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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
PARSHAT
BO<BR>
<BR> TWO
REASONS FOR MATZA - OR ONE?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Ask anyone - why do we eat
Matza on Pesach? Invariably<BR>you will hear one of the two following
answers:<BR> <BR> *· To remind us of the 'poor man's bread' that we
ate when<BR> we were slaves in Egypt
['lechem oni'];<BR> [As we
say in the Haggada - "ha lachma
anya..."]<BR> <BR>
* Because we left Egypt in haste and our dough didn't
have<BR> time to rise
['chipazon'].<BR> [As we say in the
Haggada - "Matza - al shum ma?
<BR> al shum she-lo
hispik betzeikam le-hachmitz..."]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> So, which reason is
correct?<BR> In the following shiur, we uncover the
biblical roots of<BR>these two reasons in Parshat Bo - in an attempt to
better<BR>understand and appreciate why we eat matza on Pesach.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> In Parshat
Bo, we find two Biblical commands that relate<BR>to eating
matza:<BR> In relation to korban Pesach, we are
instructed to eat matza<BR>& maror together with the meat of this offering.
[See Shmot<BR>12:8.]<BR> In relation to "chag hamatzot",
we are instructed to eat<BR>matza (and not eat chametz) for seven days.
[See Shmot 12:15-<BR>20 and 13:3-8.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In Part One of our shiur,
we study these two sources to<BR>show how (and why) each of these two mitzvot
stems from a<BR>totally different reason.<BR> In Part
Two, we study the intricate manner of the Torah's<BR>presentation of these two
mitzvot - and together with some<BR>historical considerations, we will explore
an underlying theme<BR>that may tie these two separate reasons
together.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> PART ONE
-<BR>REMEMBERING SLAVERY or REMEMBERING FREEDOM<BR> In
the middle of Parshat Bo (right before the story of<BR>the Tenth Plague), God
instructs Moshe concerning several<BR>mitzvot that Bnei Yisrael must keep - more
specifically, the<BR>laws of the korban Pesach (see 12:3-14) and a commandment
to<BR>eat matza for seven days (see 12:15-20).<BR> [This section (12:1-20)
is better know as "Parshat ha- <BR> Chodesh", as it is read on the
shabbos prior to Rosh Chodesh<BR> Nisan.]<BR>
<BR> As both of these mitzvot relate in some manner to
eating<BR>matza, we begin our shiur by reviewing their definitions in<BR>regard
to how they are to be kept in future generations:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* The KORBAN PESACH - An Offering of
Thanksgiving<BR>Definition:<BR> Each year we are
commanded to offer a special korban on<BR> the afternoon of the 14th of
Nisan, and eat the korban on that <BR> evening, together with matza &
maror; while thanking God for<BR> our deliverance from 'makkat
bechorot'.<BR>
(See 12:24-27, based on 12:8-14)<BR>Reason:<BR> Because God 'passed over'
the houses of Bnei Yisrael on that<BR> evening when He smote the Egyptians
(see 12:26-27). As we<BR> eat the korban, we are supposed to explain
this reason to<BR> our children.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* CHAG HA-MATZOT- A Holiday to commemorate the
Exodus<BR>Definition:<BR> To eat matza (& NOT to eat
chametz, own it, or even see<BR> it) for seven
days, from the 15th to the 21st of
Nisan.<BR> (See Shmot 13:3-8, based on
12:15-20.)<BR>Reason:<BR> To remember the events (and their miraculous
nature) by<BR> which God took Am Yisrael out of Egypt. (See Shmot
12:17<BR> and 13:8.)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though these holidays
'overlap' on the night of the<BR>fifteenth of Nisan and both holidays include
eating matza;<BR>each holiday serves a different purpose. By offering
the<BR>korban Pesach we thank God for saving us from the Tenth<BR>Plague.
