[Par-reg] for Parshat ha'Chodesh - re: reason for Matza
Menachem Leibtag
tsc at bezeqint.net
Thu Mar 31 05:28:03 EDT 2011
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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For Parshat ha'Chodesh
TWO REASONS FOR MATZA - OR ONE?
Ask anyone - why do we eat Matza on Pesach?
Invariably
you will hear one of the two following answers:
*. To remind us of the 'poor man's bread' that we ate
when
we were slaves in Egypt ['lechem oni'];
[As we say in the Haggada - "ha lachma anya..."]
* Because we left Egypt in haste and our dough didn't
have
time to rise ['chipazon'].
[As we say in the Haggada - "Matza - al shum ma?
al shum she-lo hispik betzeikam
le-hachmitz..."]
So, which reason is correct?
In the following shiur, we uncover the biblical roots
of
these two reasons in Parshat Bo - in an attempt to better
understand and appreciate why we eat matza on Pesach.
INTRODUCTION
In Parshat Bo, we find two Biblical commands that
relate
to eating matza:
In relation to korban Pesach, we are instructed to
eat matza
& maror together with the meat of this offering. [See
Shmot
12:8.]
In relation to "chag hamatzot", we are instructed to
eat
matza (and not eat chametz) for seven days. [See Shmot
12:15-
20 and 13:3-8.]
In Part One of our shiur, we study these two sources
to
show how (and why) each of these two mitzvot stems from a
totally different reason.
In Part Two, we study the intricate manner of the
Torah's
presentation of these two mitzvot - and together with some
historical considerations, we will explore an underlying
theme
that may tie these two separate reasons together.
PART ONE -
REMEMBERING SLAVERY or REMEMBERING FREEDOM
In the middle of Parshat Bo (right before the story
of
the Tenth Plague), God instructs Moshe concerning several
mitzvot that Bnei Yisrael must keep - more specifically,
the
laws of the korban Pesach (see 12:3-14) and a commandment
to
eat matza for seven days (see 12:15-20).
[This section (12:1-20) is better know as "Parshat ha-
Chodesh", as it is read on the shabbos prior to Rosh
Chodesh
Nisan.]
As both of these mitzvot relate in some manner to
eating
matza, we begin our shiur by reviewing their definitions
in
regard to how they are to be kept in future generations:
* The KORBAN PESACH - An Offering of Thanksgiving
Definition:
Each year we are commanded to offer a special korban
on
the afternoon of the 14th of Nisan, and eat the korban
on that
evening, together with matza & maror; while thanking God
for
our deliverance from 'makkat bechorot'.
(See 12:24-27, based on 12:8-14)
Reason:
Because God 'passed over' the houses of Bnei Yisrael on
that
evening when He smote the Egyptians (see 12:26-27). As
we
eat the korban, we are supposed to explain this reason
to
our children.
* CHAG HA-MATZOT- A Holiday to commemorate the Exodus
Definition:
To eat matza (& NOT to eat chametz, own it, or even
see
it) for seven days, from the 15th to the 21st of
Nisan.
(See Shmot 13:3-8, based on 12:15-20.)
Reason:
To remember the events (and their miraculous nature) by
which God took Am Yisrael out of Egypt. (See Shmot
12:17
and 13:8.)
Even though these holidays 'overlap' on the night of
the
fifteenth of Nisan and both holidays include eating matza;
each holiday serves a different purpose. By offering the
korban Pesach we thank God for saving us from the Tenth
Plague. In contrast, on Chag Ha-matzot we remember
leaving
Egypt into the desert, and hence our freedom from slavery.
[Note that each holiday has ample reason to stand
alone.]
MATZA - A PRIMARY or SECONDARY MITZVA
With this background, let's examine the purpose for
eating matza in each mitzvah. Clearly, on "chag
ha-matzot"
[the name for the holiday when we eat matza for seven
days] -
eating matza for seven days is presented as the primary
mitzvah:
"Seven days you shall eat MATZA, even on the first day
you
shall rid yourselves from any unleaven in your
houses..."
(Shmot 12:15, see also 13:2-8).
As we shall soon explain, by eating matza (and not
eating
'chametz') during those seven days, we remind ourselves of
how
God helped us when we left Egypt.
