The festival of Pesach is commonly referred to in our prayers as the "Season of Our Freedom" and the "Festival of Matzos." These names relate to aspects of Pesach that are germane at all times and in all places.

The other names of this holiday - "Pesach" and the "Springtime Festival" ("Chag haAviv") - apply only to distinct times and places: The name "Pesach" is related to the Pesach offering, which could be brought only when the Holy Temple stood; "Springtime Festival" refers only to the Northern Hemisphere, for in the Southern Hemisphere, Pesach occurs in the fall.

Understandably, the festival's implication for the entire year[100] can best be gleaned from those titles that are always germane. The term "Season of Our Freedom" alludes to more than just the Jews' freedom from enslavement in Egypt thousands of years ago, it also invokes the true freedom of each and every Jew in all times and places.

The ultimate purpose of the Exodus finds expression in the verse:[101] "Upon [Moshe's] taking out the nation from Egypt they shall serve G-d on this mountain," i.e., the experience of receiving the Torah at Sinai. For the Jewish people could not be truly free of the physical bondage of Egypt until they were spiritually free as well.[102]

Spiritual enslavement - the Hebrew word for Egypt (Mitzrayim) being etymologically related to "straits and limitations"[103] (meitzar) - can come about from without as well as from within: A person may be enslaved to the mores of his society, or he may be a slave to his own passions. True freedom from this manner of enslavement can be achieved only through Torah and mitzvos - "serving G-d on this mountain."

But what specifically is the seeker of freedom to do in his quest to obtain this manner of freedom? Herein comes the lesson of the festival's other name: the "Festival of Matzos."

The "Festival of Matzos" consists of two parts: the obligation to eat matzah and the prohibition of eating chametz, leavened products. The obligation to eat matzah is limited to a specific amount at a specified time - a quantity the size of an olive must be eaten on the first night of Passover.[104] However, the prohibition against chametz knows different limits; the tiniest particle of chametz is forbidden throughout the entire eight days of the holiday.[105]

The natural differences between chametz and matzah, and the consequent differences between eating matzah and refraining from chametz provide a valuable lesson in the quest for spiritual freedom.[106]

Leavened dough rises continually; matzah is its very antithesis - the dough is not permitted to rise at all.

Our Rabbis explain[107] that chametz, with its characteristic of being puffed up, is symbolic of haughtiness and conceit - traits so deleterious that they are credited with being the root of all negative traits. This is one of the reasons why even the minutest amount of chametz is forbidden - haughtiness and conceit must be completely nullified.[108]

Ridding oneself of the traits represented by chametz and performing the mitzvah of eating matzah enable the Jew to overcome his own faults and the enticements of the mundane world.

By so doing, the Jew is able to free himself from spiritual exile, and moreover, enjoy his liberty and freedom the whole year through.

Based on Likkutei Sichos, Vol. XXII, pp. 266-270.

   

Notes:

100. (Back to text) See Likkutei Torah, Berachah, p. 98b.

101. (Back to text) Shmos 3:12.

102. (Back to text) See Avos 6:2; See also Shmos Rabbah 41:7; Vayikra Rabbah 18:3; Zohar II, 113b ff.

103. (Back to text) See Torah Or, Yisro, p. 71c ff.

104. (Back to text) Tur and Shulchan Aruch and Shulchan Aruch Admur HaZakein, Orach Chayim 475. [The amount of one "olive" in halachah is 28 grams, or 1 ounce.]

105. (Back to text) Pesachim 30a; Rambam, Hilchos Chametz U'Matzah 1:5; Tur and Shulchan Aruch and Shulchan Aruch Admur HaZakein, Orach Chayim beginning of sec. 447; Shulchan Aruch Admur HaZakein, Orach Chayim beginning of secs. 431 and 445.

106. (Back to text) See Likkutei Torah, Tzav, first maamar titled Sheishes Yamim, ch. 3; Likkutei Torah, Shir HaShirim, p. 14d ff., et al.

107. (Back to text) See ibid.

108. (Back to text) See Rambam, Hilchos Deos 4:3; commentary of Rabbeinu Yonah on Avos 4:4.