In contrast, on Chag Ha-matzot we remember leaving<BR>Egypt into the desert, and
hence our freedom from slavery.<BR> [Note that each
holiday has ample reason to stand alone.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MATZA - A PRIMARY or SECONDARY
MITZVA<BR> With this background, let's examine the
purpose for<BR>eating matza in each mitzvah. Clearly, on "chag
ha-matzot"<BR>[the name for the holiday when we eat matza for seven days]
-<BR>eating matza for seven days is presented as the
primary<BR>mitzvah:<BR> "Seven days you shall eat MATZA, even on the first
day you<BR> shall rid yourselves from any unleaven in your
houses..."<BR> (Shmot 12:15, see also 13:2-8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As we shall soon explain,
by eating matza (and not eating<BR>'chametz') during those seven days, we remind
ourselves of how<BR>God helped us when we left Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast, eating matza
with the korban Pesach is<BR>presented in a secondary manner, while the primary
mitzvah is<BR>to eat the meat of the korban:<BR> "And you shall eat the
meat on this night, roasted on fire<BR> with MATZOT, together with bitter
herbs..." (Shmot 12:8).<BR> [Review from 12:3-13, noting
how most of these psukim<BR> deal with how the korban is
to be eaten, while matza is<BR> presented in a very
secondary manner.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Unfortunately, the Torah
is not very specific in regard<BR>to WHY the Korban Pesach should be eaten with
matza. It simply<BR>states in 12:8 to eat the meat roasted, together with matza
&<BR>maror, without explaining why.<BR> On the other
hand, in regard to eating matza for the<BR>seven days of chag ha-matzot, the
Torah is much more explicit:<BR> "And you shall keep the (laws regarding)
MATZOT, for on this<BR> very day I have taken your hosts out of the land
of<BR> Egypt..." (see Shmot 12:17, see also 13:3!).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This pasuk suggests that
eating matza for seven days will<BR>cause us to remember that God took us out of
Egypt. But why<BR>should eating matza cause us to remember those
events?<BR> To understand why, we must return to the
story of the<BR>Exodus in Chumash, and follow the narrative very carefully
to<BR>show why 'eating matza' would remind Bnei Yisrael of
the<BR>Exodus.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE COMMON 'EXPERIENCE'<BR>
Contrary to the popular understanding, Bnei Yisrael had<BR>plenty of time to
prepare for the Exodus. After all, already<BR>two weeks before the Tenth
Plague, Bnei Yisrael had already<BR>received early warning (see Shmot
12:1-13). Furthermore,<BR>Moshe had already advised them to be ready to
'borrow' from<BR>their Egyptian neighbors the necessary gold & silver
and<BR>clothing for their journey (see 11:1-3!). However, even<BR>though
they had plenty of time to prepare, they were also in<BR>no special hurry to
leave on the evening of the 15th of Nisan.<BR>In fact, Bnei Yisrael were under a
specific directive to<BR>remain in their homes that entire evening:<BR>
"And Moshe told the leaders of Israel: Everyone should take<BR> a lamb...
and none of you shall leave the entrance of your<BR> houses UNTIL THE
MORNING" (see Shmot 12:21-22).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, Bnei Yisrael most likely assumed that
they would not<BR>be leaving Egypt until sometime the next morning.
Considering<BR>that they were planning to embark on a long journey into
the<BR>desert (see 11:1-3, read carefully), the people most probably<BR>prepared
large amounts of dough on the previous day, with the<BR>intention of baking it
early on the morning of the 15th of<BR>Nisan (before their departure).
[The fresher the bread, the<BR>better!]<BR> However, due
to the sudden nature of the events that<BR>transpired that evening, these
original plans changed. Recall<BR>how the Egyptians (after realizing the
calamity of the Tenth<BR>Plague), rushed the Hebrews out of their homes.
Pharaoh<BR>demanded that Moshe lead his nation out to worship their God<BR>(see
12:29-32), in hope that the sooner they would worship<BR>their God, the sooner
the Plague would stop, see 12:33 /and<BR>5:3!). The Egyptians were so
eager for them to leave that<BR>they willingly lent their belongings.<BR>
It was because of this 'rush' that Bnei Yisrael didn't have<BR>time to bake
their 'fresh bread' as planned. Instead, they<BR>quickly packed their bags
and took their dough ('and ran'):<BR> "[So] Bnei Yisrael carried their
DOUGH before it had time to<BR> rise ['terem yechmatz'], as they wrapped
with their garments<BR> and carried it over their
shoulders.<BR>
[See Shmot 12:34.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Two psukim later, the
Torah tells exactly what Bnei<BR>Yisrael did with this dough. After
setting up camp in Succot,<BR>on their way towards the desert (see 12:37-38), we
are told:<BR> "And Bnei Yisrael baked their DOUGH that they took out
of<BR> Egypt as MATZOT, for it had not risen ['ki lo CHAMETZ'],
for<BR> they were EXPELLED from Egypt, and they could not wait
[in<BR> the their home to bake the dough properly], nor had they<BR>
prepared any other provisions [and hence the only bread they<BR> had to
eat was from this dough]" (see 12:39).<BR> [This seems to be
the simplest translation of this pasuk<BR> (see JPS).