In contrast, eating matza with the korban Pesach is
presented in a secondary manner, while the primary mitzvah
is
to eat the meat of the korban:
"And you shall eat the meat on this night, roasted on
fire
with MATZOT, together with bitter herbs..." (Shmot
12:8).
[Review from 12:3-13, noting how most of these psukim
deal with how the korban is to be eaten, while matza
is
presented in a very secondary manner.]
Unfortunately, the Torah is not very specific in
regard
to WHY the Korban Pesach should be eaten with matza. It
simply
states in 12:8 to eat the meat roasted, together with
matza &
maror, without explaining why.
On the other hand, in regard to eating matza for the
seven days of chag ha-matzot, the Torah is much more
explicit:
"And you shall keep the (laws regarding) MATZOT, for on
this
very day I have taken your hosts out of the land of
Egypt..." (see Shmot 12:17, see also 13:3!).
This pasuk suggests that eating matza for seven days
will
cause us to remember that God took us out of Egypt. But
why
should eating matza cause us to remember those events?
To understand why, we must return to the story of the
Exodus in Chumash, and follow the narrative very carefully
to
show why 'eating matza' would remind Bnei Yisrael of the
Exodus.
THE COMMON 'EXPERIENCE'
Contrary to the popular understanding, Bnei Yisrael
had
plenty of time to prepare for the Exodus. After all,
already
two weeks before the Tenth Plague, Bnei Yisrael had
already
received early warning (see Shmot 12:1-13). Furthermore,
Moshe had already advised them to be ready to 'borrow'
from
their Egyptian neighbors the necessary gold & silver and
clothing for their journey (see 11:1-3!). However, even
though they had plenty of time to prepare, they were also
in
no special hurry to leave on the evening of the 15th of
Nisan.
In fact, Bnei Yisrael were under a specific directive to
remain in their homes that entire evening:
"And Moshe told the leaders of Israel: Everyone should
take
a lamb... and none of you shall leave the entrance of
your
houses UNTIL THE MORNING" (see Shmot 12:21-22).
Hence, Bnei Yisrael most likely assumed that they would
not
be leaving Egypt until sometime the next morning.
Considering
that they were planning to embark on a long journey into
the
desert (see 11:1-3, read carefully), the people most
probably
prepared large amounts of dough on the previous day, with
the
intention of baking it early on the morning of the 15th of
Nisan (before their departure). [The fresher the bread,
the
better!]
However, due to the sudden nature of the events that
transpired that evening, these original plans changed.
Recall
how the Egyptians (after realizing the calamity of the
Tenth
Plague), rushed the Hebrews out of their homes. Pharaoh
demanded that Moshe lead his nation out to worship their
God
(see 12:29-32), in hope that the sooner they would worship
their God, the sooner the Plague would stop, see 12:33
/and
5:3!). The Egyptians were so eager for them to leave that
they willingly lent their belongings.
It was because of this 'rush' that Bnei Yisrael didn't
have
time to bake their 'fresh bread' as planned. Instead,
they
quickly packed their bags and took their dough ('and
ran'):
"[So] Bnei Yisrael carried their DOUGH before it had
time to
rise ['terem yechmatz'], as they wrapped with their
garments
and carried it over their shoulders.
[See Shmot 12:34.]
Two psukim later, the Torah tells exactly what Bnei
Yisrael did with this dough. After setting up camp in
Succot,
on their way towards the desert (see 12:37-38), we are
told:
"And Bnei Yisrael baked their DOUGH that they took out
of
Egypt as MATZOT, for it had not risen ['ki lo CHAMETZ'],
for
they were EXPELLED from Egypt, and they could not wait
[in
the their home to bake the dough properly], nor had they
prepared any other provisions [and hence the only bread
they
had to eat was from this dough]" (see 12:39).
[This seems to be the simplest translation of this
pasuk
(see JPS). Note, however, that Ramban explains this
pasuk
in a different manner. The reason for this is
discussed
in the further iyun section.]
In this manner, everyone who left Egypt shared a
common
experience. As they set up camp on their way to the
desert
(the first time as a free nation) everyone shared the
common
predicament of: no bread; 'lots of dough'; and only
makeshift
methods for baking it. Therefore everyone improvised by
baking their dough as thin matzot on makeshift
'hot-plates'.
