SACRAMENT / COMMUNION - BREAD AND WINE

SACRAMENT / COMMUNION - BREAD AND WINE - Luke 22:19-20 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.

- Matthew 26:26-28 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

- 1 Corinthians 11:23-25 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.”In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” -----------------------

- From the Manual of Discipline of the Dead Sea scrolls. The spirits of truth and falsehood Struggle within the heart of man; Truth born out of the spring of light, Falsehood from the well of darkness. And according as a man inherits truth So will he avoid darkness. ------------------------

MELCHIZEDEK AND THE BREAD AND THE WINE Soncino Zohar, Bereshith, Section 1, Page 87a - AND MELCHIZEDEK KING OF SALEM BROUGHT FORTH BREAD AND WINE. R. Simeon adduced here the text "In Salem also is his tabernacle" (Ps. LXXVI, 3). He said: ‘When God decided to create the world, He first produced a flame of a scintillating lamp. He blew spark against spark, causing darkness and fire, and produced from the recesses of the abyss a certain drop which He joined with the flame, and from the two He created the world. The flame ascended and encircled itself with the Left, and the drop ascended and encircled itself with the Right. They then crossed and changed places, going up and down alternately until they were closely interlocked, and there issued from between them a full wind. Then those two sides were made one, and the wind was set between them and they were entwined with one another, and so there was harmony above and harmony below; the grade was firmly established, the letter he was crowned with vau and vau with he, and so he ascended and was joined in a perfect bond. This is alluded to in the words "Melchizedek (lit. king of righteousness) king of Salem" (lit. completeness), i.e. the king who rules with complete sovereignty. When is he completely king? On the Day of Atonement, when all faces are illumined. According to another explanation, "Melchizedek" alludes to the lower world, and "king of Salem" to the upper world; and the verse indicates that both are intertwined inseparably, two worlds like one, so that the lower world also is the whole, and the whole is one. "Brought forth bread and wine": signifying that both of these are in it. AND HE WAS PRIEST OF GOD MOST HIGH: i.e. one world ministers to the other. "Priest" refers to the Right, and "Most High God,’ to the upper world; and hence a priest is required to bless the world. For this lower world receives blessings when it is associated with a High Priest; hence there is a special force in the words "and he blessed him and said, Blessed is Abram to the Most High God". After this model it behoves the priest on earth to intertwine his fingers when blessing in the synagogue in order that he may be linked with the Right and that the two worlds may be linked together. BLESSED IS ABRAM. The words of the text are a prototype of the formula of blessing (used by the Israclites). "Blessed is Abram" (in the sense we have given to it) corresponds to "blessed art Thou ". "To the Most High God" corresponds to "O Lord our God". "Possessor of heaven and earth" corresponds to "king of the universe. Further, AND HE BLESSED HIM indicates the course of blessing from below to above; BLESSED IS THE MOST HIGH GOD indicates from above to below. AND HE GAVE HIM A TENTH OF ALL: so that he should cleave to the place where the link was formed with the lower world.’

As they were going along they came across R. Yesa and a certain Judean with him who was explaining the text "To David: Unto thee, O Lord, do I lift up my soul" (Ps. XXV, 1). He said: ‘Why is the inscription of this psalm simply "to David" and not "A Psalm of David"? It is because the real meaning is "for the sake of David", i.e. of his grade. "Unto thee, O Lord", i.e. upward-striving; "my soul", i.e. David himself, his original grade; "I lift up": to wit, I cause to ascend, since David was ever striving to rise to a higher grade and to link himself to it firmly. Similarly it was for the sake of his grade that David uttered the words "To David: Bless the Lord, O my soul" (where the word eth indicates his desire to be linked above) "and all that is within me bless his holy name" (Ps. CIII, 1), referring to the "beasts of the field" which are called "inwards".’ Said R. Eleazar to R. Yesa, ‘I see that you have come in company with the Shekinah.’ He said, "Assuredly it is so. I have been walking with him three parasangs, and he has told me ever so many excellent things. I hired him as a porter, not knowing that he was the shining light which I have discovered him to be.’ R. Eleazar then said to the man, ‘What is your name?’ He said: ‘Joezer’. Whereupon he said: ‘Let Joezer and Eleazar sit together.’ So they sat down on a rock in that field. The Judean then commenced to discourse on the text I, even I, am he that blotteth out thy transgressions, for mine own sake, and thy sins I will not remember (Is. XLIII, 25). He said: ‘The word "I" occurs here twice: once in reference to Sinai (cf. "I am the Lord thy God", Ex. XX, 2), and the other in reference to the creation of the world (cf. "I have made the earth and created man upon it", Is. XLV, 12), to show that there is no division between the upper and lower worlds. "That blotteth out thy transgressions": not merely removing them, so that they shall never be seen more. "For mine own sake": i.e. for the sake of the mercy which I dispense, as it is written, "For the Lord thy God is a merciful God" (Deut. IV, 31). Another explanation of the words"that blotteth out thy transgressions for mine own sake" is as follows. Sinners in this world impair the influence of the upper world, for when they sin, mercy and the supernal light depart, and the stream of blessing does not descend to this world, and this grade (of mercy) does not take up the blessings from above in order to convey them to the lower world. Hence God acts "for His own sake", in order that the stream of blessing should not be withheld. Similarly it is written, "See now that I, I am he" (Deut. XXXII, 39), to show that there is no division between the upper and the lower. See now, in this way, when there are righteous men in the world, blessings are sent to all worlds. When Abram came, blessings were sent to the world, as it is written, "And I shall bless thee, and be thou a blessing, i.e. that blessing should be found both above and below for his sake. When Isaac came he taught the world that there is a judge executing judgement above to punish the wicked, and he invoked justice upon the world in order that its inhabitants might fear God. When Jacob came he obtained mercy for the world and perfected men's faith in God. Hence in the days of Abram MELCHIZEDEK KING OF SALEM (salem=completeness), i.e. God whose throne was then established in its place and whose sovereignty therefore became complete, BROUGHT OUT BREAD AND WINE, i.e. produced the appropriate food for the whole world, and did not withhold blessing from all the worlds; from the upper grades He brought forth food and blessings for all the worlds. AND HE WAS A PRIEST TO THE MOST HIGH GOD, the whole thus being in the most perfect order; to show that as the wicked upset the world and cause blessing to be withheld, so the righteous bring blessing to the world and for their sakes all its inhabitants are blessed. AND HE GAVE HIM A TENTH OF ALL, to wit, of those blessings which issue from "all", the source of all the blessings which descend upon the world.