Poor Us

In what may at first seem like something of a coincidence, the way our calendar is set up ensures that the Seder night and Tisha B’Av fall out on the same night of the week. It is for this reason, explains the Rama, that many have the Minhag to commemorate this fact by eating a Beitzah, which is a Siman of Aveilus, during Shulchan Aruch. We know, however, that there is no such thing as happenstance--and certainly not when it comes to something with as much meaning and intent as the Jewish calendar—giving rise to the notion that these two days are somewhat connected. This is certainly incongruous, as Pesach celebrates the Cheirus and Geulah while Tisha B’Av marks the onset of Galus, but perhaps we can learn something from this link that will enable us to elevate our Seder and indeed out entire Pesach.

In fact, it seems that the connection between Pesach and Tisha B’av may not be limited to the day of the week on which they fall.

The Passuk in Eicha tells us “Gulsa Yehuda Me’Oni”, which would seem to mean that the Yidden were afflicted by Oni, poverty, as they went to Galus. Rashi, however, tells us that the word M’Oni means “Machmas Oni”, because of poverty—indicating that Oni in some way caused the Galus to come. Although it is difficult to understand how Aniyus can in fact cause Galus, Chazal in Medrash Eicha Rabasi lists several explanations for this Passuk. The first Pshat brought in the Medrash seems most appropriate to our discussion: “M’Oni—Al Sheachlu Chametz BaPesach.” The Medrash tells us that the Galus came because Bnei Ysiroel ate Chometz on Peasch, which is related to Aniyus because the Passuk says: “Lo Sochal Alav Chometz Shivas Yamim Tochal Matzo Lechem Oni.”

Upon learning such a Medrash, we must question both what it says and how it says it. First, while eating Chometz is clearly a grave Aveirah, one punishable by Kares, how are we to understand that it is a reason for Galus? The Megillah says that the Galus came “Machmas Oni”, and Chazal here are telling us that the Passuk means that the Galus was caused by Bnei Yisroel eating Chometz on Pesach—how can we understand why this is the case? Of all the Aveiros that we may have committed, why is this the one that caused the Galus?

Even if we understand how eating Chometz brings Galus, the link to the Passuk, as explained in the Medrash seems rather tenuous. While the word Oni appears in the Passuk that speaks about the Issur to eat Chometz, it is used in reference to Matzah, the Lechem Oni. If the Passuk meant to tell us that the Galus was caused by eating Chometz on Pesach, why use a word that is related not to Chometz but to Matzah?

This Medrash seems to be conveying a vital message, even as it is somewhat confounding—that Galus and Matzah are somehow tied to each other—but in order to properly explain it we must first understand the meaning of Lechem Oni.

As noted, the term “Lechem Oni” comes from a Passuk in Parshas Re’eh, the beginning of which is brought in the Medrash: “Lo Sochal Alav Chometz Shivas Yamim Tochal Matzos Lechem Oni,” the Torah tells us that for the seven days of Pesach we are not to eat Chometz, but rather Matzah, which is Lechem Oni. The end of the Passuk seems to provide a reason for this Mitzvah: “Ki B’Chipazon Yatzasah M’Eretz Mitzrayim”, because we left Mitzrayim in haste.

If we view this Passuk as the source for referring to Matzah as Lechem Oni, there are two important points that need to be brought up. First, the Passuk speaks about “Shivas Yomim”, seven days, indicating that the Matzah mentioned is not the Matzah that we eat on the first night, at the Seder, but the Matzah that is eaten during the balance of Pesach. This is notable because the Mitzvas Asei M’Doiraisa to eat Matzah is only on the first night—“B’Erev Tochlu Matzah”—whereas through the rest of Yom Tov there is at most a Mitzvah Kiyumis. Seeing as Lechem Oni is an integral characteristic of Matzah, it is interesting that the Torah only uses this term when speaking about the remaining days of Pesach, and not specifically the first night. Clearly there is a reason that this would be the case.

Secondly, we must understand why the Torah adds the aspect of “Chipazon” in this Passuk. There are other places in the Torah that the story of the original Matzah, why is it necessary to repeat this historical fact in this, the Passuk of Lechem Oni? Again, if the Torah chose to include these words specifically here, surely there must be a reason—what might that be?