Note, however, that Ramban explains this pasuk<BR> in a
different manner. The reason for this is discussed<BR>
in the further iyun section.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this manner, everyone
who left Egypt shared a common<BR>experience. As they set up camp on their
way to the desert<BR>(the first time as a free nation) everyone shared the
common<BR>predicament of: no bread; 'lots of dough'; and only
makeshift<BR>methods for baking it. Therefore everyone improvised
by<BR>baking their dough as thin matzot on makeshift
'hot-plates'.<BR> This background explains the first
instruction that Moshe<BR>Rabeinu commanded Bnei Yisrael on that momentous
day:<BR> "And Moshe said to the people: REMEMBER THIS DAY that
you<BR> have LEFT EGYPT from slavery, for God has taken you out
with<BR> an outstretched hand - you shall not eat CHAMETZ. You
are<BR> leaving in the month of the spring [therefore] when you
come<BR> in the Promised Land... on this month EAT MATZA FOR
SEVEN<BR> DAYS... you shall not see or own CHAMETZ in all your<BR>
borders. And you shall tell you children on that day, it<BR> was for
the sake of this [MATZA] that God took us out of<BR> Egypt..." (see Shmot
13:3-8, read carefully!).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In other words, the next
year, by eating matza (and not<BR>owning any chametz) this generation would
remember this<BR>special experience together with the miraculous events of
the<BR>Exodus. To preserve this tradition (and its message), the<BR>Torah
commands all future generations as well to eat matza for<BR>seven days, while
telling over these events to their children<BR>(see again Shmot
13:8).<BR> In a shorter form, this is more or less the
reason that<BR>we cite in the Haggada when we explain why we eat
matza:<BR> "MATZA... AL SHUM MA? This matza that we eat, for
what<BR> reason (do we eat it)? - For the dough of our
forefathers<BR> did not have time to become leaven when God the King of
all<BR> kings revealed Himself and redeemed us, as it is stated<BR>
(followed by the quote of Shmot 12:39)."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This certainly provides us
with a logical reason for the<BR>commandment to eat matza for the seven days of
"chag ha-<BR>matzot", but it certainly doesn't explain why Bnei Yisrael<BR>were
first commanded to eat matza with the Korban Pesach<BR>BEFORE they left Egypt
(see again 12:1-8). It simply wouldn't<BR>make sense for God to command
Bnei Yisrael to eat matza in<BR>Egypt with the korban - to remember how they
left Egypt!<BR> Therefore, there must be an independent reason for
eating<BR>matza with the korban Pesach, unrelated to the events
that<BR>transpired when Bnei Yisrael left Egypt<BR> To find that reason,
we must return to Parshat ha'Chodesh,<BR>and consider the thematic connection
between the mitzva to eat<BR>matza and all of the other mitzvot that accompany
the Korban<BR>Pesach.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PESACH MITZRAYIM - A FAMILY
AFFAIR<BR> Certainly, the primary purpose of offering
the Korban<BR>Pesach in Egypt was to sprinkle its blood on the doorposts
to<BR>save Bnei Yisrael from the Tenth Plague (see 12:12-13).<BR>However, this
commandment also included several other special<BR>laws that focus primarily on
how this offering was to be eaten<BR>by its owners.<BR>
This in itself is noteworthy, for one would expect that a<BR>korban (an
offering) set aside for God would be forbidden for<BR>human consumption, as is
the case in an OLAH offering.] Yet,<BR>in regard to the Korban Pesach, eating
this korban seems to be<BR>no less important than the sprinkling of its blood
(see 12:3-<BR>11). Let's take a closer look at these special
laws.<BR> First of all, note how it was necessary to carefully
plan<BR>this 'dinner' in advance:<BR> "Speak unto all the congregation of
Israel -On the tenth day<BR> of this month everyone must take a lamb,
according to their<BR> fathers' houses, a lamb for a household; and if
the<BR> household be too little for a lamb, then shall he and
his<BR> neighbor next to him shall take one according to the
number<BR> of the souls; according to every man's eating you
shall<BR> count them for the lamb... (see Shmot 12:3-4)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Clearly, this was supposed to be a 'family
meal' (see 12:3),<BR>and planned well in advance. Now, let's consider the
cuisine.<BR> " And they shall eat its meat on that
night:<BR> * roasted over the
fire<BR> * with
MATZA<BR> * with MAROR (bitter
herbs)<BR> * Do not eat it raw
(uncooked)<BR> * [nor can you eat it]
cooked in water<BR> * eat it only
roasted,<BR> its
head, legs, and entrails, (together)<BR>
* No 'leftovers', anything left over must be
burnt.<BR> And this is how you should it eat
it:<BR> * your loins
girded<BR> * your shoes on your
feet<BR> * your staff in your
hand<BR> * and you shall eat it in
haste [CHIPAZON]<BR> it is a PESACH [offering] for
God." (Shmot 12:7-11)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As you review these psukim, note once again
how eating matza<BR>is only one of many other instructions that go along with
how<BR>this korban is to be eaten. Let's begin our discussion with<BR>some
of the 'other' laws; afterward we'll return to the matza.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NO LEFTOVERS<BR> The law
that no meat can be left over relates once again<BR>to the special atmosphere of
this evening. When someone knows<BR>that any leftovers 'go to the
garbage', it is more likely that<BR>he will eat to his heart's content and enjoy
the meal (ask any<BR>"Yeshiva bachur"). If it was permitted to save the
meat, then<BR>people would refrain from eating to their heart's
content,<BR>preferring to save some of the meat for another meal (ask
any<BR>poor man).<BR> Coming to the meal fully dressed,
and eating with<BR>eagerness and readiness, certainly would make this
evening<BR>more memorable. [Remember as well that in ancient time
a<BR>staff ("makelchem be-yedchem") is not necessarily a walking<BR>stick for
the aged, but rather a sign of importance.]<BR> It also
goes without saying that lamb is most tasty when<BR>barbecued, as opposed to
being boiled in water (ask anybody).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this background, let's consider
the wider picture:<BR> A family meal - planned
well in advance,<BR> by invitation
only,<BR> fresh lamb - well done, roasted on an
open spit<BR>
(roasting is much most tasty than cooking)<BR>
with fresh pita ('eish tanur' style), i.e.