This background explains the first instruction that
Moshe
Rabeinu commanded Bnei Yisrael on that momentous day:
"And Moshe said to the people: REMEMBER THIS DAY that
you
have LEFT EGYPT from slavery, for God has taken you out
with
an outstretched hand - you shall not eat CHAMETZ. You
are
leaving in the month of the spring [therefore] when you
come
in the Promised Land... on this month EAT MATZA FOR
SEVEN
DAYS... you shall not see or own CHAMETZ in all your
borders. And you shall tell you children on that day,
it
was for the sake of this [MATZA] that God took us out of
Egypt..." (see Shmot 13:3-8, read carefully!).
In other words, the next year, by eating matza (and
not
owning any chametz) this generation would remember this
special experience together with the miraculous events of
the
Exodus. To preserve this tradition (and its message), the
Torah commands all future generations as well to eat matza
for
seven days, while telling over these events to their
children
(see again Shmot 13:8).
In a shorter form, this is more or less the reason
that
we cite in the Haggada when we explain why we eat matza:
"MATZA... AL SHUM MA? This matza that we eat, for what
reason (do we eat it)? - For the dough of our
forefathers
did not have time to become leaven when God the King of
all
kings revealed Himself and redeemed us, as it is stated
(followed by the quote of Shmot 12:39)."
This certainly provides us with a logical reason for
the
commandment to eat matza for the seven days of "chag ha-
matzot", but it certainly doesn't explain why Bnei Yisrael
were first commanded to eat matza with the Korban Pesach
BEFORE they left Egypt (see again 12:1-8). It simply
wouldn't
make sense for God to command Bnei Yisrael to eat matza in
Egypt with the korban - to remember how they left Egypt!
Therefore, there must be an independent reason for
eating
matza with the korban Pesach, unrelated to the events that
transpired when Bnei Yisrael left Egypt
To find that reason, we must return to Parshat
ha'Chodesh,
and consider the thematic connection between the mitzva to
eat
matza and all of the other mitzvot that accompany the
Korban
Pesach.
PESACH MITZRAYIM - A FAMILY AFFAIR
Certainly, the primary purpose of offering the Korban
Pesach in Egypt was to sprinkle its blood on the doorposts
to
save Bnei Yisrael from the Tenth Plague (see 12:12-13).
However, this commandment also included several other
special
laws that focus primarily on how this offering was to be
eaten
by its owners.
This in itself is noteworthy, for one would expect
that a
korban (an offering) set aside for God would be forbidden
for
human consumption, as is the case in an OLAH offering.]
Yet,
in regard to the Korban Pesach, eating this korban seems
to be
no less important than the sprinkling of its blood (see
12:3-
11). Let's take a closer look at these special laws.
First of all, note how it was necessary to carefully
plan
this 'dinner' in advance:
"Speak unto all the congregation of Israel -On the tenth
day
of this month everyone must take a lamb, according to
their
fathers' houses, a lamb for a household; and if the
household be too little for a lamb, then shall he and
his
neighbor next to him shall take one according to the
number
of the souls; according to every man's eating you shall
count them for the lamb... (see Shmot 12:3-4)
Clearly, this was supposed to be a 'family meal' (see
12:3),
and planned well in advance. Now, let's consider the
cuisine.
" And they shall eat its meat on that night:
* roasted over the fire
* with MATZA
* with MAROR (bitter herbs)
* Do not eat it raw (uncooked)
* [nor can you eat it] cooked in water
* eat it only roasted,
its head, legs, and entrails, (together)
* No 'leftovers', anything left over must be
burnt.
And this is how you should it eat it:
* your loins girded
* your shoes on your feet
* your staff in your hand
* and you shall eat it in haste [CHIPAZON]
it is a PESACH [offering] for God." (Shmot 12:7-11)
As you review these psukim, note once again how eating
matza
is only one of many other instructions that go along with
how
this korban is to be eaten. Let's begin our discussion
with
some of the 'other' laws; afterward we'll return to the
matza.
NO LEFTOVERS
The law that no meat can be left over relates once
again
to the special atmosphere of this evening. When someone
knows
that any leftovers 'go to the garbage', it is more likely
that
he will eat to his heart's content and enjoy the meal (ask
any
"Yeshiva bachur"). If it was permitted to save the meat,
then
people would refrain from eating to their heart's content,
preferring to save some of the meat for another meal (ask
any
poor man).
