Chag HaMatzot/Unleavened Bread - Traditional Hebraic Perspective
Unleavened Bread (Chag HaMatzot)—The Festival of Unleavened Bread as can readily be seen is connected to the Passover. It formally begins on Nisan 15 but for practical purposes commences with the Passover meal and continues for seven full days as a week-long cycle of observance. Both the 15th and 21st days of Nisan serve as holy convocations … (miqra kodesh) … days of no work and gathering.
For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordinance forever. Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance forever. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even. Seven days shall there be no leaven found in your houses; for whosoever eats that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner or one that is born in the land. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.' …
And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon; and all the first-born of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. And he called for Moses and Aaron by night and said: 'Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said. Take both your flocks and your herds, as ye have said, and be gone; and bless me also.' And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said: 'We are all dead men.' And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment. And the LORD gave the people favor in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians. …
And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations. (Exodus 12:12-42)
And the LORD spoke unto Moses, saying: 'Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon, over against it shall ye encamp by the sea. And Pharaoh will say of the children of Israel: They are entangled in the land; the wilderness hath shut them in. And I will harden Pharaoh's heart, and he shall follow after them; and I will get me honor upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD.' And they did so. And it was told the king of Egypt that the people were fled; and the heart of Pharaoh and of his servants was turned towards the people, and they said: 'What is this we have done, that we have let Israel go from serving us? And he made ready his chariots, and took his people with him. And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel; for the children of Israel went out with a high hand. And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, in front of Baal-zephon. … And the angel of G_D, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night. (Exodus 14:1-20)
To eat matzah while celebrating unleavened bread for the seven days … Nisan 15-21 (Ex 12: 15)
To rest, not to work, on the first day of unleavened bread … Nisan 15 (Ex. 12:16; Lev. 23:7)
To rest, not to work, on the seventh day of unleavened bread … Nisan 21 (Ex. 12:16)
To hold holy convocations on the first and seventh day of unleavened bread (Ex. 12:16)
To not appear empty handed before G_D during unleavened bread (Ex. 23:15)
To remove chametz/leaven on the Eve of Passover (Ex. 12:15)
That chametz shall not be seen in an Israelite's home during the seven days (Ex. 13:7)
That no chametz/leaven be in the Israelite's possession during Passover (Ex. 12:19)
Not to eat chametz/leaven on Passover (Ex. 13:3)
Not to eat any food containing chametz on Passover (Ex. 12:20)
Not to eat chametz after mid-day on the fourteenth of Nisan (Deut. 16:3)
To eat matzah on the first night of Passover (Ex. 12:18)
That Chag HaMatzot regulations pertain to the home born and the sojourner (Ex. 12:19)
To cut off from Israel either home born or sojourner who breaks the Chag HaMatzot regulations (Ex. 12:19)
Of course we know that in the context of the original Chag HaMatzot Festival that the eating of unleavened bread signified the hasty departure from the cruel and harsh bondage of Egypt. There simply would not be enough time to prepare the bread as is normally done given the circumstances. Chag HaMatzot essentially commemorates the actual day of liberty (separation) when the Israelites were delivered out of bondage. Chag HaMatzot commemorates the actual Exodus event!
Additionally we can see how Pharaoh, despite Egypt being thoroughly ruined and devastated, simply could not let Israel leave in peace … he had to go after them … he had to either get them back or make them pay. But … as Scriptures reveal G_D would not undue the separation which he had initiated … G_D would not let his redemption fall prey to Pharaoh. G_D miraculously intervened and The Angel of the LORD stood fast between the Egyptians and Israel making sure that Israel’s separation would not be undone.
From a straight forward perspective we really need not put a tremendous amount of thought into the literal meaningfulness of the “Chag HaMatzot” festival within its overt and simple Hebraic context. The festival is clearly related to the redemption that occurred on Nisan 14 (The Passover) as well as the ensuing liberty and protection which G_D provided.
This of course represents the most basic level of Hebraic understanding associated with the Mo’ed … but even in traditional Hebraic understanding there is much more to the story.
Perhaps the reader may not know that “leaven” or yeast from a Biblical perspective is viewed as being symbolic of decay or sin while salt on the other hand is associated with spiritual purity. This of course makes sense given the nature of yeast within the fermentation process and salt within the preservation process respectively.