The truth is that the actual meaning of the term “Lechem Oni” itself is not immediately apparent either. These words are commonly translated as “bread of affliction”, or “the poor man’s bread”, but there seem to be various understandings as to why the Matzah we eat is thusly called. The Gemarah in Pesachim brings three different explanations for this term, two of which are more familiar than the third.

The first Pshat brought in the Gemarah is actually not related to Aniyus, poverty: “Lechem She’onim Alav Devarim Harbei,” bread upon which we utter many words. This explanation is related to the fact that we eat Matzah at the Seder, during which many words are said. The second explanation renders the term “Oni” as in Aniyus, but is related to the way we eat the Matzah: just like a poor person eats some of his bread and puts the rest away for later, so too we break the Matzah in two and put some aside for later. This is the explanation that is commonly associated with the Yachatz that we do during the Seder. Both these explanations, then, are tied to the Seder specifically. The third Pshat in the Gemarah is not associased with the Seder, but is less well known.

“Mah Darko Shel Ani Hu Masik V’Ishto Affah, Af Kan Nami Hu Maskik V’ishto Ofeh.” When a poor person bakes bread, says the Gemarah, he heats the oven and his wife bakes the actual dough and the same is true of Matzah—the man heats the oven and his wife bakes the Matzah. The Gemarah seems to be telling us that a Siman of Aniyus is that the man and women are involved in the baking process, and that this applies to Matzah as well.

There are of course a number of questions to be asked on this final Pshat. First, what is the simple understanding of this process? Why does the Ani bake his bread this way, and what of it—why would we this practice be related to our Matzah? Second, where in fact do we see this within the Matzah that we eat? The Torah refers to Lechem Oni, and the Gemarah is saying that it refers to this practice of the Ani, but how does that manifest itself in the Lechem Oni we eat?

The answer to this second question is found in the words of the Geonim, as cited by the Rosh in Pesachim. Those Geonim learn that there is actually a Mitzvah or at least an “Inyan”, for each person to be involved in the baking of the Matzah himself and not rely on others as a Kiyum of “Hu Masik V’Ishto Affah” . This Shita may be the reason that many Tzadikim spend some of their precious time being personally involved in the Matzah baking, but it gives rise to yet another question. Why does the Torah teach us this Halacha or Inyan through the Ani specifically? If the Torah wanted personal involvement to be part of the Mitzvah of Matzah, it could have made a clear statement to this affect, why “hide” it, so to speak, in the words “Lechem Oni”?

There is one final Gemarah that may enable us to answer many of these questions while gaining a new insight into the meaning of “Lechem Oni.”

The Passuk later on in PArshas Re’eh says “Sheshes Yomim Tochal Matzos U’Bayom Hashvii Atzeres.” The Gemarah in Pesachim learns from here: “Mah Shvii Reshus, Af Kol Sheshes Yamim Reshus”. Just as there is no Chiyuv to eat Matzah on the last day of Pesach, so to the other days are a “Reshus”, optional. This is the sourc e for the fact that there is no actual Chiyuv to eat Matzah throught Pesach, as we noted, but Chazal call it a Reshus, which can be loosely translated as “discretionary”.

The Sfas Emes asks an insightful question on this Gemarah: why do we need a Passuk to tell us that we can eat Matzah on all eight days of Pesach? Is one not permitted to eat Matzah all year long? Why does the Torah have to specifically tell us that it is a Reshus, that we are allowed, to eat Matzah on these days?

The answer lies in the deeper meaning of Matzah, as the Sfas Emes explains.

As we know, Matzah is made from two very simple and basic ingredients: flour and water. These two elements are mixed in their most natural, unadulterated state to make the dough that is baked and into Matzah. When one alters something, he becomes its master, so to speak, removing it from the Cheirus represented by something that is unchanged. By using plain flour and water to make the Matzah, however, we create a bread that is wholly without Shibud and is in fact the essence of Cheirus.

For three hundred and forty-six days of the year, we are tied to Teva—we live in a world that is controlled by nature and in that way we ourselves are Meshubadim. This makes it difficult to access the Cheirus represented by the simple Matzah, for when we ourselves are Meshubad, we are less able to relate to that which is free. On Pesach, however, everything changes.

