The Talmud in tractate Berachoth (17a) poses the question why it is forbidden to eat or posses chametz, leaven, such as bread, on Pesach (Passover). What is there in the nature of leaven that it should be forbidden on Pesach? Why is matza (unleavened bread) 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 due to 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. That 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 that went overboard and got wild. What, after all, is the essential difference between the two? They are made from exactly the same ingredients. It is only the length of baking time that makes the difference between them. 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. It is this ?insubstantial 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. 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 that leads to undesirable acts, causing Man to go astray. It is the source of all transgressions. If a human being was humble, he or she would not contemplate doing anything wrong. Only arrogance leads man to undesirable deeds.
On Pesach, which symbolizes the genesis 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 of 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 over the holiday: Based on the above why is chametz not prohibited throughout the whole year? For a possible answer, see: Talmud Bavli, Yoma 69b, concerning the reluctance of the sages to imprison the yetzer hara (the Evil Inclination).
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Rabbi Lopes Cardozo, a renowned speaker, is Dean of the David Cardozo Academy - Machon Ohr Aaron (www.CardozoSchool.org).
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 due to 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. That 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 that went overboard and got wild. What, after all, is the essential difference between the two? They are made from exactly the same ingredients. It is only the length of baking time that makes the difference between them. 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. It is this ?insubstantial 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. 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 that leads to undesirable acts, causing Man to go astray. It is the source of all transgressions. If a human being was humble, he or she would not contemplate doing anything wrong. Only arrogance leads man to undesirable deeds.
On Pesach, which symbolizes the genesis 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 of 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 over the holiday: Based on the above why is chametz not prohibited throughout the whole year? For a possible answer, see: Talmud Bavli, Yoma 69b, concerning the reluctance of the sages to imprison the yetzer hara (the Evil Inclination).
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Rabbi Lopes Cardozo, a renowned speaker, is Dean of the David Cardozo Academy - Machon Ohr Aaron (www.CardozoSchool.org).