Coming to the meal fully dressed, and eating with
eagerness and readiness, certainly would make this evening
more memorable. [Remember as well that in ancient time a
staff ("makelchem be-yedchem") is not necessarily a
walking
stick for the aged, but rather a sign of importance.]
It also goes without saying that lamb is most tasty
when
barbecued, as opposed to being boiled in water (ask
anybody).
With this background, let's consider the wider picture:
A family meal - planned well in advance,
by invitation only,
fresh lamb - well done, roasted on an open spit
(roasting is much most tasty than cooking)
with fresh pita ('eish tanur' style), i.e. matza
with a spicy salad (bitter herbs), i.e. maror
no leftovers allowed
everyone coming well dressed (best attire)
eating it with readiness, zest, excitement
('chipazon')
Any of us who have attended a formal dinner should
not be
surprised by these laws, for this seems to be their
primary
intention - to create a full fledged 'shabbos table'
atmosphere.
Consider the circumstances. A nation of slaves, now
about to become free, and ready to embark on a momentous
journey to Har Sinai and then to the Promised Land.
Certainly, we want this to be an 'evening to remember',
and
hence 'only the fanciest restaurant' will do!
[Recall as well that it would not be often that slaves
could afford to eat 'fleishigs' for dinner.]
Our main point is that the PRIMARY reason for all of
these special laws was to assure that every family would
participate in a formal meal, in order to make this a
memorable evening. Therefore, only the best meat, cooked
in
the best manner, with bread and salad; with the eager
participants in their best attire.
With this in mind, let's return to consider the reason
for
eating matza at this meal.
Considering our discussion thus far, it would have made
more
sense to enjoy the korban with a fresh 'chametz' bun,
rather
than simple 'matza'!
To appreciate why, let's return to our analogy of
'going
out to eat' to celebrate an important occasion. Now the
question becomes: What restaurant would be most
appropriate?
Will it be Chinese? Italian? French?
In the case of korban Pesach, the best way to
describe
the menu would be - 'anti-Egyptian'!
Let's explain.
Not only does God want Bnei Yisrael to enjoy a family
meal on this important evening, He also wants this meal to
carry a theme. The menu should not only be 'formal', but
it
should also carry a 'spiritual message'. [For those
Americans
on the list, just ask your neighbors why turkey is
traditionally served for Thanksgiving dinner.]
Let's consider the menu.
LAMB FOR DINNER
As we explained, eating meat is in itself special.
But
why specifically lamb? Let's explain why eating lamb
would be
considered 'anti-Egyptian
Recall when Yaakov and his sons first went down to
Egypt,
Yosef was embarrassed by their profession, that they were
shepherds, for anyone who raised sheep was a 'to'eva' [an
'abomination'] to Egyptians. (See Breishit 43:32.)
Furthermore, when the Plagues began, Pharaoh first
agreed
that Bnei Yisrael could offer their korbanot in Egypt, but
not
in the desert. To this offer Moshe replied, should Am
Yisrael
offer 'to'evat Mitzrayim' [an abomination to the
Egyptians] in
Egypt, would they not be stoned? (See Shmot 8:22.)
From that interchange, it becomes quite clear that
offering a 'lamb' would be antithetical to Egyptian
culture.
Rashi's commentary on this pasuk seems to imply that a
'lamb'
was considered a type of a god to the Egyptians, and hence
offering a 'lamb' in Egypt would be a desecration in their
eyes. [Sort of like burning someone's national flag. See
Ramban 12:3!]
[Note Ibn Ezra (on Shmot 8:22) quotes a Kaarite who
explained that a 'lamb' was the symbol of the god who
controls their land. He himself argues that it was not
just
a lamb, but any type of animal, for he claims that the
Egyptians were vegetarians.]
[One could also suggest an 'astrological' explanation
that relates to the fact that the Nile (Egypt's source
of
water) reaches its highest level in the spring during
the
zodiac of 'taleh' [a lamb, see Nile mosaic in
Tzipori!]
See also a similar explanation in Sefer Ha-toda'a by
Eliyahu Ki-tov, re: Nisan (page 14).]
