When describing why the Jews ate Matzah when they were leaving Egypt, the Torah states: “They baked the dough which they had taken out of Egypt, for it had not become leavened. For they were driven out of Egypt and were not able to tarry and had not prepared provisions for the journey.” (Exodus 12:39).
From the preceding verse, it clearly appears that eating matzah during the Exodus was a matter of duress and not choice. The Jews were compelled to eat Matzah because the Egyptians in their frenzy to drive them out of Egypt would not wait until the dough of the Hebrews became leavened. If that is correct, then the Matzah appears to be a symbol of degradation. The helpless condition of the Jews allowed them to be driven out and forced them to eat the poorest of all breads; that which was unleavened. It was the food of slaves.
Nevertheless, the Torah established the Matzah as one of the bases of the celebration of Pesach:
"Seven days you shall eat Matzah as you eliminate all leavening from your homes. . . Anyone eating leavening (Chametz), his soul will be cut off, from the first day to the seventh day."( Exodus 12: 14-15)
In addition it states, “You are to watch over the Matzot for in the midst of that day (of the Exodus) I (God) took your multitudes out of the Land of Egypt.” (Exodus 12: 17._ In his commentary on this verse, Rashi makes no mention of the Matzah, but he does comment on the Maror. “They were commanded to eat Maror as a memory (of the verse) ‘and they (The Egyptians) embittered their (The Jews’) lives.’”
Rabban Gamliel stated in the Mishnah, and it is repeated in the Haggadah, that the Matzah is one of the three items that must be discussed at the Seder to fulfill the obligation of telling the story of the Exodus from Egypt.
One who did not discuss these three subjects on Pesach did not fulfill his obligation. These are the Paschal Sacrifice, the Matzah, and the Maror. (Tractate Pesachim 116a-b.)
The Rambam also maintains that the discussion of these three subjects is necessary to explain, “what is called Aggadah.” (Mishneh Torah, Chametz Umatzah, 7:5.)
In addition, the Talmud elevates the status of the Matzah by declaring, “the Matzah requires ‘Haseba’ (reclining).” (Pesachim 108a.) It is to be eaten in a state of reclining. Rashi explains this as follows: “as (do) free people, for it is a reminder of redemption.” Ad locum. The Rashbam (Ad locum) and the Rambam also require this practice. (Mishneh Torah, Chametz Umatzah, 7:8).
If the Jews were compelled to eat Matzah by the Egyptians and it was the food of slaves, why do the Torah and Rabbis elevate it to such a high level? In addition, what is especially difficult to explain about the Mitzvah of Matzah is that although it seems that it originated when the Jews were leaving Egypt under duress, the Torah describes that in reality, it was eaten in Pesach Mitzrayim, the celebration of Passover while the Jews were still technically slaves and prior to the actual Exodus. The lamb whose blood was used to place on the doorposts and lintels prior to the tenth and final plague was eaten in a sacrificial ritual, “and they shall eat the meat on that night, roasted and together with Matzot and Merorim (bitter herbs) they shall eat it.” (Exodus 12:18).
Why was there a need to eat Matzah on that night? At that time, no one was pursuing the Jews or forcing them to leave. They had ample time to allow the dough to leaven. Why could they not use leavened bread?
The Torah here demonstrates that there is something special about Matzah over and above the reason offered during the Exodus. We see Matzah found throughout the sacrificial system in various ways. “All meal offerings are Matzah with the exception of the Chametz in the loaves of thanksgiving (“Toda”) (offered by an individual where some of the loaves are Chametz) and the two loaves (Shtei Halechem) (offered by the community on Shavuoth) which are offered Chametz. . .”(Tractate Menachot 52b.) These two exceptions, however, were not brought on the altar. The Rambam explains the law in the following manner, “All the meal offerings that are sacrificed on the altar are Matzah.” (Mishneh Torah, Laws of Sacrifices 12:14.)
No Chametz could be brought on the altar.
In addition, the sacred Showbread (Lechem Hapanim) which was placed weekly inside the Temple and then eaten by the priests also had to be Matzah. Anyone who caused them to become leavened was liable to Makot (flogging). (Rambam, ibid 12:19. See also Menachot 57b.)
We thus see that the Matzah is an inherent aspect of the sacrificial system. Since the Matzah was a requirement for the sacrificial process, the Torah intended that when the Jews left Egypt they should be involved in a crucial aspect of the sacrificial system which would take effect in their future existence in the land of Israel.
The Mincha sacrifice had three basic components which would define the relationship of the Jewish people with God. 1. It would come from grain which would be grown in the land of Israel; 2. The general rule of grain sacrifices (Menachot) is that they were offered as a free will offerings; and 3. It would require constant diligence and attention to make sure that the offering would remain Matzah and not become leavened. (See Sefer Hachinuch, Mitzvah 137).
The Matzah, thus, is not simply the result of an exigent circumstance, but it looks forward to a glorious future in the land of Israel. Indeed, the Exodus itself could be seen as an act of sacrifice or self-sacrifice and therefore needed to be accompanied by the Matzah as a sacrificial symbol. (See Jeremiah 2:2, where the Prophet Jeremiah lauds Israel for following God into the wilderness.)
Thus, today when we eat Matzah at our Pesach Seder, we also look forward to the reestablishment of the Temple and the offerings which we will bring at that time. We also declare that we will follow God wherever he may lead us.