Catechism of the Catholic Church
Para. 1333: . . . The Church sees in the gesture of the priest-king Melchizedek, who "brought out bread and wine," a prefiguring of her own offering" (Gen 14:18; cf. Roman Missal, EP I [Roman Canon] 95).
Para. 1334: In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgement to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God (Cf. Deut 8:3); their daily bread is the fruit of the promised land, the pledge of God's faithfulness to his promises. The "cup of blessing" (1 Cor 10:16) at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup.
Para. 1335: The miracle of the multiplication of the loaves, when the Lord says the blessing, breaks and distributes the loaves through his disciples to feed the multitude, prefigure the superabundance of this unique bread of his Eucharist (Cf. Mt 14:13-21; 15:32-39). The sign of water turned into wine at Cana already announces the Hour of Jesus' glorification. It makes manifest the fulfillment of the wedding feast in the Father's kingdom, where the faithful will drink the new wine that has become the Blood of Christ (Cf. Jn 2:11; Mk 14:25).