
Many in the church see the "Last Supper" as the Biblical grounds for what is called "Communion. In light of this, I explained how "The Last Supper" features many elements of an early Passover Seder. As it turned out, this was completely new to him, and we never got to discuss the original topic.
A few years ago, I was having coffee with a pastor with plans to discuss the background of the Jerusalem Council. As we began our conversation, I somehow made a passing statement that Jesus and the Apostles would have celebrated Passover.
Many in the church see the "Last Supper" as the Biblical precedent for what is called "Communion. In light of this, I explained how "The Last Supper" features many elements of an early Passover Seder. As it turned out, this was completely new to him, and we never got around to the original topic.
Also, I'll say upfront, though generally the Last Supper is considered to be a type of Passover Seder by many, the author of "Mishnat Rabbeinu Yeshua"² makes an excellent case for something a little more nuanced. This would make sense given the context of the time.
However, for simplicity's sake, let's proceed with the idea of a Seder as the baseline from which to connect the Gospels and the Midrashic tradition.
The Theme of Joseph
This event appears in all four Gospels³, but the book of John dedicates about 5 chapters [to it] and another 2 chapters to the crucifixion events that coincide with the Passover.
Throughout the Gospels, and particularly here, it is apparent that the authors have gone to great lengths, with dozens of connections between Jesus and Joseph. The intent seems to set the foundation for a mystical thematic connection to the Josephic Messiah⁴, which is derived from the pattern of Joseph in the Torah.
Let's look at a few of these that appear in the Gospels.
Washing of Feet
John begins his account with Jesus washing the feet of Simon Peter.
He came to Simon Peter, who said to him, "Master, do you wash my feet?" - John 13:6
The inclusion of the name Simon [Peter] brings our first connection with Joseph's brother Shimon, which is the Hebrew version of Simon. In the Torah, it was Shimon who suggested putting Joseph in the pit.
In the Torah narrative, while concealing his identity, Joseph sends his brothers away while keeping Shimon as collateral, imprisoning him. Though not in the Biblical text, the Midrash tells us that Joseph washed and anointed Shimon.
Once they departed, Joseph was giving Shimon food, giving him to drink, washing him, and anointing him - Genesis Rabbah, Miketz
The Artscroll commentary states;
Joseph resorted to the expedient of showering Shimon with benevolence, he waited on him hand and foot.
The theme of this event seems to model mercy, and humility⁵ - and to illustrate the power of rectification of past transgressions.
Joseph's Seder
In the Torah, Joseph orders a large banquet to be prepared for his brothers. In the Midrash, the Rabbis see this as an allusion to the Passover Seder. They arrive at this by astutely noticing four appearances of the word "cup" in Genesis 40.
For those who have taken part in a Seder, you'll recognize the connection to the four cups of wine, a major focal point of the Seder.
“R’ Shmuel be Nachman said: The four cups that are mentioned here in our passage: “And Pharaoh’s cup was in my hand and I took the grapes and pressed them into Pharaoh’s cup, and I placed the cup on Pharaoh’s palm (v.11); and you will place Pharaoh’s cup in his hand, etc (v.13). - Genesis Rabbah 88:5
Chronologically, the exodus from Egypt had not happened yet. However, in the Midrash, the Sages prefigured Joseph's banquet with his brothers as a Passover and a foreshadowing of the final redemption.
Wine
In Jewish tradition, wine is a symbol of joy and redemption, hence why the four cups of wine in the seder represent sequential stages of redemption/salvation.
In the Midrash, Joseph is said to have refrained from drinking wine for the 22 years he was separated from his brothers.
“All twenty-two years Joseph did not see his brothers he did not taste wine, and they too did not taste wine until they saw him.” - Genesis Rabbah 92:6
At the point of the Seder when Jesus would have drunk the fourth cup, he says;
I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of G_D.”
- Mark 14:25
(Wine is also connected to the Messianic Kingdom, the backdrop to the "Wedding at Cana". We will explore this in a future article). Hence, drinking wine is a celebratory foreshadowing of the final redemption for which we wait.
Judah's Kiss
Mirroring Joseph's story, it was [again] Judah who sold Jesus for silver. This scene unfolds as Judah deceitfully approaches Jesus and kisses him. Calling him "Rabbi!", he shows him false respect.
The theme of honor and a "kiss" are connected in the Midrash⁶ when Pharaoh indicates that Joseph alone determines who is elevated by the sign of a kiss.
Other Elements
There are many more finds connecting the Gospels and the Midrash; from the dividing of Jesus' garments⁷; and the appearance of two criminals - one who lived, and the other who dies⁸.
Similar to how Joseph asked; "remember me"⁸ of his fellow prisoners, we see the same thing in reverse - this time, the 'thief' asks Jesus to be remembered when he is elevated.
These are but a few of the many parallels to be found in the Midrashic tradition.
Notes:
¹ https://www.myjewishlearning.com/article/the-passover-pesach-seder/
³ Matthew 26:17–29; Mark 14:12–25; Luke 22:7–38; and John 13:1-17:26
⁴ https://www.thehiddenorchard.com/wait-2-messiahs/
⁵ This is connected to the same act of Abraham, who washed the feet of his guests. Genesis 18:4
⁶ Genesis Rabbah 90:2
⁷ Genesis Rabbah 84:8; Matthew 27:35; Mark 15:24, Luke 23:34, John 19:23
⁸ Luke 23:47; Genesis 40:14; Genesis Rabbah 89:3
