The Israel Koschitzky Virtual Beit Midrash
Special Holiday Shiur
Yeshivat Har Etzion
On Chametz and Matza
Based on a class by R. Yoel Bin-Nun
summarized and translated by Shalom Holtz
[An expanded version of this lecture appeared in Hebrew in Megadim vol. 13]
The key difference between chametz and matza lies in how sophisticated the wheat has become through production. Chametz is wheat in its most complex form. It is the goal of the wheat grower and the final stage to which the wheat- growing process can be taken. Matza, on the other hand, is bread in its most basic form, at the beginning of the bread- baking process. These physical characteristics of chametz and matza shed light on several mitzvot which govern their consumption, including the prohibition of chametz on Pesach.
Because of its simple nature, matza is considered "lechem oni," bread of poverty. A poor person, one who cannot afford to bring the wheat to its most advanced form of chametz, bakes matza. The Israelites are commanded to eat matzot and maror, together with the korban Pesach, in order to remember the poverty and slavery they experienced in Egypt.
It would seem more appropriate that with the redemption from Egypt would come a commandment to eat chametz. Just as the matza has symbolized the Israelites' state of poverty and enslavement, chametz would be an appropriate symbol of their newly-obtained freedom and prosperity, for chametz is the food of the wealthy. However, the instructions for the days which commemorate the period immediately following the exodus command exactly the opposite: not only a commandment to eat matza but also a ban on chametz. "Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you, and no leaven shall be found in your territory (Shemot 13:7)." What, then, is behind this prohibition and the parallel obligation?
Matza symbolizes the idea that the exodus from Egypt is only the beginning of the redemption process. After the night of the korban Pesach, the Israelites are not fully redeemed. Matza, bread at the beginning of the process of its production, serves as a reminder that the exodus is just the beginning of a journey, a long hard road through the desert, with the goal far in the distance.
The process which begins at the exodus culminates in two other major events: the giving of the Torah and the entrance into the Land of Canaan. The mitzva of bikkurim, the offering of the first-grown fully-ripe fruits, commemorates both of these events in Jewish history. The holiday marking the beginning of the harvest of the wheat crop, Shavuot, falls out on the same date as the giving of the Torah, the sixth of Sivan. A major component of the ceremony of the offering of the bikkurim, which commemorates the arrival in the Holy Land, is mikra bikkurim, the recitation of Devarim 26:5-10. These verses constitute a declaration of thanks for a successful crop grown in the Land of Israel. The mitzva of bikkurim, which commemorates the dual conclusion of the redemption process, includes a positive commandment regarding chametz. The meal-offering brought with the bikkurim, known as minchat shtei ha-lechem, is an offering of two loaves of leavened bread. This sacrifice of chametz on Shavuot represents the completion of the process begun on Pesach, which was symbolized by the matzot.
The "maggid" section of the Haggada is centered on the recitation of the midrashic interpretation of mikra bikkurim. However, the reading is limited to the first verses, which focus on the history of Am Yisrael:
"My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number. He became there a great mighty, and populous nation. The Egyptians dealt ill with us and afflicted us, and laid upon us hard labor. And we cried out to Hashem, the God of our fathers, and God heard our voice and saw our affliction and our toil and our oppression. And God took us out of Egypt with a strong hand and with an outstretched arm, and with great terror and with wonders." (Devarim 26:5-8).
The last verses, which contain the expressions of thanks: "And He brought us to this place, and He gave us this land, a land flowing with milk and honey. And now, behold, I have brought the first fruit of the land which You, God, have given me" (ibid., 9-10) are not recited on the night of the Seder. The selection of this section of the Torah for maggid is a reminder of the nature of the Seder night and of Pesach in general. Pesach commemorates the beginning of the process of redemption whose conclusion is symbolized by the bikkurim. On Pesach we remember that the exodus was only a beginning, and to do this we eat matza. Similarly, we recite only those verses within mikra bikkurim which pertain to the process of redemption. We leave out the verses pertaining to the final arrival in Eretz Yisrael as a reminder that on Pesach, at least, the process has just begun.
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