matza<BR> with a spicy salad (bitter herbs), i.e.
maror<BR> no leftovers
allowed<BR> everyone coming well dressed (best
attire)<BR> eating it with readiness, zest,
excitement ('chipazon')</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Any of us who have
attended a formal dinner should not be<BR>surprised by these laws, for this
seems to be their primary<BR>intention - to create a full fledged 'shabbos
table'<BR>atmosphere.<BR> Consider the
circumstances. A nation of slaves, now<BR>about to become free, and ready
to embark on a momentous<BR>journey to Har Sinai and then to the Promised
Land.<BR>Certainly, we want this to be an 'evening to remember', and<BR>hence
'only the fanciest restaurant' will do!<BR> [Recall as well
that it would not be often that slaves<BR> could afford to eat
'fleishigs' for dinner.]<BR> <BR> Our
main point is that the PRIMARY reason for all of<BR>these special laws was to
assure that every family would<BR>participate in a formal meal, in order to make
this a<BR>memorable evening. Therefore, only the best meat, cooked
in<BR>the best manner, with bread and salad; with the eager<BR>participants in
their best attire.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this in mind, let's return to consider
the reason for<BR>eating matza at this meal.<BR> Considering our
discussion thus far, it would have made more<BR>sense to enjoy the korban with a
fresh 'chametz' bun, rather<BR>than simple 'matza'!<BR>
To appreciate why, let's return to our analogy of 'going<BR>out to eat' to
celebrate an important occasion. Now the<BR>question becomes: What
restaurant would be most appropriate?<BR> Will it be
Chinese? Italian? French?<BR> In the case of
korban Pesach, the best way to describe<BR>the menu would be -
'anti-Egyptian'!<BR> Let's
explain.<BR> Not only does God want Bnei Yisrael to
enjoy a family<BR>meal on this important evening, He also wants this meal
to<BR>carry a theme. The menu should not only be 'formal', but
it<BR>should also carry a 'spiritual message'. [For those Americans<BR>on
the list, just ask your neighbors why turkey is<BR>traditionally served for
Thanksgiving dinner.]<BR> Let's consider the menu.<BR> <BR>LAMB FOR
DINNER<BR> As we explained, eating meat is in itself
special. But<BR>why specifically lamb? Let's explain why eating lamb
would be<BR>considered 'anti-Egyptian<BR> Recall when
Yaakov and his sons first went down to Egypt,<BR>Yosef was embarrassed by their
profession, that they were<BR>shepherds, for anyone who raised sheep was a
'to'eva' [an<BR>'abomination'] to Egyptians. (See Breishit
43:32.)<BR> Furthermore, when the Plagues began, Pharaoh
first agreed<BR>that Bnei Yisrael could offer their korbanot in Egypt, but
not<BR>in the desert. To this offer Moshe replied, should Am
Yisrael<BR>offer 'to'evat Mitzrayim' [an abomination to the Egyptians]
in<BR>Egypt, would they not be stoned? (See Shmot
8:22.)<BR> From that interchange, it becomes quite clear
that<BR>offering a 'lamb' would be antithetical to Egyptian culture.<BR>Rashi's
commentary on this pasuk seems to imply that a 'lamb'<BR>was considered a type
of a god to the Egyptians, and hence<BR>offering a 'lamb' in Egypt would be a
desecration in their<BR>eyes. [Sort of like burning someone's national
flag. See<BR>Ramban 12:3!]<BR> [Note Ibn Ezra (on Shmot 8:22) quotes
a Kaarite who<BR> explained that a 'lamb' was the symbol of the god
who<BR> controls their land. He himself argues that it was not
just<BR> a lamb, but any type of animal, for he claims that the<BR>
Egyptians were vegetarians.]<BR> [One could also suggest an
'astrological' explanation<BR> that relates to the fact that
the Nile (Egypt's source of<BR> water) reaches its highest
level in the spring during the<BR> zodiac of 'taleh' [a lamb,
see Nile mosaic in Tzipori!]<BR> See also a similar
explanation in Sefer Ha-toda'a by<BR> Eliyahu Ki-tov, re:
Nisan (page 14).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, burning a lamb,
complete with its head, and<BR>legs and entrails, etc. on an open spit (see
Shmot 12:9), and<BR>then eating it, would serve as a sign to Bnei Yisrael
that<BR>they are now free from Egyptian culture, and its gods.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MATZA & MAROR<BR> As we
explained, the primary reason for eating matza<BR>would be no different than
having rolls at a cook-out. But<BR>eating specifically matza could be
considered once again<BR>symbolic. The simplest reason would be simply to
remind Bnei<BR>Yisrael that on this evening God is taking them out
of<BR>slavery. As 'matza' is the typical bread of a poor-man, or
