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The Passover Seder: Lets Eat the Torah!

The Passover Seder:  Lets Eat the Torah!
James Scott Trimm

[This study builds upon material I have presented in earlier studies.  For this reason, certain points are simply stated and linked to earlier studies that serve as the foundations for those points.]

We read in the Goodnews according to Matthew:

And it came to pass, as they sat down to eat, Yeshua took the bread, and blessed and
broke, and gave to His talmidim, saying: Take you, and eat this, which is My body.
And afterwards he took the cup, and blessed, and gave to them, saying,
“Drink you all of it, for this is my blood of the New Covenant,
which is shed for many to atone for sinners,
And I tell you, hereafter I will not drink of the fruit of the vine,
until that day when I drink it new with you in the kingdom
of my Father which is in heaven.”
(Mt. 26:27-29)

Paul writes about this event saying:

23 For I have received from our Adon, that which I committed to you: That our Adon
Yeshua, in that night [in] which He was betrayed, took bread,
24 And blessed [it] and broke [it], and said: Take; eat: this is My body, which is broken
for your sakes; thus do for My memorial.
25 Likewise, after they had eaten, He also gave the cup and said: This cup is the New
Covenant in My blood; thus do whenever you drink, for My memorial.
26 For whenever you eat this bread and drink this cup, you call to remembrance the death
of our Adon until His coming.
(1Cor. 11:23-26)

Now as I have shown in previous teachings, the wine spoken of here is the Yayin HaMeshumar (The Wine that has been Kept) 
Read about this here:

The bread spoken of in these verses is the Afikomen, the unleavened “secret cakes”. 
Read about this here:

If you have not read these two articles already, you definitely should, as they will greatly enlighten you as to the true nature of the bread and wine of the Passover Seder.

We read here that the unleavened bread and the wine of the Passover Seder represent not only the Messiah himself, but the “New Covenant”. 

Of course the “New Covenant” or “Renewed Covenant” is simply a restoration of Torah as promised in the Torah itself, and as contained in the Torah (See

And we know that the Messiah is truly the Torah incarnate.  (see: )

So when we partake of the bread and wine of the Passover Seder, we are not only partaking allegorically of the Messiah, but also of the Torah itself.  For just as the food that we eat becomes part of us, so also, when we study the Torah, it also becomes a part of us.  The Alter Rebbe puts this well when he writes in the Tanya:

Now, when an intellect conceives and comprehends a concept with its intellectual faculties, this intellect grasps the concept and encompasses it. This concept is [in turn] grasped, enveloped and enclothed within that intellect which conceived and comprehended it.

The mind, for its part, is also clothed in the concept at the time it comprehends and grasps it with the intellect. For example, when a person understands and comprehends, fully and clearly, any halachah (law)..., his intellect grasps and encompasses it and, at the same time, is clothed in it. ...

This is a wonderful union, like which there is none other, and which has no parallel anywhere in the material world, whereby complete oneness and unity, from every side and angle, could be attained....

Since, in the case of knowledge of the Torah, the Torah is clothed in the soul and intellect of a person, and is absorbed in them, it is called "bread" and "food" of the soul. For just as physical bread nourishes the body as it is absorbed internally, in his very inner self, where it is transformed into blood and flesh of his flesh, whereby he lives and exists— so, too, it is with the knowledge of the Torah and its comprehension by the soul of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his intellect and is united with it and they become one. This becomes nourishment for the soul, and its inner life from the Giver of life, the blessed En Sof, Who is clothed in His wisdom and in His Torah that are [absorbed] in it [the soul].

This is the meaning of the verse, "Yea, Thy Torah is within my inward parts." (Ps. 40:9)
(Tanya Chapter 5)

And just as Paul writes:

I find, therefore, a Torah that unites with my mind,
which desires to do good,
whereas evil is near to me.
(Rom. 7:21 HRV)

(For more on this verse in the Aramaic vs. the Hebrew see: )

The Torah is the very expression of the mind of Elohim. When the wisdom of Torah gestates in our understanding it gives birth to a knowledge of Torah within us. This Torah within us unites with our mind and manifests itself in what we think, what we say and what we do, thus overcoming the evil inclination within us and uniting us with the mind of YHWH, thus "cleaving" to YHWH. We do not observe Torah as one trying to earn something, but with no mind of a reward, for its own sake, to bring us closer to YHWH, out of the love and awe that we have for Him.

The Torah and the Messiah are one. When we study Torah, the Wisdom of Torah gestates in our Understanding and gives birth to Knowledge of Torah. This is what is meant by having the Torah in our inward parts. Since the Torah and the Messiah are one, this is also having the Messiah within us. The Messiah within us is a spark of YHWH within us, a second soul. While our animal soul has an inclination to do evil, this second soul has an inclination to do good. This helps us to overcome our evil inclination. This occurs as Wisdom, Understanding and Knowledge of Torah within us flows from our mind down to our emotions, resulting in a love for Elohim that inclines us to keep the positive commandments, and an awe for Elohim that inclines us not to violate the negative commandments.

And this is what is represented as we partake of the bread and wine of the Passover Seder.

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