Paths to Freedom: A Mystical Passover Companion #2 - The Haste of Passover

Paths to Freedom: A Mystical Passover Companion

There is a sense of immediacy and haste that pervades the Exodus from Egypt. The Israelites left Egypt בְחִפָּזוֹן (“in great haste”) as the bewildered Egyptians chased them out of Egypt. This haste is the origin of the commandment to eat matzah on Passover.

שמות י״ב:ל״ט

(לט) וַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּֽי־גֹרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹא־עָשׂ֥וּ לָהֶֽם׃

Exodus 12:39

(39) And they baked the dough that they took out of Egypt into unleavened matzot, for it did not rise, because they were driven out of Egypt and could not delay; nor did they prepare any provisions for themselves.

Kabbalistic teachings apply this sense of haste not only to the dietary customs of Passover, but to the immediacy of the revelation that was experienced when Israel left Egypt. In the Kabbalistic understanding, the Exodus included an awareness and faith that God “downloaded” directly and immediately to the people on the night of their liberation.
The following teaching is from the Chassidic master, Rebbe Natan Sternhartz (1780-1844), the primary student and scribe of Rebbe Nachman of Breslov. In this teaching, Rebbe Natan assigns spiritual significance to the matzah and chametz, casting each one as a way of receiving "light" and "awareness" from the Divine source.

ליקוטי הלכות, אורח חיים, הלכות פסח ה׳:ד׳:א׳

'אֵל מוֹצִיאָם מִמִּצְרַיִם', דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ הוֹצִיאָם עַל-יְדֵי אִתְעָרוּתָא דִּלְעֵלָּא בְּלִי אִתְעָרוּתָא דִּלְתַתָּא, כִּי לֹא הִמְתִּין שֶׁיִּצְטַיֵּר הָאוֹר לְפִי בְּחִינַת הַכְּלִי שֶׁלָּהֶם שֶׁהִיא בְּחִינַת אִתְעָרוּתָא דִּלְתַּתָּא, רַק אֵל מוֹצִיאָם מִמִּצְרַיִם, שֶׁהוּא בְּעַצְמוֹ צִיֵּר הָאוֹר לְטוֹבָה וְהוֹרִיד הָאוֹר מִלְּמַעְלָה...

וְזֶהוּ בְּחִינַת אֲכִילַת מַצָּה עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּגְאָלָם, שֶׁנֶּאֱמַר, "וַיֹּאפוּ אֶת הַבָּצֵק וְכוּ'". כִּי מַצָּה הוּא בְּחִינַת מֹחִין גְּדוֹלִים מְאֹד הַבָּאִים מִלְּמַעְלָה, כִּי מַצָּה הוּא בָּצֵק שֶׁאֵין מַנִּיחִים אוֹתוֹ לְהַחֲמִיץ, רַק אוֹפִין אוֹתוֹ מִיָּד בְּעֵת שֶׁהוּא מַצָּה קֹדֶם שֶׁבָּא לִידֵי חִמּוּץ, הַיְנוּ בְּחִינַת הַנַּ"ל, בְּחִינַת הָאוֹר הַבָּא מִלְּמַעְלָה שֶׁהוּא קָמִיץ וְסָתִים, שֶׁהוּא אוֹר פָּשׁוּט שֶׁמִּצְטַיֵּר תָּמִיד כְּפִי בְּחִינַת הַכְּלִי כַּנַּ"ל וְעַכְשָׁיו נִצְטַיֵּר מִיָּד לְמַעְלָה קֹדֶם שֶׁיֵּרֵד לְהִצְטַיֵּר לְמַטָּה כְּפִי הַכְּלִי:

Likutei Halakhot, Orach Chaim, Laws of Passover 5:4:1

(Numbers 23:22) "God took them out of Egypt," meaning that the blessed God brought them out independently - through an awakening from above, and without an awakening from below. Because God did not wait for the light to take form according to their vessels - which is the aspect of an awakening from below. Rather, "God took them out Egypt," meaning that God independently formed the light for good and caused it to descend from above...

And this is the quality of eating matzah - "matzah, because our ancestors' dough did not have time to rise until the King of All Kings, Holy Blessed One, was revealed to them and redeemed them." As it says (Exodus 12:39) "and they baked the dough etc." Because matzah is the aspect of an extremely expansive awareness, that comes from above; for matzah is dough that is not left to rise but is rather baked immediately while it is still matzah, before it becomes leavened - similar to the light that comes from above which is condensed and concealed, which is the undifferentiated light that always takes shape according to the vessel [that receives it], as discussed above. But now it is formed above immediately, before it makes the descent below to be shaped according to the vessel.