a<BR>slave, it would be most fitting to eat the meat together with<BR>this style
of bread.<BR> [This would reflect our statement of "ha lachma
anya"<BR> that we say at the beginning of the
Haggada.]<BR> This doesn't mean that a poor-man's bread
tastes bad. It<BR>is merely a simple style of bread that can actually
taste<BR>good!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, one could also
suggest that 'chametz' itself may<BR>have been a symbol of Egyptian
culture. It is well-known<BR>among historians that the art of making
leaven was first<BR>developed in Egypt, and it was the Egyptians who perfected
the<BR>process of 'bread-making'.<BR> [See 'On Food and Cooking -'The
Science and Lore of the<BR> Kitchen' - by Harold McGee / Page 275 - based
on<BR> archeological evidence, raised bread began in Egypt
around<BR> 4000 BCE. On page 280 - then beer froth was eventually
used<BR> as first yeast. And page 615 - bread-making became
refined<BR> with invention of ovens around 3000 BCE in
Egypt.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Similarly, eating bitter
herbs with the korban certainly<BR>makes the meat 'tastier' - but why
specifically bitter herbs<BR>rather than sweet ones? Like matza, one could
suggest that<BR>the reason would be to remind us on this evening of
the<BR>bitterness of the slavery that we are now leaving. In fact,<BR>this
is exactly what we explain in the Haggada in the section<BR>"MAROR - AL SHUM
MA".<BR> [One could also explain that the reason for eating the<BR>
korban 'well dressed' and in hurriedness (even though Bnei<BR> Yisrael
would not be leaving until the next morning) was to<BR> emphasize the need
be 'ready & eager' for their redemption.]<BR>
<BR> In this manner, all of the mitzvot relating to
Pesach<BR>Mitzrayim can relate to both the need to make this a
memorable<BR>evening, with a formal family dinner etc.; but at the same<BR>time,
every action also carried a symbolic function as well.<BR>This evening was to
leave a lasting impression on its<BR>participants, in order that they would pass
on this memory to<BR>their children and grandchildren. It had to be
special!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In summary, we have shown
how there may be two totally<BR>independent reasons for eating matza on the
night of the<BR>fifteenth of Nisan:<BR> · One matza -
'lechem oni', poor man's bread - is to be<BR> eaten with
the korban Pesach, in order to make this korban<BR>
tasty, but at the same time to remind us to thank God
for<BR> being saved from Makkat Bechorot &
slavery.<BR>· The second matza - "bread that was made in
haste",<BR>'chipazon' - is an integral part of the mitzva of chag ha-<BR>matzot
(eating matza for seven days) which we eat in order<BR>that we remember the
events of how God took us out of Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In Part Two we will search
for a deeper connection<BR>between these two reasons for eating
matza.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>==========<BR>PART II / FROM PESACH MITZRAIM TO
PESACH DOROT</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> In Part One, we offered two
reasons for eating matza with<BR>the Korban Pesach: Either to remind us of
the hardships of<BR>slavery (similar to the reason for why we eat 'maror'); or
to<BR>remind us of the need to reject Egyptian culture as a pre-<BR>requisite
for redemption (similar to the reason for why we<BR>sacrifice a
lamb).<BR> If the following shiur, we will pursue this
second line<BR>of reasoning, and apply its logic to help explain some of
the<BR>peculiar laws of "chag ha'matzot" [i.e. the commandment to eat<BR>matza
(and not eat chametz) for seven days].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Let's begin with the very
pasuk in Chumash that appears<BR>to explain the reason for "chag
ha'matzot":<BR> "And Moshe said to the people: REMEMBER THIS DAY that
you<BR> have left Egypt...- you shall not eat CHAMETZ....<BR>
[therefore] when you come in the Promised Land... EAT MATZA<BR> FOR SEVEN
DAYS... you shall not see or own CHAMETZ in all<BR> your borders...
" (see Shmot 13:2-8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This commandment implies
that by eating matza (and not<BR>eating chametz) for seven days, we will
remember the events of<BR>the Exodus. In Part One of our shiur, we
explained how (and<BR>why) eating matza would remind us of that
experience.<BR> However, based on that explanation, it would have made
more<BR>sense for Moshe to say: "Remember this day... by eating<BR>matza".
