TO BE A MATZA
The Talmud in tractate Berachoth ( 17a) poses the
question why it is forbidden to eat or posses chametz,
leaven, such as bread, on Pesach. What is there in the nature of leaven that it
should be forbidden on Pesach? And why is matza the
most desirable food for Pesach?
Instead of providing us with
a straight answer, the Talmud responds by asking still another question. Why do
people sin altogether? Understanding that people will continue to transgress,
the Talmud tries to analyze the paradoxical situation in which many people find
themselves: Man's desire to do good and his constant
encounter with his/her evil inclination. Realizing that this inclination is
difficult to overcome, it suggests that human beings and especially Jews should
make the following declaration whenever they try to obey the laws of the Torah
but fail to do so:
"Lord of the Universe
It is well known to You that it is our desire to do Your will.
But what prevents us?
The yeast in the dough."
The expression: "The yeast in the dough" is well known in the Talmud.
It is the description for the evil impulse in human beings. The last is the one
which is responsible for "all ferment in the human heart" and why man
does not always behave the way he should.
We now understand the circuitous answer the Talmud provides to the original
question concerning the reasons why it is forbidden to possess or consume
leaven on Pesach. Leaven is after all used to cause the yeast in the dough to
rise and in a literal sense it is exactly that which also causes bread to
become bread which is forbidden on Pesach. In other words: It is the most
distinct symbol of the cause of all human transgressions!
This however begs the
question. Why is the evil inclination symbolized by leaven? What does leaven do
wrong that it should be used as the symbol for the evil urge in man?
A closer look however
reveals a most fascinating idea. Bread, chametz, is blown up matza. It is
matza which went overboard and got wild.
What after all, is the
essential difference between both? They are made from exactly the same
ingredients. It is only the speed which makes the difference between the two.
If the dough is baked quickly you get matza. However
if the dough is left for a while, it will rise and after being baked turns into
bread.
The only real difference
between the two is therefore hot air. An ingredient of no real
substance!
And it is this
substance which makes bread look powerful in comparison to matza.
It rises, becoming haughty, making the impression that it consists of a great
amount of substance and abundance while in reality it mainly consists of hot
air. The matza however is humble,
there is no attempt to make more of itself than what it really contains: plain
dough.
Bread then is an
arrogant matza. And it is for this reason that it symbolizes the evil inclination
since it is the attitude of haughtiness, blowing oneself up beyond one's real
self which leads to undesirable acts which causes man to go astray. It is the
source of all transgressions. Would a human being be humble, he or she would
not contemplate doing anything wrong. Only arrogance leads man to undesirable
deeds.
On Pesach, which symbolizes the beginning of the Jewish people, Jews are once
more reminded that their mission to become a light to the nations can only
start in the spirit of humility. Arrogance can never be the foundation of
spirituality and moral integrity. It cannot inspire others, nor will it have a
lasting effect.
Consequently the art
achieving real life is to be like a matza
in a world of chametz.*
This is the reason, as
understood by the Talmud, why one is prohibited to possess or eat chametz on Pesach. Only the matza
is food of moral quality.
May God allow us to serve
Him in this spirit and grant us and the world the final redemption.
Chag Kasher VeSameach
* Question to ponder on the
Seder night table: Based on the above why is Chametz
not prohibited throughout the whole year? For a possible answer see: Talmud: Yoma 69b concerning the reluctance of the sages to imprison
the yetzer hara.