I saw a very interesting d’var Torah by Rabbi Chanan Morrison over shabbos, adapted from Rav Kook’s writings in Olat Re'iyah (Vol. II pp. 244-245), about which, I think, some clarification is needed:
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It says in Shemot 12:15, “For seven days you shall eat matzah, but on the first day you shall purge the leaven from your homes;…” Why does the Torah command us to destroy all chametz found in our homes during Passover? It is logical to eat matzah; this fast-baked food is historically bound, and it recalls our hurried escape from Egyptian slavery. But how does clearing out chametz from our homes relate to the Passover theme of freedom and independence?
Before we attempt to answer the question, we must understand that there are two aspects to attaining true freedom. First, one needs to be physically independent of all foreign subjugation. Complete freedom, however, also requires freedom of the spirit, for the soul is not free if it is subjected to external demands that prevent it from following the path of its inner truth.
Indeed, the difference between a slave and a free person is not just a matter of social standing. One may find an educated slave whose spirit is free, and a free person with the mindset of a slave. So, what makes us truly free? When we are able to be faithful to our inner self, to the truth of our divine image [tzelem elokim] – then we can live a fulfilled life, a life focused on our soul’s inner goals. One whose spirit is servile, conversely, will never experience this sense of true self-fulfillment; his happiness will always depend upon the approval of others who dominate him.
What, then, is chametz? It is a foreign substance added to the dough; it makes the dough rise and changes the dough’s natural shape and characteristics. Destruction of all leaven in the house, therefore, symbolizes the removal of all foreign influences and constraints that prevent us from realizing our spiritual aspirations.
These two levels of independence, physical and spiritual, exist on both the individual and the national level. An independent people must be free not only from external rule, but also from foreign domination in the cultural and spiritual spheres.
For the Israelites in Egypt, it was precisely at the hour of imminent redemption that the dangers of these foreign “leavening” forces were the greatest. At the time of great upheaval, true permanent emancipation was not a given. Would the Israelites succeed in freeing themselves, not only from Egyptian bondage, but also from the idolatrous culture in which they had lived for hundreds of years? To commemorate their complete liberation from Egypt, both physical and spiritual, the Passover holiday of freedom requires the removal of all foreign leavening agents.
Freedom is the fulfillment of our inner essence. We need to aspire to the lofty freedom of those who left Egypt. To the Israelites of that generation, God revealed himself, and brought them into His service. This is truly the highest form of freedom, as the sages taught in Avot (6:2): "The Tablets were God’s handiwork, and the script was the script of God, engraved on the Tablets (Shemos 32:16); do not read chorus (engraved), rather chairus (free), only one who studies Torah is free because anyone who studies Torah becomes elevated."
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Before we attempt to answer the question, we must understand that there are two aspects to attaining true freedom. First, one needs to be physically independent of all foreign subjugation. Complete freedom, however, also requires freedom of the spirit, for the soul is not free if it is subjected to external demands that prevent it from following the path of its inner truth.
Indeed, the difference between a slave and a free person is not just a matter of social standing. One may find an educated slave whose spirit is free, and a free person with the mindset of a slave. So, what makes us truly free? When we are able to be faithful to our inner self, to the truth of our divine image [tzelem elokim] – then we can live a fulfilled life, a life focused on our soul’s inner goals. One whose spirit is servile, conversely, will never experience this sense of true self-fulfillment; his happiness will always depend upon the approval of others who dominate him.
What, then, is chametz? It is a foreign substance added to the dough; it makes the dough rise and changes the dough’s natural shape and characteristics. Destruction of all leaven in the house, therefore, symbolizes the removal of all foreign influences and constraints that prevent us from realizing our spiritual aspirations.
These two levels of independence, physical and spiritual, exist on both the individual and the national level. An independent people must be free not only from external rule, but also from foreign domination in the cultural and spiritual spheres.