Instead, he commands them to remember this day by not<BR>eating
chametz!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, from the laws
that follow, it seems like the<BR>Torah puts a greater emphasis on the
prohibition of "chametz",<BR>more so than it does on the obligation to eat
"matza". If we<BR>assume, as most people do, that the Torah forbids
eating<BR>'chametz' as a means to ensure the we eat 'matza' instead,
it<BR>certainly wouldn't make sense for the prohibition against<BR>'chametz' to
be more important than the commandment to eat<BR>matza!<BR> It also seems
rather strange that the Torah would forbid not<BR>only eating chametz, but also
owning or seeing it - if the<BR>only purpose of these prohibitions was to ensure
that we eat<BR>matza.<BR> Finally, there doesn't appear to be any obvious
reason for<BR>the need to observe this holiday for seven days.<BR> [Recall
that all these laws were originally given way before<BR> the story of the
splitting of the Red Sea took place.]<BR> <BR> Therefore, it would
be difficult to conclude that all of<BR>these strict prohibitions against
'chametz' stem merely from<BR>the need to provide an incentive to eat matza -
which are<BR>eating solely to remember an 'incidental' event that
took<BR>place when Bnei Yisrael were 'rushed out' of Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Instead, we will suggest
that 'chametz' should be un<BR>understood as a symbol of Egyptian culture.
If so, then many<BR>of these severe prohibitions begin to make a lot more
sense.<BR>To explain how, we must return to Sefer Yechezkel chapter 20;<BR>and
our discussion in last week's shiur on Parshat Va'era.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO YECHEZKEL<BR> Let's quote once again
from Yechezkel's rebuke of the elders<BR>of Yehuda, as he reminds them of the
behavior of their<BR>forefathers - PRIOR to Yetziat Mitzraim:<BR> "On the
day that I chose Israel... that same day I swore to<BR> take them out of
Egypt into a land flowing with milk and<BR> honey... And I said to them
[at that time]: Each man must<BR> RID himself of his detestable ways, and
not DEFILE ('tum'a')<BR> himself with the fetishes of Egypt - [for] ANI
HASHEM<BR> ELOKEICHEM . But, they REBELLED against Me, and they did
not<BR> OBEY me, no one rid himself from his detestable ways...and
I<BR> resolved to pour out My fury upon them..." (Yechezkel
20:5-<BR> 8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In other words, God had called upon Bnei
Yisrael to rid<BR>themselves of their 'avoda zara', i.e. their Egyptian
culture,<BR>BEFORE the redemption process began.<BR>
Unfortunately, Bnei Yisrael did not 'listen', and hence<BR>deserved to be
destroyed! Nevertheless, God saved Bnei<BR>Yisrael, Yechezkel explains, for the
sake of His Name: "va-<BR>a'as lema'an shmi, levilti hachel le-einei ha-goyim"
(see<BR>20:9).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This background helped us understand the
need for "korban<BR>Pesach" in Egypt. This offering gave Bnei Yisrael one
last<BR>chance to show their loyalty to God prior to
'makkat<BR>bechorot'.<BR> [The word 'pesach' - the name of this korban,
reflects this<BR> purpose, as God must 'PASS OVER' the houses of Bnei
Yisrael<BR> (who otherwise deserve to be punished (see 12:27).]<BR>
<BR> To show their rejection of Egyptian culture, Bnei
Yisrael<BR>were instructed to offer a lamb and eat it with matza (instead<BR>of
chametz), due their symbolic nature.<BR> [For a similar explanation that
shows the connection between<BR> chametz and Avoda Zara, see Rav Kasher in
Torah Sheleima vol<BR> #19, miluim #20.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This can explain why
'chametz' becomes such a central<BR>theme when these events are commemorated in
future<BR>generations. For example, not only must the korban Pesach
of<BR>future generations must be eaten with matza, but one is also<BR>prohibited
from owning 'chametz' before he can offer that<BR>korban:<BR> "Lo tishchat
al CHAMETZ dam zivchi" - "You shall not offer<BR> the Korban Pesach with
chametz still in your possession"<BR> (see Shmot 23:18 and its context
from 23:13-20).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> If indeed chametz is symbolic of Egyptian
culture, then it<BR>makes sense that one can not offer this korban, without
first<BR>showing his rejection of that culture. When we offer the<BR>korban
Pesach, we must remember not only WHAT HAPPENED, but<BR>also WHY God saved us,
i.e. for what purpose!<BR> To help concretize these
sentiments of teshuva, a symbol<BR>is required. Hence, the korban Pesach -
the 'korban Hashem'<BR>(see Bamidbar 9:7 and context) - is not just an
expression of<BR>thanksgiving but also a DECLARATION of loyalty; -
a<BR>willingness to obey; - a readiness to fulfill our
Divine<BR>destiny.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, in Parshat
Re'eh, when Moshe Rabeinu<BR>explains the laws of the Pesach to the generation
that is<BR>about to enter the Land, he reminds them:<BR> "Keep the month
of the spring, and offer a korban Pesach...<BR> You shall not eat any
CHAMETZ with it, instead for the seven<BR> days [afterward] you shall eat
MATZA - 'lechem oni', because<BR> you left Egypt in a hurried manner - IN
ORDER that you<BR> remember the day that you left Egypt for every day of