Scripture reveals to us in both Exodus and Leviticus how certain offerings made to G_D have to be made without leaven. Exodus 34:25 Thou shall not offer the blood of my sacrifice with leavened bread; and Leviticus 2:4 And when thou bring a meal-offering baked in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers spread with oil. Conversely with some other offerings the presentation of leavened bread is allowed. Clearly the association with leaven and sin is implied when viewed within the context of the sacrificial system.
Additionally the association of the unleavened bread with the Pesach lamb offering is traditionally viewed as revealing the “unblemished” state of the redemptive lamb sacrifice itself.
Another traditional Hebraic perspective that is relevant to this discourse is that “unleavened bread” is also viewed within the auspices of the Exodus from Egypt as the “bread of affliction”. Within this perspective the unleavened bread itself is viewed as a permanent reminder that Israel was beaten down and flattened by the Egyptians. The unleavened bread therefore points to the physical hardships and suffering that was endured by Israel within Egypt.
Still further in a traditional Hebraic perspective the unleavened bread by its nature is stiff and essentially cracks or cleanly rips upon breaking. As such the unleavened bread is also representative not just of the back breaking bondage the Israelites were under but also is symbolic of how G_D in turn broke the back of Egypt with his awesome works of wonder and judgment.
Finally in traditional Hebraic perspective the unleavened bread, commanded to be consumed for an entire week, is also representative of G_D’s continued provision of sustenance for the Israelites. G_D assuredly did not redeem and free Israel so that they would starve right out of the gates of Egypt.
When viewed in the perspective of “sustenance” it should be noted that it is clear that G_D, though sustaining Israel with unleavened bread, is symbolically declaring that Israel will indeed be different. In conjunction with the mandate to begin the new-year (annual cycle) in the month of Nisan, G_D is furthering the aspect of separation between Israel and Egypt … even to the point that the very sustenance consumed will be different.
Further to the point of separation from Egypt we must note that the Mo’ed cycle starts and ends with a “holy day” wherein the entire Mo’ed cycle is contained within a week long or seven day event! The significance of the book-end “holy days” is clearly associated with the notion of a sanctification period and process; to the point of being indicative of a cleansing/purification period to some extent … as in a mini-aliyah!
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Now that we’ve looked at Chag HaMatzot in a purely tactical Hebraic perspective it would behoove us to briefly look at this particular Mo’ed within the broader auspices of any potential relationships that can be garnered with respects to the Torah, Everlasting Covenant, Holy Service and the Mishkan.
Regarding the Torah commandments we should readily discern the serious nature of G_D’s design. Clearly the command to observe the festival and these regulations annually, point to the continued relevance of Chag HaMatzot and the consistent personal and communal reflection that G_D expects of his children … in perpetuity!
What we should find interesting is that G_D has clearly declared as well that these regulations pertain not just to the Israelites but also to the people who travel with, live amongst and in no uncertain terms count themselves as being cleaved to the G_D of Israel … G_D.
Still further we once again see G_D declare, without any confusion, that failure to abide by the Chag HaMatzot observances will in similar fashion to those who break the Pesach regulations, be cut off from Israel.
In broader terms it would seem apparent that G_D’s mandate to clear out “all of the leaven” from Israel during this Mo’ed cycle is not just representative of sanctification of the people Israel … but everyone else within the land as well. Even more so it appears that G_D is declaring that there is simply no room for Leaven within his Kingdom!
Consequently this particular Mo’adim is most assuredly deeply rooted within and connected to the Torah … and therefore is clearly aligned with the personal and communal aliyah (ascent) respective to Israel’s character development along the path to becoming closer to G_D. Since Torah is a reflection of G_D’s righteousness and by definition … exposes sin/leaven; Torah then is the means by which the leaven is first found and then put out.
So as the physical leaven is removed from the homes of Israelites … it is the righteous pattern of the sacred Mitzvot that symbolically serve as the spotlight that we shine throughout the nooks and crannies of our personal walk to discover and root out all things that are unrighteous.
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The next relationship that we need to look at is any potential connection between Chag HaMatzot and the Everlasting Covenant.
To begin we know by the very fact that this festival is deeply connected to Pesach … the redemption … that Chag HaMatzot is effectively associated with the Everlasting Covenant.
As we saw with Pesach … the passing over and adoption of Israel into the seed of G_D was the beginning of the fulfillment of promises to Israel to restore them to the land of promise! As such it should be intuitively obvious that Chag HaMatzot, ushering in the physical extrication from Egypt, represents a progression along the path towards the inheritance. Essentially G_D is declaring that the redemption is being followed with a swift and faithful act wherein “liberty” has not just been proclaimed but has immediately been delivered.
