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Eat Parsley In Remembrance of Me (Part 2 of 2)

By Aaron Eby  | Comments (7) | Posted on April 8, 2008

This is a continuation from a previous post. I highly recommend that you read Eat Parsley In Remembrance of Me Part 1 before proceeding.

Weaving it Together

There are two garments in the Bible that are described using the unclear term ketonet passim. One is the garment given to Joseph by his father Jacob (Genesis 37:3), and the other was the garment worn by Tamar at her brother Amnon's house (2 Samuel 13:18). Ketonet is a tunic, but it is the term passim (plural of pas) that puzzles the translators. The NASB described Joseph's garment as "varicolored," but translates the very same term in 2 Samuel as "long sleeved."

Why "long sleeved"? Well, the NASB probably consulted the LXX, which interprets Tamar's garment as karpotos ("reaching to the wrist"), an adjective form of the word karpos.

The same interpretation is found regarding Joseph's garment in the Midrash (Bereshit Rabbah 84.8). Several sages are discussing the meaning of the term passim. One opinion is raised that it is called passim because it reaches to the wrist, which in Greek is karpos.

Rashi makes a different association between the term describing Joseph's garment and karpas. His commentary on Genesis 37:3 states, "Passim is a term for a garment of fine cloth. Similar is karpas (in Esther 1:6)." Rashi is evidently connecting passim with the "pas" in karpas. This follows an interpretation in the Talmud (b.Megillah 12a) that karpas is a compound of kar ("mattress") and pas ("fine cloth").

In multiple ways, Rashi, the Midrash and the LXX all create a link between Joseph's coat and karpas.

Joseph's coat, like the hyssop of the first Passover, was dipped in blood after Joseph was betrayed and sold to a passing caravan. Joseph was taken to Egypt.

Joseph's brother Reuben was gone at the time Joseph was sold.

Now Reuben returned to the pit, and behold, Joseph was not in the pit; so he tore his garments. He returned to his brothers and said, "The boy is not [there]; as for me, where am I to go?" (Genesis 37:29-30, emphasis added)

It turns out that Reuben's question was prophetic. It was Joseph's descent to Egypt that eventually led to his entire family living there--and ultimately, becoming slaves. One might say that the slavery in Egypt was the end result of the betrayal of Joseph. The coat dipped in blood is symbolic of that betrayal.

Raba b. Mehasia also said in the name of R. Hama b. Goria in Rab's name: A man should never single out one son among his other sons, for on account of the two sela's weight of silk, which Jacob gave Joseph in excess of his other sons, his brothers became jealous of him and the matter resulted in our forefathers' descent into Egypt. (b.Shabbat 10b, Soncino Talmud)

Dipping Twice

It is amazing how the act of dipping in blood that led to slavery in Egypt was the same act that led to their unity and freedom. The first time it was a cloth (Joseph's coat), the second time it was a plant (hyssop). It is also interesting how the unique term karpas links the two together.

Considering the implications of Joseph's betrayal, it is understandable why eating the karpas would be such a silent event. On the one hand, a memorial of the Exodus from Egypt would be incomplete without something to symbolize how we got there. On the other hand, the betrayal of Joseph is such a shameful event that we may not want to discuss it openly at the seder.

Then Joseph said to his brothers, "I am Joseph! Is my father still alive?" But his brothers could not answer him, for they were dismayed at his presence. (Genesis 45:3)

Messianic Implications

You may have connected the dots already, since it is hard to miss the connections between Joseph and our Master Yeshua. After all, he too was despised and rejected by many of his own, assumed to be dead, mistaken for a pagan Gentile ruler, and in the same way, he will be revealed as a faithful Jew and ultimately king and provider to the world.

It was, in fact, at the seder that Yeshua spoke of his betrayal.

And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me." (Matthew 26:23)

"Dipping" at a seder meal has specific connotations--either the maror or the karpas. And since they hadn't made the blessing on the bread yet (v. 26), it was probably the karpas he was talking about.

At the crucifixion, the dipping appears again:

Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. (Matthew 27:48)

What did they hope to accomplish by doing this? Were they trying to help or harm him? And really, what did it have to do with Elijah (see context)? I don't know, but here's an interesting connection that may or may not have anything to do with it.

Said R. Safra: A berry-like excrescence is a forerunner of the Angel of Death. What is the remedy for it? -- Rue in honey, or parsley [karpesa] in strong wine. (b.Avodah Zarah, Soncino Talmud)

Maybe some of you can offer more ideas about that event.

Remembering the Messiah at Your seder

I'm curious. What are you doing for your seder? We've got two mitzvot to deal with at Passover: telling the story of the Exodus from Egypt (Exodus 10:2, 12:26-27; 13:8, 14-15), and remembering our Master (Luke 22:19; 1 Corinthians 11:24-25). Both are important and cannot be left out. On the one hand, they directly relate to one another. But incorporating them both is sometimes difficult, awkward or time-consuming. It requires deliberate thought and planning. How do you plan to make your seder accomplish both tasks? Do you find it difficult? What works best?