your<BR> life" (see Devarim 16:1-3).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This source also suggests
that the matza that we eat for<BR>seven days relates directly to the korban
Pesach, and hence it<BR>makes sense that they would share a common
reason.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO PARSHAT
HA'CHODESH<BR> This interpretation can also help us
understand why God's<BR>original commandment to Moshe to tell Bnei Yisrael about
"chag<BR>ha-matzot" (in 12:15-20) was recorded 'pre-maturely' (i.e.<BR>before
they ever left Egypt) - immediately after the laws of<BR>korban Pesach (see
12:11-15).<BR> After instructing the nation to offer
korban Pesach in every<BR>future generation (see 12:14), the Torah records the
laws<BR>prohibiting 'chametz' for the next seven days. Even
though<BR>eating matza for those seven days reminds us of how we left<BR>Egypt,
the prohibition of 'chametz' reminds us of how must<BR>reject 'avoda zara' in
order to be deserving of future<BR>redemption. This can also explain yet
another difficult pasuk<BR>in Parshat ha'Chodesh:<BR> "Seven days you
should eat matza, but EVEN ON THE FIRST DAY<BR> you must REMOVE ALL
CHAMETZ from your houses, for whoever<BR> eats chametz on these SEVEN
days, that person shall be cut<BR> off from the nation of Israel" (see
Shmot 12:15).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Chazal understand that
'yom ha-rishon' refers to the 14th of<BR>Nisan (not the 15th), i.e. at the time
when the Korban Pesach<BR>is offered. This makes sense, for one must rid himself
from<BR>the symbol of Egyptian culture before offering the
korban<BR>Pesach. [Note as well Shmot 23:18 - "lo tishchat al
chametz<BR>dam zivchi"!]<BR> The reason for Chag
Ha-Matzot now becomes clear. Our<BR>declaration of thanksgiving when
offering the korban Pesach is<BR>meaningless if not accompanied with the proper
spiritual<BR>preparation. Just as Bnei Yisrael were commanded to
rid<BR>themselves of their 'avoda zara' in anticipation of their<BR>redemption,
future generations must do exactly the same when<BR>they commemorate those
events. By getting rid of our chametz<BR>in preparation for Korban Pesach,
we remind ourselves of the<BR>need to first cleanse ourselves from any corrupt
culture that<BR>we may have adopted.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From this perspective, the
matza that we eat for seven<BR>days, and the matza that is eaten with the korban
Pesach both<BR>serve as powerful reminders that Bnei Yisrael must
become<BR>active and faithful partners in any redemption process.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOR FURTHER IYUN<BR>=================f<BR>ELIYAHU
AT THE SEDER<BR> Based on the above shiur, we can
explain why we invite<BR>Eliyahu ha-navi to the seder (after we finish our
last<BR>'kezayit' of matza) to remind us of the need to perform<BR>teshuva in
preparation for future redemption (see Mal'achi<BR>3:23-24). It also
explains why we read these psukim (that<BR>form the final message of the Neviim
in Tanach) for the<BR>Haftara of Shabbat Ha-gadol, in preparation for
Pesach.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BE-ETZEM HA-YOM HA-ZEH<BR>
An important phrase that the Torah uses in its<BR>presentation of the laws of
chag ha-matzot provides further<BR>support for this approach. Recall the
original pasuk in which<BR>the Torah provides the reason for chag
ha-matzot:<BR> "And you shall keep [the laws] of the matzot, for ON
THIS<BR> VERY DAY [BE-ETZEM HA-YOM HA-ZEH] God has taken your
hosts<BR> out of the land of Egypt..." (see Shmot 12:17).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is not often that the
Torah employs this phrase "be-<BR>etzem ha-yom ha-zeh", and when it does, it
always marks a very<BR>important event.<BR> In relation
to Yetziat Mitzrayim we find this very same<BR>phrase mentioned two more times
at the conclusion of chapter<BR>12, as the Torah recaps the events of Yetziat
Mitzraim - in<BR>the context of God's fulfillment of His promise to
Avraham<BR>Avinu at Brit bein Ha-btarim:<BR> "And the time of Bnei
Yisrael's stay in Egypt was 400 years<BR> and 30 years, and it came to
pass after 430 years - ON THIS<BR> VERY DAY [be-etzem ha-yom ha-zeh] all
of God's hosts were<BR> taken out of Egypt..." (see 12:40-41, see
also 12:51!)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is not by chance that
we find specifically this phrase<BR>"be-etzem ha-yom ha-zeh" in relation to
God's fulfillment of<BR>brit bein ha-btarim. In Sefer Breishit, we find
this same<BR>phrase in two instances, and each relating to the fulfillment<BR>of
a 'brit' between God and man. The first instance was God's<BR>'brit' with
Noach:<BR> "And I shall keep My covenant with you, and you will
enter<BR> the ark, you and your sons and wife..." (see Breishit
6:18).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, when Noach actually
enters the ark, the Torah uses<BR>this phrase when informing us how God kept His
covenant:<BR> "Be-etzem ha-yom ha-zeh - on that very day, Noach and
his<BR> sons and wife... entered the ark..." (see 7:13).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Similarly, when God enters
into a covenant with Avraham<BR>Avinu concerning his future, better known as
BRIT MILA; God<BR>promises:<BR> "And I shall keep My covenant between Me
and you and your<BR> offspring an everlasting COVENANT to be Your God...
