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Interestingly, it is only these same grains that may be used for baking the matza - bread that has not started to leaven - which we are commanded to eat on the first evening of Pesach. That fact creates many complications. Since the matza we must eat can be made only from the same grains that can become chametz, yet chametz itself is so strictly prohibited on Pesach, the preparation of the grain and flour and the process of baking the matza must all be stringently supervised. The grain has to be carefully guarded from moisture from the moment it is harvested, through the milling process, until the flour is finally mixed with water to make dough. The kneading and rolling have to proceed rapidly, ensuring that the dough is not left unattended until it is placed in the red-hot, fast-baking oven. Interestingly, the Talmud (Psachim 35a) mentions other grains - such as rice and millet - that cannot become leavened. Since the process of producing matza is so complicated due to the necessity of ensuring that the grain, flour and dough do not become leavened, why didn't the Torah let us make matza from those other grains? What is the inner reason for the Torah's requirement that matza be made only from the same grain that can become chametz? This requirement is an integral part of the Oral Torah (Torah Sheb'al Peh) that Moshe Rabbeinu received from G-d at Sinai. Nevertheless, our Sages (Psachim, ibid.) find a Scriptural source for it in the verse (Dvarim 16:3): "You should not eat chametz...; for seven days you shall eat matza..." This verse teaches us that only grain that can become chametz may be used for the matza eaten to fulfill the mitzva at the seder. Every detail of our Torah is precise. Therefore, our Sages' derivation from this verse of the requirement for matza to be from these grains is not merely a "technical" device for finding Scriptural basis for a Torah law. It is also to teach us that, although chametz and matza are such opposites, there is an intimate connection between them. In fact, the verse seems to be telling us that because you are forbidden to eat this grain when it becomes chametz, therefore from this same grain you should make the matza that you eat to fulfill your obligation at the Seder. Perhaps this can be explained as follows: Our Sages often use the process of leavening as a metaphor for one who turns "sour" in the spiritual sense, by becoming wicked (see Rosh HaShana 3b). The "leavening agent in the dough" is a metaphor for the Yetzer HaRa - our inner inclination to do wrong (Brachot 17a). Thus, chametz symbolizes those who lead their lives in accordance with their Yetzer HaRa, while matza, which has never leavened, symbolizes those who lead their lives in accordance with their Yetzer Tov - their inner inclination to do good. Why can matza be made only of the same grains that can become chametz? It seems to indicate that only one with the potential to have become chametz - to turn sour and act wickedly - yet has guarded himself and fought against that inclination, is capable of truly attaining a level of virtue that is his own accomplishment, becoming a genuine "matza". Of course, one who is naturally virtuous is certainly acceptable to G-d. But he is still missing something. Because of his natural virtues, he may never have experienced any challenge to acting virtuously. Consequently, he has never had to work upon himself to reach his high level. He may indeed have invested great effort to enhance far in Torah study and serving G-d. But even that propensity for effort may have come to him naturally. He has simply never been tempted to become "sour". One who has been tempted to become "sour", on the other hand, yet struggles with his natural tendencies and defies them in order to do G-d's will, is the true "matza". For example, parents might find a difficult child overwhelming and secretly wish he were a natural "tzadik". But if ways can be found to channel his energy in a positive direction, he is capable of accomplishing even more, possibly, than someone who is naturally a tzadik. Similarly, all of us occasionally confront situations in which it is easy to follow the Torah, and others in which we must struggle to do so. These latter ones give us the opportunity to become the true "matza" - to repulse the temptation to let ourselves stand in the way of doing what is right. Thus chametz and matza, although intrinsic opposites, are also intimately connected. Only what can become chametz may be used for making matza: Only the human being who has a natural temptation to turn "sour" and do wroing, yet grapples with his natural tendencies and defeats them, is capable of become a true "matza". For he has expanded the realm of kedusha (holiness) by reclaiming what could have become or remained in the domain of evil. As such, he is valued by G-d as much as, or even more than, the natural "tzadik". Indeed, as our Sages say, "In the place where Baalei Teshuva stand, even perfect tzadikim can not stand." During Pesach, we reject all chametz, neither owning it nor eating it. Once we have initiated this process during that week, we become ready to resume eating it, for our utter rejection of chametz during Pesach has given us the ability to handle it for the coming year. Now we can grapple with our evil tendencies more confidently, channeling them into positive directions and utilizing them for good purpose. Now we can start elevating the world around us into the realm of kedusha, till we will bring the ultimate geula (redemption) when the entire world will reflect only kedusha. Our Sages say that when the opportunity to do a mitzva arises, do not let it get "sour" and become chametz. Let us grasp every opportunity we get to radiate kedusha, until "The world will be full of knowledge of G-d as water covers the sea," with the coming of Mashiach, may it be immediately.
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Today is Wednesday, May 23, 2012