For the Israelites in Egypt, it was precisely at the hour of imminent redemption that the dangers of these foreign “leavening” forces were the greatest. At the time of great upheaval, true permanent emancipation was not a given. Would the Israelites succeed in freeing themselves, not only from Egyptian bondage, but also from the idolatrous culture in which they had lived for hundreds of years? To commemorate their complete liberation from Egypt, both physical and spiritual, the Passover holiday of freedom requires the removal of all foreign leavening agents.
Freedom is the fulfillment of our inner essence. We need to aspire to the lofty freedom of those who left Egypt. To the Israelites of that generation, God revealed himself, and brought them into His service. This is truly the highest form of freedom, as the sages taught in Avot (6:2): "The Tablets were God’s handiwork, and the script was the script of God, engraved on the Tablets (Shemos 32:16); do not read chorus (engraved), rather chairus (free), only one who studies Torah is free because anyone who studies Torah becomes elevated."
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As I mentioned, I found this d'var Torah very interesting and perhaps in need of some clarification. I, of course, am in no way pretending to be a spokesman for Rav Kook or claim to be privy to some special information. Rather, I am simply presenting my understanding of this d'var Torah, and please feel free to disagree with me if you feel so inclined.
The premise of this d'var Torah is that chametz is a foreign substance added to the dough. In truth, I do not understand this premise, for although it is true, its relevance escapes me. Meaning, yes, the leavening agent is added to dough to help it rise. However, normal dough - meaning dough without the leavening agent - also rises, and is, of course, subject to the prohibition of chametz if baked for too long. Therefore, the representation of purging chametz as the removal of all foreign influences that prevent us from realizing our spiritual aspirations seems flawed. So, I therefore am at a loss; if anyone could enlighten me I’d be most appreciative.
Ignoring that little snag for a second, let’s move on to my second and most important point. Rav Kook asserts that chametz is a foreign substance added to the dough and that the purging of it symbolizes the removal of all foreign influences and constraints that prevent us from realizing our spiritual aspirations. I think it’s very important to understand that not all foreign influences are bad. Rather, only the foreign influences that prevent us from realizing our spiritual aspirations need to be worried about. In other words, I do not believe that Rav Kook is labeling anything secular as bad. Rather, I feel that he is calling on us to ensure that we are not being influenced by negative influences, specifically the ones that constrain us. These influences and constraints are, of course, subjective.
Third, Rav Kook’s assertion that one may find an educated slave whose spirit is free, and a free person with the mindset of a slave is absolutely true. And this, of course, calls into mind the famous words of Richard Lovelace, a 17th century cavalier poet, written in prison: “Stone walls do not a prison make, Nor iron bars a cage;…If I have freedom in my love, And in my soul am free, Angels alone that soar above Enjoy such liberty.”
Lastly, for a good article on the quote from Avot 6:2, see here.
9 comments:
hey tzvi.
The leavening process will occur in dough naturally if left to rise. true. However, it comes about from the fermentation of the flour. My understanding of the dvar torah is that this process is what is external.