Therefore, burning a lamb, complete with its head,
and
legs and entrails, etc. on an open spit (see Shmot 12:9),
and
then eating it, would serve as a sign to Bnei Yisrael that
they are now free from Egyptian culture, and its gods.
MATZA & MAROR
As we explained, the primary reason for eating matza
would be no different than having rolls at a cook-out.
But
eating specifically matza could be considered once again
symbolic. The simplest reason would be simply to remind
Bnei
Yisrael that on this evening God is taking them out of
slavery. As 'matza' is the typical bread of a poor-man,
or a
slave, it would be most fitting to eat the meat together
with
this style of bread.
[This would reflect our statement of "ha lachma anya"
that we say at the beginning of the Haggada.]
This doesn't mean that a poor-man's bread tastes bad.
It
is merely a simple style of bread that can actually taste
good!
However, one could also suggest that 'chametz' itself
may
have been a symbol of Egyptian culture. It is well-known
among historians that the art of making leaven was first
developed in Egypt, and it was the Egyptians who perfected
the
process of 'bread-making'.
[See 'On Food and Cooking -'The Science and Lore of the
Kitchen' - by Harold McGee / Page 275 - based on
archeological evidence, raised bread began in Egypt
around
4000 BCE. On page 280 - then beer froth was eventually
used
as first yeast. And page 615 - bread-making became
refined
with invention of ovens around 3000 BCE in Egypt.]
Similarly, eating bitter herbs with the korban
certainly
makes the meat 'tastier' - but why specifically bitter
herbs
rather than sweet ones? Like matza, one could suggest
that
the reason would be to remind us on this evening of the
bitterness of the slavery that we are now leaving. In
fact,
this is exactly what we explain in the Haggada in the
section
"MAROR - AL SHUM MA".
[One could also explain that the reason for eating the
korban 'well dressed' and in hurriedness (even though
Bnei
Yisrael would not be leaving until the next morning) was
to
emphasize the need be 'ready & eager' for their
redemption.]
In this manner, all of the mitzvot relating to Pesach
Mitzrayim can relate to both the need to make this a
memorable
evening, with a formal family dinner etc.; but at the same
time, every action also carried a symbolic function as
well.
This evening was to leave a lasting impression on its
participants, in order that they would pass on this memory
to
their children and grandchildren. It had to be special!
In summary, we have shown how there may be two
totally
independent reasons for eating matza on the night of the
fifteenth of Nisan:
. One matza - 'lechem oni', poor man's bread - is to
be
eaten with the korban Pesach, in order to make this
korban
tasty, but at the same time to remind us to thank God
for
being saved from Makkat Bechorot & slavery.
. The second matza - "bread that was made in haste",
'chipazon' - is an integral part of the mitzva of chag ha-
matzot (eating matza for seven days) which we eat in order
that we remember the events of how God took us out of
Egypt.
In Part Two we will search for a deeper connection
between these two reasons for eating matza.
==========
PART II / FROM PESACH MITZRAIM TO PESACH DOROT
INTRODUCTION
In Part One, we offered two reasons for eating matza
with
the Korban Pesach: Either to remind us of the hardships
of
slavery (similar to the reason for why we eat 'maror'); or
to
remind us of the need to reject Egyptian culture as a pre-
requisite for redemption (similar to the reason for why we
sacrifice a lamb).
If the following shiur, we will pursue this second
line
of reasoning, and apply its logic to help explain some of
the
peculiar laws of "chag ha'matzot" [i.e. the commandment to
eat
matza (and not eat chametz) for seven days].
Let's begin with the very pasuk in Chumash that
appears
to explain the reason for "chag ha'matzot":
"And Moshe said to the people: REMEMBER THIS DAY that
you
have left Egypt...- you shall not eat CHAMETZ....
[therefore] when you come in the Promised Land... EAT
MATZA
FOR SEVEN DAYS... you shall not see or own CHAMETZ in
all
your borders... " (see Shmot 13:2-8).
This commandment implies that by eating matza (and
not
eating chametz) for seven days, we will remember the
events of
the Exodus. In Part One of our shiur, we explained how
(and
why) eating matza would remind us of that experience.
However, based on that explanation, it would have made
more
sense for Moshe to say: "Remember this day... by eating
matza". Instead, he commands them to remember this day by
not
eating chametz!
