(לג) וַתֶּחֱזַ֤ק מִצְרַ֙יִם֙ עַל־הָעָ֔ם לְמַהֵ֖ר לְשַׁלְּחָ֣ם מִן־הָאָ֑רֶץ כִּ֥י אָמְר֖וּ כֻּלָּ֥נוּ מֵתִֽים׃ (לד) וַיִּשָּׂ֥א הָעָ֛ם אֶת־בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם׃ ...(לט) וַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּֽי־גֹרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹא־עָשׂ֥וּ לָהֶֽם׃
(33) The Egyptians urged the people on, impatient to have them leave the country, for they said, “We shall all be dead.” (34) So the people took their dough before it was leavened, their kneading bowls wrapped in their cloaks upon their shoulders.... (39) And they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves.
What do you imagine to be a food of freedom and why?
Why might matzah be a bread of freedom if it only has 2 ingredients and strict rules about how it's made? How is this related to freedom?
אוחז המצה בידו ומראה אותה למסובין:
מַצָּה זוֹ שֶׁאָנוּ אוֹכְלִים, עַל שׁוּם מַה? עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת־הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַם-צֵדָה לֹא-עָשׂוּ לָהֶם.
He holds the matzah in his hand and shows it to the others there.
This matzah that we are eating, for the sake of what [is it]? For the sake [to commemorate] that our ancestors' dough was not yet able to rise, before the Sovereign of the sovereign of sovereigns, the Holy One, blessed be God, revealed [the Divine Self] to them and redeemed them, as it is stated (Exodus 12:39); "And they baked the dough which they brought out of Egypt into matzah cakes, since it did not rise; because they were expelled from Egypt, and could not tarry, neither had they made for themselves provisions."
הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַּׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַּׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.
This is the bread of poverty that our ancestors ate in the land of Egypt. Anyone who is famished should come and eat, anyone who is in need should come and partake of the Pesach sacrifice. Now we are here, next year we will be in the land of Israel; this year we are slaves, next year we will be free people.
(ה) רבי שמעון אומר למה נקרא לחם עוני אלא על שם עינוי שנתענו במצרים.
(5) R. Shimon says: Why is it called "bread of affliction"? Because of the affliction that they suffered in Egypt.
What does it mean for matzah to be considered the bread of poverty? What about the bread of affliction?
Is it surprising for you to have matzah considered that?
How is this similar and/or different to the reason for matzah that we saw in the first texts?
How can the same bread be a reminder of slavery and at the same time a reminder of freedom?
Rabbi Jonathan Sacks, Pesach Haggadah, pp. 22-25
This is a strange invitation: "This is the bread of oppression our fathers ate in the land of Egypt. Let all who are hungry come in and eat." Why (would we offer) hungry people the taste of suffering? …matza represents two things: it is the food of slaves, and also the bread eaten by the Israelites as they left Egypt in liberty. What transforms the bread of oppression into the bread of freedom is the willingness to share it with others....
Sharing food is the first act through which slaves become free human beings…That is why we begin the seder by inviting others to join us. Bread shared is no longer the bread of oppression (suffering). Reaching out to others, giving help to the needy…we bring freedom into the world, and with freedom, God.
אָמַר שְׁמוּאֵל: ״לֶחֶם עוֹנִי״ כְּתִיב — לֶחֶם שֶׁעוֹנִין עָלָיו דְּבָרִים. תַּנְיָא נָמֵי הָכִי: ״לֶחֶם עוֹנִי״ — לֶחֶם שֶׁעוֹנִין עָלָיו דְּבָרִים הַרְבֵּה.
Shmuel said that the phrase: “The bread of affliction [leḥem oni]” (Deuteronomy 16:3) means bread over which one answers [onim] matters, i.e., one recites the Haggadah over matza. That was also taught in a baraita: Leḥem oni is bread over which one answers many matters.
According the Shmuel, what is the meaning of matzah?
How is he interpreting the phrase "lechem oni" differently from Rabbi Shimon? What questions does the matzah answer?
How is this similar and/or different to the other reasons for matzah?
Which of the reasons for matzah appeals to you the most?
Do the three reasons contradict each other, or could they all be true?
With appreciation to: Rabbi Goldie Guy, Hadar Chicago
Lev Shalem - p. 304
Matzah according to the Beatles, Farbessered (improved) by Rutgers’ Kol Halailah
Why is this night different,
From all other nights?
I don’t have all the answers,
But I have one just right.
G-d said, no bread.
G-d said, no bread.
I ain’t got nothing but matzah,
Eight days this week.
Love to eat charoset,
And drink four cups of wine.
Gefilte fish is delicious,
But no challah this time.
G-d said, no bread.
G-d said, no bread.
I ain’t got nothing but matzah,
Eight days this week.
Eight days this week,
I’m kosher for Pesach.
Eight days this week,
I’ll have my milk with
Crispy-O’s.
I love to eat that matzah
At Pesach every year.
The Coke has no corn syrup,
And who needs chips or beer?
G-d said, no bread.
G-d said, no bread.
I ain’t got nothing but matzah,
Eight days this week.
Eight days this week,
I’m kosher for Pesach.
Eight days this week,
I go for lotsa matzah brei.
Today is known as yuntif,
Tomorrow Pesach’s through.
Tonight is Dunkin Donuts,
Tomorrow barbecue.
G-d said, no bread.
G-d said, no bread.
I ain’t got nothing but matzah,
Eight days this week,
Eight days this week,
Eight days this week.