this is<BR> [the sign] of My covenant that you shall keep,
circumcise<BR> every male child..." (see Breishit 17:7-10 and its
context).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, when Avraham
performs this mitzva, the Torah once<BR>again uses this phrase when informing us
how Avraham kept His<BR>part of the covenant:<BR> "be-etzem ha-yom ha-zeh
- on this very day - Avraham was<BR> circumcised and his son Yishmael..."
(see 17:26, & 17:23).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Considering that these are
the only times that we find<BR>this phrase in Sefer Breishit, and both relate to
the<BR>fulfillment of a major covenant between God and man; when we<BR>find that
the Torah uses this phrase in Sefer Shmot, we should<BR>expect that it too
relates to the fulfillment of a covenant.<BR>Clearly, this phrase in both Shmot
12:17 and 12:41 must relate<BR>to God's fulfillment of Brit bein
ha-btarim. Hence, one can<BR>suggest that its use in 12:17 in relation to
the mitzva to eat<BR>matza for seven days relates to Bnei Yisrael's need
remain<BR>faithful to its side of the covenant with God. Based on
the<BR>psukim quoted above from Yechezkel, the thematic connection is<BR>rather
obvious. If Am Yisrael is truly thankful for their<BR>redemption from
slavery, they must show their dedication by<BR>totally removing themselves from
the 'avoda zara' of Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note as well that the phrase of be-etzem
ha-yom ha-zeh also<BR>appears in Sefer Vayikra, once in relation to Shavuot
(see<BR>23:21) and twice in relation to Yom Kippur (see 23:28-30).<BR>[Note that
it does not appear in relation to any of the other<BR>holidays in
Emor!]<BR> On could suggest that here again this relates
to<BR>'britot'; Shavuot relating to 'brit sinai' - the first luchot,<BR>and Yom
Kippur relating to 'brit sinai' - the second luchot.<BR>See TSC shiur on Parshat
Ki Tisa on the 13 midot of rachamim.<BR> One last
mention of this phrase is found at the end of<BR>Parshat Ha'azinu in relation to
'brit Arvot Moav'.<BR> Finally, we find this phrase in
Yehoshua 5:11, mentioned<BR>as Bnei Yisrael performed both BRIT MILA &
KORBAN PESACH when<BR>they crossed the Jordan River and began conquest of
Eretz<BR>Canaan! Again the fulfillment of yet another stage of
both<BR>brit mila and brit bein ha-btarim.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>RAMBAN's APPROACH<BR> See Ramban on Shmot
12:39, how he explains that Bnei<BR>Yisrael's original intention was to bake
matza, the rushing<BR>only caused them to bake the dough matza on the road
instead<BR>of in their homes in Egypt. Even though this does not
appear<BR>to be the simple pshat of the pasuk, it stems from the<BR>Ramban's
approach of yesh mukdam u-me'uchar, and hence God's<BR>commandment to Moshe in
12:15-20 was indeed given before Bnei<BR>Yisrael left Egypt, and hence applied
to the first generation<BR>as they left Egypt as well!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BA'ZMAN HA'ZEH<BR> It should be noted that
since we don't offer a Korban Pesach<BR>now of days, we obviously cannot fulfill
the mitzva of eating<BR>matza with it. Therefore, the matza that we make
the 'bracha'<BR>of 'achilat matza' on at the Seder night is for the
second<BR>reason, based on the pasuk "ba-erev tochlu matzot" (see
Shmot<BR>12:17-18, and its context). On the other hand, to
remember<BR>this matza, we eat an extra piece of matza together with maror<BR>-
"zecher le-mikdash ke-Hillel" - to remember how this mitzva<BR>was fulfilled
during the time when the Temple stood.</FONT></DIV>
<DIV> </DIV>
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