Bread is like the sun. It rises in the yeast and sets in the waist.
I’m thinking now that if I had a nickel for every bread pun, I'd have a pun-per-nickel.
As we continue in the book of Vayikra it is interesting to note that many of the sacrifices were surprisingly not Chametz. Like the showbread, the Mincha offerings brought were consistently non-leavened (Rashi to Vayikra 2:11 and 6:10 and Menachos 55a and 57a). The Ramban (quoting Guide to the Perplexed 3:46) explains the rationale for this commandment, in that the ancient pagans used to sacrifice their meal offerings in the form of Chametz (mixed with honey) and thus we are enjoined to distance ourselves from these rituals (see Zohar 2:182). The Ramban personally suggested that Chametz also represents negativity and severity, which we desire to distance ourselves from, especially in the context of prayer when beseeching Hashem for our needs (see Bamidbar 6:3, Psalms 71:4 and Rashi to Bereishis 1:1).
Elsewhere, the Ramban (Vayikra 23:17) (and Rosh) connects the concept of Chametz to the evil inclination (Berachos 17a), and hence the Korban Omer was made leavened as the Jews were historically on the level of animals when they left Egypt. It is for this reason that Hashem had to personally redeem the Jewish people as no angel could have descended to such a low level (Bnei Yissachar). In contrast, the two loaves that were brought on Shavuos were Matzah, symbolising that through the personal refinement of the Jewish people during the Omer period, we were able to reach the level of human beings as we connect to our Yetzer Tov and receive the Torah.
The Netziv continues to develop these ideas, pointing out that Chametz represents the concept of human control, input and creativity, due to the laborious process of making bread. Matzah on the other hand represents complete faith in Hashem and His involvement in the world. Therefore, on Pesach whereby we were redeemed based on Hashem’s kindness and our limited involvement (Mechilta to Shemos 12:6), we are commanded to eat Matzah, and only afterwards can we resume eating Chametz cognizant that our endeavours are built on Hashem’s guidance and support.
Similarly, in the confines of the Temple, as we come closer to Hashem there is less room for human ingenuity. The Kli Yakar similarly explains that Matzah represents humility since during Pesach we bolster our faith in Hashem and remember all that He does. The Sefer HaChinuch (Mitzvah 117) provides an additional reason for Matzah, suggesting it represents alacrity, which is paramount in our service to Hashem as we are involved in the Temple and beginning our journey as a people at the Exodus.
The Midrash (Vayikra Rabbah 7:7) informs us that in the future all sacrifices will become nullified except for the Korban Todah which contains both Chametz (symbolic of the evil of this world) and Matzah representing a semblance of the World to Come (Ramban). May we merit through imbibing the lessons of Matzah this Pesach to make this a reality.
Have a good Shabbos,
Rabbi B Simons