When viewed within the covenantal framework Chag HaMatzot clearly stands out as a time of great joy and new beginnings. Not only has G_D spared us in accordance with the Everlasting Covenant … he is now beginning the physical process of Israel’s restoration … he is making good on the promises made to the Fathers and once again showing his dominion over all things.
Just for one moment attempt to visualize the jubilant but chaotic events of the actual Exodus from Egypt. Millions of down trodden Israelites and others leaving Egypt … not knowing exactly where they were going or what was going to happen … not knowing anything other than the fact that their bondage and hardships under Egypt had graciously come to an end by the power and might of G_D … the G_D of all creation who did this because he had made promises in the past to Abraham, Isaac and Jacob! It is quite an astounding picture is it not?
Still further consider the fact that Israel not only left Egypt with the riches and spoils of their might … their wealth … but the Israelites were also leaving a place that had become an absolute abomination … a land thoroughly decimated with plagues, blight, infestations and death … a land that was quite frankly gross by any standards. Essentially the Israelites were not just getting out of bondage … they were getting out of a thoroughly polluted and putrefied place. The place that had been their home for four hundred years … for four long generations … the place where they had grown and thrived despite challenges and hardships!
Ultimately then we should assuredly view Chag HaMatzot as being deeply connected with … and integral to … the Everlasting Covenant between G_D and Israel. We should see Chag HaMatzot as a progressive action towards the ultimate completion of the promises made within the Everlasting Covenant.
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Finally we should see the Chag HaMatzot Festival as well being connected to the Holy Service and Mishkan … simply by virtue of its multiple Holy Day observance and indisputable association with the Pesach offering.
As we reviewed herein already the Chag HaMatzot Festival is about separation and sanctification … a.k.a. holiness. We also know that holiness is essentially associated only with G_D … who is holiness and the source through which all other created things are sanctified or made holy. The Mishkan itself is the “place” where the holiness of G_D dwells and the place from which holiness emanates out upon Israel … via the Holy Service. The unleavened bread represents the picture of purity from both a sacrifice and sacrificial system perspective.
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Now that we’ve taken a tactical Hebraic look at the Chag HaMatzot Festival and broadened our view to account for “connections” to the: Torah, Everlasting Covenant, Holy Service and Mishkan … we should be able to define a fairly concise Hebraic framework in which we can view this festival of G_D.
We should see that Chag HaMatzot represents:
A permanent memorial to the Exodus … the physical and psychological liberty from the bondage of Egypt;
A permanent memorial to escape from a thoroughly corrupt and abominable place of sheer squalor;
A permanent memorial to the separation of Egypt and its way of life … the separation from leaven/decay;
A permanent memorial to when G_D miraculously intervened and kept Pharaoh’s army away from the Israelite encampment;
A permanent memorial to the hardships that were endured under slavery;
A permanent memorial to how G_D broke the back of Egypt and ripped apart their power
A permanent memorial to G_D’s faithfulness in fulfilling the promises made within the auspices of the Everlasting Covenant;
A permanent memorial to unblemished nature of the redemption lamb … the sacrifice;
A permanent memorial to the sanctification/cleansing process of Israel begun by G_D;
A permanent memorial to joy in spite of the uncertainty of the future;
A permanent memorial to how G_D sustains Israel.
It would appear not surprisingly that we are in broad terms once again discussing a Mo’ed within a framework that is G_D centric. Yes indeed the Chag HaMatzot festival can be internalized from a human perspective to be viewed in an “us” paradigm … but at the end of the day the festival is clearly all about G_D … all about what he does! As for the Israelite perspective … well we are simply the beneficiaries of promises that were made under the Everlasting Covenant to the Fathers.
Clearly the pattern within the Hebraic perspective is continuing to take shape. It is all about what G_D is doing … it is all about the progressive actions that he is doing! Yet at the same time we can begin to see the interaction with his creation through these events as defined within the auspices of the Everlasting Covenant and the events of the Exodus.
Hopefully we should begin to see more clearly how Chag HaMatzot … though connected with Pesach … is unique unto itself. The Hebraic perspective review has shown how this festival is clearly part of a bigger picture but most assuredly meaningful within its own right. Though separation is assuredly connected to redemption we should see through this Mo’ed framework how the separation is represented by its own unique events and actions by G_D.
And now that we have a more concise and broader Hebraic understanding of Chag HaMatzot, we are prepared to explore the fullness and richness of this perspective in a Messianic Hebraic perspective … a Yeshua HaMashiach perspective.
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