the classic (as if I'm qualified to claim that....) pshat in chometz is that it signifies gaiva, arrogance. By destroying it by pesach, we show that we wish to destroy any arrogance in ourselves as well. What always bothered me was the fact that we eat chametz all year round, so why is it o.k. then - what's special about pesach that we only eat matzah for that ONE week. I was thinking about this before the seder last year, and started considering the fact that a large part of the Jewish Avodah is incorporating the physicality of this world, and being Maaleh (upraising) it into the spiritual realm, bringing g-dliness into the world. It is a unique facet of the Jewish people to accomplish this. The Rambam (somewhere, if you're really interested I can find the reference) distinguishes between goyim and jews regarding which korbanos can be brought. Though goyim can bring korbaanos, they may only bring an Olah offering. The rational behind this is that goyim are unable to comprehend being mikadesh corporeal, mundane objects, and imbuing them with holiness. Therefore, only the olah, which is entirely burned up, can be brought by them, as it signifies the consumption of its physicality, and leaves only the 'gift' to Hashem. Jews on the other hand can bring the full range of korbanos, since it is far from antithetical to imbue a physical object with holiness from the Jewish perspective. This power is also the reason we make brachos on food before we eat (I remember hearing that once, I forgot the reference at the moment). Anyway, all of this came about when the Jewish people became a nation - that is, by yetzias Mitzraim. So, my understanding is that at this critical moment when we became a people - a people who could bring holiness into the world - it was important to distinguish between chametz and matzah. By prohibiting chometz for this short interval, Hashem is hinting to the fact that though chametz intrinsically corporeal, and symbolizes arrogance, it can still be brought into the realm of kedusha when eaten properly with the right intentions. In prohibiting chometz, I think Hashem wanted to show the bnei yisroel the clear delineation separating us from the oomos haolam. By highlighting the negative influence of chometz at the critical moment when we became a nation - one that can elevate things to spiritual heights - that is the time to show that difference - we don;t eat chometz for this week, but we do the rest of the year, as that is our intrinsic quality as the Am Hashem.
Hmmm, just a few musings from an old friend.
In the d'var torah, it was mentioned that one cannot be free if his spirit is servile. However, in Judaism, that is exactly what one's spirit is: in the yolk of heaven.
Any thoughts?
I unequivocally disagree with everything that Senor Bogachkov said.
My greatest desire is for your blog, Feifel, to reignite the blood war between me and Honest Abe. Only then will I rest.
I should really get back to studying for my finals.
I thought it was a pretty pareve dvar torah myself. I said at my table this past pesach, mostly to non-religious friends and relatives, and I think it came across pretty well.
Hmm, honest Abe - I guess I sort of have the half beard thing going on, but I don't shave my 'stache, I'll look into that.
Oh, I'd like to take this oportunity to poke fun at harvard, and Michael Pershan through association, regarding their retarded school schedule. Michael had ~2 weeks vacation, he now has a reading week, then finals week, he will then have a break for a week to cool down, and finally winter quarter. HAHAHAHA. I forgot everything from last quarter only moments after my finals, and Michael must now refresh his memory from over two weeks ago.
Now I've got to get back to my chem homework.....
Your criticism of Harvard is unfounded! You claim that I will have to relearn everything. Well, you should know that because I go to Harvard I was never taught it in the first place! Ha! I only have to learn it once, and that's now.
Seriously, the class that I'm studying for was really really bad. It's my last final though. Almost there . . .
So go back and do your chem homework mister. I sure hope that you're dealing with buffers, because buffers are really really really annoying.
I actually haven't seen you since you've been back. And I haven't seen Feifel since Israel either. And now I'm sad because I might not be home again until the summer.
Senor Bogey,
Sorry it's taken me so long to respond.
I'm not convinced by your explanation. I think it's cute, but certainly not much more than that (no offense). I much prefer Rav Kook's.
Either way, do you know of any sources that explain the pshat in chometz as gaiva?
Thanks much for your musings, however.
Sam January 20, 2008 2:09 AM
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Sam, sorry it's taken me so long to respond.
You raise an interesting question. I think the answer is as follows: servile is the operative word here. Servile, which has to do with slavery, is not the same thing, according to my understanding, as being a Jew, a "servant" of God. For Jews are not so much servants as they are children, a description used many times throughout the Torah.
To state it differently, I think there is a fundamental difference between being physically enslaved and CHOOSING to worship a God and following his commandments.
Applicable here, I believe, is Dr. Manfred Weidhorn's (my former teacher's) explanation of the misunderstood adage, "Love God and do what you want!" As he always says (not a verbatim quote), "that doesn't mean all you have to do is say you love God and then you're free to go have orgies and commit adultery. Rather, it means that if you truly love God, you wouldn't want to do anything that's forbidden."
Does that answer your question?
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