Rebbe Natan identifies matzah as an undifferentiated Divine light that is received before it takes the shape of the "vessels" of this world. Here he is utilizing a classical Kabbalistic concept of "light and vessels" - the Divine energy of creation (light), and the forms that receive and express that light in our world (vessels). Matzah embodies the light from God in a way that retains its original form and quality, and does not distort it to fit into the forms of our worldly reality.
In this next paragraph, Rebbe Natan continues to expand on this concept, this time including a concept found in the Talmud that equates chametz - leavening - with the potentiality for evil, which matzah is free from.

ליקוטי הלכות, אורח חיים, הלכות פסח ה׳:ה׳:א׳

(א) וְזֶה מַצָּה, שֶׁהוּא בְּחִינַת אוֹר גָּדוֹל מְאֹד שֶׁמְּמַהֲרִין לֶאֱפוֹת מִיַּד, כִּי נִצְטַיֵּר הָאוֹר מִיָּד מִלְּמַעְלָה קֹדֶם שֶׁבָּא לִידֵי חִמּוּץ, כִּי חָמֵץ הוּא בְּחִינַת צִיּוּר שֶׁשָּׁם יֵשׁ שְׁנֵי בְּחִינוֹת זָכָה נַעֲשֹׁה לוֹ סַם חַיִּים, לֹא זָכָה וְכוּ', כִּי חָמֵץ הוּא בְּחִינַת עֵץ הַדַּעַת טוֹב וָרָע שֶׁיֵּשׁ בּוֹ שְׁנֵי כֹּחוֹת כַּנַּ"ל, כִּי חָמֵץ הוּא בְּחִינַת צִיּוּר שֶׁמַּתְחִיל לְהִתְחַמֵּץ וּלְהִצְטַיֵּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, סִימָנֵי חָמֵץ כְּקַרְנֵי חֲגָבִים, אֲבָל מַצָּה הוּא בְּחִינַת שֶׁאוֹפִין וּמְצַיְּרִין הָאוֹר הַפָּשׁוּט, בִּבְחִינַת בְּרָכָה קֹדֶם שֶׁמַּגִּיעַ לִכְלַל חִמּוּץ לְהִצְטַיֵּר לְמַטָּה:

Likutei Halakhot, Orach Chaim, Laws of Passover 5:5:1

And this is matzah, which is the aspect of a very great light, and [it] is baked immediately because the light is formed immediately on high before it becomes "leavened." For chametz is the aspect of the realm of form, in which there are two qualities (Yoma 72b): "If one merits, it becomes an elixir of life for them, if one does not merit [it becomes an elixir of death for them]." Because chametz is the aspect of the Tree of Knowledge of Good and Evil, which contains two potentialities; for chametz is the aspect of formation, when [the dough] begins to rise and take shape, as the Sages said, that the sign of dough rising is [that it begins to look like] (Pesachim 48b) "the antennae of locusts." But matzah is the aspect of baking and taking the shape of the undifferentiated light, a quality of blessing, before it reaches the stage of leavening and begins to take shape below.

This concept of the spiritual potency of matzah can be found already in the primary Kabbalistic work - the Zohar. In the piece below, the Zohar is discussing the purpose of eating matzah during Passover and refraining from chametz; and contrasting this with the commandment to offer two loaves of leavened bread on Shavuot, a mere seven weeks later. Through this exploration, the Zohar identifies the healing nature of matzah and the potentially destructive force of chametz if it is used a source of nourishment before ingesting matzah exclusively.

ספר הזהר, תצוה ט׳

(י) הַשְׁתָּא אִית לָן לְאִסְתַּכְּלָא, בַּפֶּסַח נָפְקוּ יִשְׂרָאֵל מִנָּהֲמָא דְּאִתְקְרֵי חָמֵץ, כְּתִיב, (שמות י״ג:ז׳) וְלָא יֵרָאֶה לְךָ חָמֵץ, וּכְתִיב (שמות י״ב:י״ט) כִּי כָּל אוֹכֵל מַחְמֶצֶת. מַאי טַעֲמָא. בְּגִין יְקָרָא דְּהַהוּא נַהֲמָא דְּאִתְקְרֵי מַצָּה. הַשְׁתָּא דְּזָכוּ יִשְׂרָאֵל לְנַהֲמָא עִלָּאָה יַתִּיר לָא יֵאוֹת הֲוָה לְאִתְבַּטְּלָא חָמֵץ, וְלָא אִתְחַזְיָא כְּלַל. וַאֲמַאי קָרְבָּנָא דָּא, חָמֵץ הֲוָה, דִּכְתִּיב סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה. וְתוּ, דְּהַשְׁתָּא בְּיוֹמָא דָּא אִתְבָּטַּל יֵצֶר הָרָע, וְאוֹרַיְיתָא דְּאִתְקְרֵי חִירוּ אִשְׁתְּכַחַת.

