In Defense of Chametz

 The Book of Vayikra opens with the requirements and restrictions associated with the various korbanot. When it comes to flour offerings, the Torah is adamant that the “bread offerings” may not be chametz (2:11): כׇּל־הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיהֹוָה לֹא תֵעָשֶׂה חָמֵץ- No grain offering that you offer to Hashem shall be made with leaven”. The Talmud Brachot Rabbi Alexandri equates chametz with the yetzer harah, our evil inclination. The Baalei Mussar took note of the physical characteristics of chametz and related them to negative character traits. For example, dough will only begin to rise after a period of time. This corresponds to the trait of sloth and laziness. Similarly, with the help of yeast, dough rises more robustly; a phenomenon that the Mussar Movement related to the attribute of ego and haughtiness. Anthropologists and food historians add to the chametz-bashing, albeit indirectly. The origins of yeast, used for both bread and beer, can be traced to ancient Egypt before Yaakov and his family arrived. Chametz can now be representative of Egyptian culture, and our avoidance of leaven can be seen as a rejection of Egyptian culture as we celebrate our redemption from Egypt. But if chametz is so bad, then why do we eat it all year? Throughout history bread has been a staple of nourishment. In addition, it is elevated as an offering to Hashem. The Sefirat HaOmer count culminates with Shavuot, at which time two beautiful loaves of fresh fluffy bread were offered in the Beit Hamikdash. If chametz is so wrong, how can it be the central offering on the holiday of Shavuot? The answer is that Chametz is not really evil. During the course of our lives bread, as a food and as a symbol, is appropriate and necessary. It is only on the Mizbeiach and on Pesach that chametz is inappropriate. Rabbi Naftali Tzvi Berlin, the Netziv, writes, “Chametz is a human invention used to modify through ingenuity the world that God created.” An encounter with Hashem at the Mizbeaich is not the setting to demonstrate human ingenuity. Rather, bringing a Korban is a time to reflect on Hashem as Creator and the Cause of all human ingenuity. Chametz represents our ability to use our intellect to control our surroundings. While this is an appropriate and necessary perspective on life, it does not belong on the altar as we submit before Hashem through the offering of a flour korban. Chametz is also inappropriate on Pesach because during the Exodus we were passive, as Hashem tells Moshe at the Splitting of the Sea: “Hashem will fight for you, and you shall remain silent.” Our celebration of Pesach focuses on what Hashem did for us. Matzah, the natural product of bread and water without any human ingenuity, is aptly suited to be that national symbol. It turns out that eating chametz the rest of the year is not a concession to our weak and sinful natures. As we will say in less than two weeks at the Seder in Mah Nishtana “Shebechol Haleilot Anu Ochlim Chametz U’Matzah”. During the rest of the year I am a chametz eater, and I am proud to say that I like it. Chametz represents the crucial mandate that we have to be creative and to improve the world. Chametz reminds us that we must appreciate that goals can only be accomplished through human ingenuity and hard work. On Pesach however we continue and state, “Halayla Hazeh Kulo Matzah”. Chametz conveys crucial lessons, but on Pesach we need to focus on different lessons. On Pesach we remember that our creativity and our accomplishments must ultimately be attributed to Hashem. It is easy to extol the virtues of matzah by critiquing chametz and associating it with negative symbolism. But by understanding how chametz plays a vital role in our lives the rest of the year, we can better appreciate the unique and exalted lessons of matzah on the Mizbeaich and on Pesach.