Furthermore, from the laws that follow, it seems like
the
Torah puts a greater emphasis on the prohibition of
"chametz",
more so than it does on the obligation to eat "matza". If
we
assume, as most people do, that the Torah forbids eating
'chametz' as a means to ensure the we eat 'matza' instead,
it
certainly wouldn't make sense for the prohibition against
'chametz' to be more important than the commandment to eat
matza!
It also seems rather strange that the Torah would forbid
not
only eating chametz, but also owning or seeing it - if the
only purpose of these prohibitions was to ensure that we
eat
matza.
Finally, there doesn't appear to be any obvious reason
for
the need to observe this holiday for seven days.
[Recall that all these laws were originally given way
before
the story of the splitting of the Red Sea took place.]
Therefore, it would be difficult to conclude that all of
these strict prohibitions against 'chametz' stem merely
from
the need to provide an incentive to eat matza - which are
eating solely to remember an 'incidental' event that took
place when Bnei Yisrael were 'rushed out' of Egypt.
Instead, we will suggest that 'chametz' should be un
understood as a symbol of Egyptian culture. If so, then
many
of these severe prohibitions begin to make a lot more
sense.
To explain how, we must return to Sefer Yechezkel chapter
20;
and our discussion in last week's shiur on Parshat Va'era.
BACK TO YECHEZKEL
Let's quote once again from Yechezkel's rebuke of the
elders
of Yehuda, as he reminds them of the behavior of their
forefathers - PRIOR to Yetziat Mitzraim:
"On the day that I chose Israel... that same day I swore
to
take them out of Egypt into a land flowing with milk and
honey... And I said to them [at that time]: Each man
must
RID himself of his detestable ways, and not DEFILE
('tum'a')
himself with the fetishes of Egypt - [for] ANI HASHEM
ELOKEICHEM . But, they REBELLED against Me, and they did
not
OBEY me, no one rid himself from his detestable
ways...and I
resolved to pour out My fury upon them..." (Yechezkel
20:5-
8).
In other words, God had called upon Bnei Yisrael to rid
themselves of their 'avoda zara', i.e. their Egyptian
culture,
BEFORE the redemption process began.
Unfortunately, Bnei Yisrael did not 'listen', and
hence
deserved to be destroyed! Nevertheless, God saved Bnei
Yisrael, Yechezkel explains, for the sake of His Name:
"va-
a'as lema'an shmi, levilti hachel le-einei ha-goyim" (see
20:9).
This background helped us understand the need for
"korban
Pesach" in Egypt. This offering gave Bnei Yisrael one
last
chance to show their loyalty to God prior to 'makkat
bechorot'.
[The word 'pesach' - the name of this korban, reflects
this
purpose, as God must 'PASS OVER' the houses of Bnei
Yisrael
(who otherwise deserve to be punished (see 12:27).]
To show their rejection of Egyptian culture, Bnei
Yisrael
were instructed to offer a lamb and eat it with matza
(instead
of chametz), due their symbolic nature.
[For a similar explanation that shows the connection
between
chametz and Avoda Zara, see Rav Kasher in Torah Sheleima
vol
#19, miluim #20.]
This can explain why 'chametz' becomes such a central
theme when these events are commemorated in future
generations. For example, not only must the korban Pesach
of
future generations must be eaten with matza, but one is
also
prohibited from owning 'chametz' before he can offer that
korban:
"Lo tishchat al CHAMETZ dam zivchi" - "You shall not
offer
the Korban Pesach with chametz still in your possession"
(see Shmot 23:18 and its context from 23:13-20).
If indeed chametz is symbolic of Egyptian culture, then
it
makes sense that one can not offer this korban, without
first
showing his rejection of that culture. When we offer the
korban Pesach, we must remember not only WHAT HAPPENED,
but
also WHY God saved us, i.e. for what purpose!
To help concretize these sentiments of teshuva, a
symbol
is required. Hence, the korban Pesach - the 'korban
Hashem'
(see Bamidbar 9:7 and context) - is not just an expression
of
thanksgiving but also a DECLARATION of loyalty; - a
willingness to obey; - a readiness to fulfill our Divine
destiny.