For More Information

Most of this research is based on the work of others. See the following external sites for more information.

About the Author: Aaron Eby writes for messiah magazine and other FFOZ publications. He is also the author of the forthcoming siddur project, as well as the forthcoming Hebrew lesson DVD.

 

Visitor Comments

Well done

Bondage began and ultimately ended with betrayal

Perfectly tragic & ironically beautiful

Perhaps an abbreviated version of your work here would fit nicely into the 'four questions' portion of the seder?

Why do we dip twice?

Posted by: Crispin | April 8, 2008 8:53 AM

The parallels between Joseph and Yeshua are made even more striking by extra-biblical Jewish tradition. The Midrash Rabbah tells us that Joseph did not drink of the fruit of the vine from the time he was separated from his brothers until he was reunited with them (Bereishit Rabbah 93:7). It also informs us that they cast lots for Joseph's coat (Bereishit Rabbah 84:8). The Testament of Zebulun tells us that Joseph was in the cistern for three days and three nights (Testament of Zebulon 4:4).

While the Gospel accounts of the crucifixion give no indication that the garments of Yeshua were literally dipped in blood, the Apostle John clearly states that, in a figurative sense, they were. Writing of the return of the Messiah, John declares, "He is clothed with a robe dipped in blood..." (Rev. 19:13). It should be noted that after his severe beating, which must surely have drawn blood, Yeshua was clothed in a royal robe. The robe was later removed and Yeshua's own clothes were replaced. Both this robe and his clothes would have been drenched in blood. (Matt. 27:26-31; Mark 15:15-20; John 19:1-5) Yeshua actually experienced what Joseph's brothers only sought to simulate.

Could the close parallel between Joseph and Yeshua be the basis for this "double dipping"? Through the incidents surrounding the first dipping, Israel was brought into bondage. Through the incidents surrounding the second dipping, Israel is ultimately delivered from bondage.

Posted by: Dana Burkinshaw | April 11, 2008 1:46 PM

That's fantastic, Dana. Thanks for your insights!

Posted by: Aaron Eby | April 11, 2008 2:14 PM

An excellent article. I found the connection of vegetable (from the earth, Adam) and wrist (a point at which Yeshua was nailed to the stake) fascinating. I also think there is another mitzvot that should be mentioned during Pesach that speaks to some of the actions within the Messianic community today, and that is to remember that we were also once slaves in Egypt.

Posted by: Ed Stowell | April 14, 2008 5:36 AM

Two more possible reasons for dipping the karpas in salt could relate to Exodus 12:22 which states: "And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and strike the lintel and the two door posts with the blood that is in the basin. The parsley(karpas) may represent the hyssop and the salt water the blood. Salt has long been used to represent blood in covenants all around the world, and YHVH directed that salt be offered with many of the sacrifices. (See THE SALT COVENANT by H.Clay Trumbull for more info on this incredible subject.)

Additionally Passover is a holiday that comes in the springtime, which is a time of renewal and rebirth. The parsley may represent this renewal and the salt (as a symbol for blood) reminds us rebirth can only come through the blood of Yeshua our Saviour.
Shalom Uvrachah

Posted by: Zakar (Richard Pelham) | April 14, 2008 6:48 PM

Richard,

I did already mention the hyssop connection (see part 1). However, as I mentioned in part 1, the karpas was not dipped in salt water until relatively modern times.

Also, while I appreciate your interpretation of the karpas as a symbol of the rebirth of the spring season, I do not believe this to be the original intent of the symbol. (There is nothing wrong with applying new meanings to the symbols of the seder, as long as we recognize the difference between the originally intended meaning and a new meaning that we supply.)

Peace
Aaron

Posted by: Aaron Eby | April 15, 2008 1:54 PM

Thanks Aaron for your scholarly dvar torah on karpas! I wish I had read it before Pesach to share with my friends.

At my seder we incorporated remembering Messiah with the hagadda by reading passages from Brit Chadasha that related to the different symbolic acts. For example, we read about Yeshua washing the feet of his disciples, then we poured water over each other's hands as an act of service; about the soldier dipping the hyssop into vinegar, then dipped the karpas; about Yeshua's body being broken, then broke the middle matza. During maggid, we connected Yeshua to Pesach, Matza, and Marror. We read about Yeshua sharing his cup before the meal, then drank the 2nd cup; about Yeshua sharing the matza as his body, then ate the afikomen; about his sharing the cup after the meal as his blood, then drank the third cup. We dedicated the fifth cup to Yeshua, not Eliyahu, and called out "Marana Ta!" It was my first experiment leading a Messianic seder.

Posted by: Leah Vaks | May 12, 2008 10:24 PM

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To Whom Shall We Go
A 3-part Audio teaching series from the FFOZ Conference To Whom Shall We Go?, tackling vital issues facing the Messianic community today.

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