For eight days we live in a different world: Zman Cheiruseinu. These are days in which we are not tied to Teva in the way that we usually are, but indeed can live above the ties that normally bind us. Time, “Zman”, explains the Sfas Emes is itself a very “Tevadik” force, but on Pesach we are free from Zman as well. on these days, when our relationship to, and reliance on, Teva is suspended, we can indeed access the true meaning of Matzah, that most elemental of foods. This is why the Chazal tell us that we have “Reshus”, so to speak, to eat Matzah on Pesach: to remind us that on these days we are free from our usual Shibudim and free to live in a world elevated from Teva.

The Sfas Emes concludes that if we use these days correctly, we can elevate ourselves in a way that will last the whole year. If we can remove ourselves, even a bit, from our relationship with Teva, we will free ourselves from the ties that bind us and our capacity from growth will be unleashed.

With the words of the Sfas Emes in mind, we can begin to understand the message of Lechem Oni.

As we noted, the Passuk that discusses Lechem Oni is not speaking about the Matzah that we are Mechuyav to eat at the Seder, but rather the Matzah that we eat the rest of Yom Tov. This is the Matzah that the Sfas Emes is speaking of—the Matzah of Reshus. The fact that we can eat this Matzah for eight days teaches us that all of those days are Mesugal for the growth we described, and so the Lechem Oni and Matzas Reshus are tied one to another.

When the Medrash tells us that Galus came because the Yidden ate Chometz, it brings the Passuk of the Lechem Oni. This teaches us that they ate the Chometz because they didn’t appreciate the Lechem Oni, the Matzah of Reshus. They may have eaten the Matzah that was a Chiyuv, but they didn’t understand the power of the rest of Pesach and why they should continue to eat Matzah so they ate Chometz. This prevented them from accessing the potential Cherius from Teva, and the removal from the Yetzer Harah that this engenders, which in turn led to the Galus. Thus the Galus came because of a lack of appreciation for the Koach of Lechem Oni.

This can also help us understand the idea of “Hu Masik V’Ishto Affah”. When the Ani has some flour with which to bake bread, he does not leave the task to others for fear that they will in some way ruin it, rather he and his wife do all the baking themselves. This process is then a testament to the value of the bread to the Ani—so scarce is his food supply that he takes no risks with what little he has. When it comes to Matzah, say Chazal, we should have the same attitude: if we would realize just how precious the Matzah is, the potential for Cheirus that it represents, we too would be excited to partake in its preparation. This is why the Torah teaches us this “Inyan” through the words Lechem Oni for it is this Matzah, the Matzas Reshus eaten throughout Pesach, that the secret of the Matzah is revealed.

Based on this idea we can also understand why the Torah brings up the Chipazon when discussing the Lechem Oni.

The Sforno says that the Torah tells us about the Chipazon of Mitzrayim is to teach us that this is how Geulah comes: from one minute to the next, without warning. Even when we feel as though we are so deep into the Galus that we have no hope of ever emerging, we must know “Ki B’Chipazon Yatzasah M’Eretz Mitzrayim”, that this is the nature of Geulah.

If, as the Medrash tells us, a lack of appreciation for the Lechem Oni and all that it represents can bring Galus, certainly we can use that same Matzah to bring Geulah. If we are successful in taking advantage of Zman Cheiruseinu, using it as an opportunity to remove ourselves from the constrictions of Teva, thereby allowing ourselves to be elevated, we can bring the Geulah. It is therefore most appropriate that the Torah teaches us how Geulah comes, B’Chipazon, in the Passuk that discusses Lechem Oni, the Matzas Reshus.

As we welcome the Yom Tov of Pesach, then, we must keep in mind that even once the Sedarim end, there is much to be captured. These are eight days of Cheirus, a time in which we can realign ourselves, removing ourselves from Teva and all that it represents. We can destroy the Se’or Shebeiasa, the Yetzer Harah that lies in each of us, and be freed from our personal bonds. In doing so we will leave the Yom Tov on an elevated plane, ready for a closer and more impactful relationship with Hakadosh Baruch Hu. If we take advantage of all these opportunities, we will be able to bring closer the day on which we will eat Min Hapesachim U’Min Hazevachim and sing the ultimate Shira Lifanav.