Furthermore, in Parshat Re'eh, when Moshe Rabeinu
explains the laws of the Pesach to the generation that is
about to enter the Land, he reminds them:
"Keep the month of the spring, and offer a korban
Pesach...
You shall not eat any CHAMETZ with it, instead for the
seven
days [afterward] you shall eat MATZA - 'lechem oni',
because
you left Egypt in a hurried manner - IN ORDER that you
remember the day that you left Egypt for every day of
your
life" (see Devarim 16:1-3).
This source also suggests that the matza that we eat
for
seven days relates directly to the korban Pesach, and
hence it
makes sense that they would share a common reason.
BACK TO PARSHAT HA'CHODESH
This interpretation can also help us understand why
God's
original commandment to Moshe to tell Bnei Yisrael about
"chag
ha-matzot" (in 12:15-20) was recorded 'pre-maturely' (i.e.
before they ever left Egypt) - immediately after the laws
of
korban Pesach (see 12:11-15).
After instructing the nation to offer korban Pesach
in every
future generation (see 12:14), the Torah records the laws
prohibiting 'chametz' for the next seven days. Even
though
eating matza for those seven days reminds us of how we
left
Egypt, the prohibition of 'chametz' reminds us of how must
reject 'avoda zara' in order to be deserving of future
redemption. This can also explain yet another difficult
pasuk
in Parshat ha'Chodesh:
"Seven days you should eat matza, but EVEN ON THE FIRST
DAY
you must REMOVE ALL CHAMETZ from your houses, for
whoever
eats chametz on these SEVEN days, that person shall be
cut
off from the nation of Israel" (see Shmot 12:15).
Chazal understand that 'yom ha-rishon' refers to the
14th of
Nisan (not the 15th), i.e. at the time when the Korban
Pesach
is offered. This makes sense, for one must rid himself
from
the symbol of Egyptian culture before offering the korban
Pesach. [Note as well Shmot 23:18 - "lo tishchat al
chametz
dam zivchi"!]
The reason for Chag Ha-Matzot now becomes clear. Our
declaration of thanksgiving when offering the korban
Pesach is
meaningless if not accompanied with the proper spiritual
preparation. Just as Bnei Yisrael were commanded to rid
themselves of their 'avoda zara' in anticipation of their
redemption, future generations must do exactly the same
when
they commemorate those events. By getting rid of our
chametz
in preparation for Korban Pesach, we remind ourselves of
the
need to first cleanse ourselves from any corrupt culture
that
we may have adopted.
From this perspective, the matza that we eat for
seven
days, and the matza that is eaten with the korban Pesach
both
serve as powerful reminders that Bnei Yisrael must become
active and faithful partners in any redemption process.
shabbat shalom,
menachem
FOR FURTHER IYUN
=================f
ELIYAHU AT THE SEDER
Based on the above shiur, we can explain why we
invite
Eliyahu ha-navi to the seder (after we finish our last
'kezayit' of matza) to remind us of the need to perform
teshuva in preparation for future redemption (see Mal'achi
3:23-24). It also explains why we read these psukim (that
form the final message of the Neviim in Tanach) for the
Haftara of Shabbat Ha-gadol, in preparation for Pesach.
BE-ETZEM HA-YOM HA-ZEH
An important phrase that the Torah uses in its
presentation of the laws of chag ha-matzot provides
further
support for this approach. Recall the original pasuk in
which
the Torah provides the reason for chag ha-matzot:
"And you shall keep [the laws] of the matzot, for ON
THIS
VERY DAY [BE-ETZEM HA-YOM HA-ZEH] God has taken your
hosts
out of the land of Egypt..." (see Shmot 12:17).
It is not often that the Torah employs this phrase
"be-
etzem ha-yom ha-zeh", and when it does, it always marks a
very
important event.
In relation to Yetziat Mitzrayim we find this very
same
phrase mentioned two more times at the conclusion of
chapter
12, as the Torah recaps the events of Yetziat Mitzraim -
in
the context of God's fulfillment of His promise to Avraham
Avinu at Brit bein Ha-btarim:
"And the time of Bnei Yisrael's stay in Egypt was 400
years
and 30 years, and it came to pass after 430 years - ON
THIS
VERY DAY [be-etzem ha-yom ha-zeh] all of God's hosts
were
taken out of Egypt..." (see 12:40-41, see also 12:51!)