אֶלָּא, לְמַלְכָּא דְּהֲוָה לֵיהּ בַּר יְחִידָאי, וְחָלַשׁ. יוֹמָא חַד הֲוָה תָּאִיב לְמֵיכַל, אָמְרוּ יֵיכוּל בְּרֵיהּ דְּמַלְכָּא (ס''א מיכלא דאסוותא דא) אַסְוָותָא דָּא, וְעַד דְּיֵיכוּל לֵיהּ, לָא יִשְׁתְּכַּח מֵיכְלָא וּמְזוֹנָא אַחֲרָא בְּבֵיתָא. עָבְדוּ הָכִי. כֵּיוָן דְּאָכַל הַהוּא אַסְוָותָא, אָמַר מִכָּאן וּלְהָלְאָה יֵיכוּל כָּל מָה דְּאִיהוּ תָּאִיב, וְלָא יָכִיל לְנַזְקָא לֵיהּ.

כַּךָ כַּד נָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, לָא הֲוֵי יַדְעֵי עִקָרָא וְרָזָא דִּמְהֵימְנוּתָא, אָמַר קוּדְשָׁא בְּרִיךְ הוּא, יִטְעֲמוּן יִשְׂרָאֵל אַסְוָותָא, וְעַד דְּיֵיכְלוּן אַסְוָותָא דָּא, לָא אִתְחָזֵי לְהוֹן מֵיכְלָא אַחֲרָא. כֵּיוָן דְּאָכְלוּ מַצָּה, דְּאִיהִי אַסְוָותָא לְמֵיעַל וּלְמִנְדַּע בְּרָזָא דִּמְהֵימְנוּתָא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה אִתְחָזֵי לוֹן חָמֵץ, וְיֵיכְלוּן לֵיהּ, דְּהָא לָא יָכִיל לְנַזְקָא לוֹן. וְכָּל שֶׁכֵּן דִּבְיוֹמָא דְּשָׁבוּעוֹת, אִזְדָּמַן נַהֲמָא עִלָּאָה, דְּאִיהוּ אַסְוָותָא בְּכֹלָּא.

וְעַל דָּא מְקָרְבִין חָמֵץ, לְאִתּוֹקְדָא עַל מַדְבְּחָא.

Zohar, Tetzaveh 9

Now we need to examine this - on Passover Israel is removed from the bread that is called chametz (leavened), as it is written (Exodus 13:7) "and you shall not see any leavened bread", and it is written (Exodus 12:19), "for anyone who eats leavening etc." What is the reason for this? Because of the preciousness of that bread which is called matzah. For now that Israel has merited a more elevated form of bread, is it not therefore appropriate to do away with chametz and make it completely invisible?

But why, then, does this offering [on Shavuot] include chametz? As it is written, (Leviticus 23:17) "it shall be a measure of choice flour, baked with leavening." And furthermore, on this day when the evil inclination is vanquished, and the Torah - which is called "freedom" - is present?

Rather, it can be likened to a King who had a single son who grew weak. One day he had a desire to eat. They said "let the King's son eat this healing food, and as long as he eats it, let no other kinds of food and nourishment be found throughout the house." And thus they did. After [the son] ate this healing food, [the King] said, "from this point and onward he can eat whatever he desires and it will not be able to harm him."

So too, when Israel left Egypt they did not know the primary root and secret of faith. The Holy Blessed One said, "let Israel taste this healing food, and as long as they eat this healing food they shall not see any other kinds of food." Once they ate the matzah, which provided them the healing to enter into and know the secret of faith, the Holy Blessed One said, "from here and onward, they can see and eat chametz, for it can no longer harm them." And all the more so on the day of Shavuot, when the supernal bread is provided which offers healing from all; for this reason chametz is offered to burn on the altar.

According to the Zohar, matzah is a form of medicine. It served a rehabilitative purpose for the Israelites when they left Egypt, binding them to the faith in God and freeing them from reliance and bondage to the spiritual reign of Egypt. Every year, we go through the same process of cleansing ourselves from chametz, from the potent forces that may turn us away from God, and we nourish ourselves with the healing sustenance of matzah, the bread of faith, the food that binds us to our Divine Creator and Redeemer. This, according to the Zohar, is a preparatory stage that ultimately allows us to receive the Torah on Shavuot, the Torah that itself is called "freedom", at which point we are able to incorporate the chametz as well into our service of God.

For additional Passover resources, see R' Ami's video recordings that offer spiritual frameworks and guidance for each of the steps of the Passover Seder here.

Thank you for reading Lesson #2 of Paths to Freedom: A Mystical Passover Companion. If you are following via the e-course, be on the lookout for Lesson #3 in your inbox in the coming days.