It is not by chance that we find specifically this
phrase
"be-etzem ha-yom ha-zeh" in relation to God's fulfillment
of
brit bein ha-btarim. In Sefer Breishit, we find this same
phrase in two instances, and each relating to the
fulfillment
of a 'brit' between God and man. The first instance was
God's
'brit' with Noach:
"And I shall keep My covenant with you, and you will
enter
the ark, you and your sons and wife..." (see Breishit
6:18).
Then, when Noach actually enters the ark, the Torah
uses
this phrase when informing us how God kept His covenant:
"Be-etzem ha-yom ha-zeh - on that very day, Noach and
his
sons and wife... entered the ark..." (see 7:13).
Similarly, when God enters into a covenant with
Avraham
Avinu concerning his future, better known as BRIT MILA;
God
promises:
"And I shall keep My covenant between Me and you and
your
offspring an everlasting COVENANT to be Your God... this
is
[the sign] of My covenant that you shall keep,
circumcise
every male child..." (see Breishit 17:7-10 and its
context).
Then, when Avraham performs this mitzva, the Torah
once
again uses this phrase when informing us how Avraham kept
His
part of the covenant:
"be-etzem ha-yom ha-zeh - on this very day - Avraham was
circumcised and his son Yishmael..." (see 17:26, &
17:23).
Considering that these are the only times that we
find
this phrase in Sefer Breishit, and both relate to the
fulfillment of a major covenant between God and man; when
we
find that the Torah uses this phrase in Sefer Shmot, we
should
expect that it too relates to the fulfillment of a
covenant.
Clearly, this phrase in both Shmot 12:17 and 12:41 must
relate
to God's fulfillment of Brit bein ha-btarim. Hence, one
can
suggest that its use in 12:17 in relation to the mitzva to
eat
matza for seven days relates to Bnei Yisrael's need remain
faithful to its side of the covenant with God. Based on
the
psukim quoted above from Yechezkel, the thematic
connection is
rather obvious. If Am Yisrael is truly thankful for their
redemption from slavery, they must show their dedication
by
totally removing themselves from the 'avoda zara' of
Egypt.
Note as well that the phrase of be-etzem ha-yom ha-zeh
also
appears in Sefer Vayikra, once in relation to Shavuot (see
23:21) and twice in relation to Yom Kippur (see 23:28-30).
[Note that it does not appear in relation to any of the
other
holidays in Emor!]
On could suggest that here again this relates to
'britot'; Shavuot relating to 'brit sinai' - the first
luchot,
and Yom Kippur relating to 'brit sinai' - the second
luchot.
See TSC shiur on Parshat Ki Tisa on the 13 midot of
rachamim.
One last mention of this phrase is found at the end
of
Parshat Ha'azinu in relation to 'brit Arvot Moav'.
Finally, we find this phrase in Yehoshua 5:11,
mentioned
as Bnei Yisrael performed both BRIT MILA & KORBAN PESACH
when
they crossed the Jordan River and began conquest of Eretz
Canaan! Again the fulfillment of yet another stage of
both
brit mila and brit bein ha-btarim.
RAMBAN's APPROACH
See Ramban on Shmot 12:39, how he explains that Bnei
Yisrael's original intention was to bake matza, the
rushing
only caused them to bake the dough matza on the road
instead
of in their homes in Egypt. Even though this does not
appear
to be the simple pshat of the pasuk, it stems from the
Ramban's approach of yesh mukdam u-me'uchar, and hence
God's
commandment to Moshe in 12:15-20 was indeed given before
Bnei
Yisrael left Egypt, and hence applied to the first
generation
as they left Egypt as well!
BA'ZMAN HA'ZEH
It should be noted that since we don't offer a Korban
Pesach
now of days, we obviously cannot fulfill the mitzva of
eating
matza with it. Therefore, the matza that we make the
'bracha'
of 'achilat matza' on at the Seder night is for the second
reason, based on the pasuk "ba-erev tochlu matzot" (see
Shmot
12:17-18, and its context). On the other hand, to
remember
this matza, we eat an extra piece of matza together with
maror
- "zecher le-mikdash ke-Hillel" - to remember how this
mitzva
was fulfilled during the time when the Temple stood.
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