Proportionality of Chametz Matzah in our public lives

In memory of my dear brother, Sgt. Meir Shenvald, on the 26th anniversary of his falling

Rabbi Eliezer Shenvald – The Parasha in our everyday life - Tzav - Pesach - 5781

The things before you, were written before the election results were announced, in the hope that there will be a decision that will make it possible to form a stable government for a full term. And that we will gain governmental stability and governance. And with quite a few concerns about the possibility of a lack of a decision that will lead us to elections once again.

In hope that on the eve of the holiday of Freedom, 'the day after', we will be freed from an inciting and divisive election campaign, with harsh expressions one over the other, and reconciliation and cooperation will take its place. And with quite a few fears that the expressions that were highlighted and exaggerated crossed the red lines and will continue to resonate and shake our society.

Hoping that the parties' promises in the election campaign will be fulfilled. And with concern that the promises were the product of campaigners and spin doctors, designed to attract media attention, stir up interest and win headlines. Hollow promises that doubtfully anyone still believes will be fulfilled.

Elections every four years are a vital and welcome democratic move, which shakes and refreshes the political system, giving it a flow of 'new blood'. New and talented people enter the system and create enthusiastic and stimulating dynamics. They bring with them new programs, vigor, and motivation, to promote and change. Without them, the political system could suffer from archaic fixation, 'getting stuck to a chair', and falling in love with power. And above all the danger of corruption.

But as much as anything essential, renewal must be proportionate. Because the political system needs stability as well. It needs people with experience and seniority. After all, politics is a profession. And when the change is too frequent and takes place four times in two years it is not proportionate anymore. Stability is undermined. Proportionality is not a matter of quantity but a matter of substance! It is not a marginal parameter; it is the mere point! On it the system will rise or fall.

Also, the benefit of the campaigns depends on the proportionality. On the one hand, they raise issues that require correction and change. On the other hand, criticism hasn't been for a long time now, a constructive tool; but a tool for striking and harming an opponent. The excessive proliferation of campaigns is poisoning the public atmosphere.

This coming Shabbat, the eve of Pesach, we will deal with the halakhic complexity of removing chametz and the limitations of eating matzah on the eve of Pesach, and we will continue reading Sefer Vayikra with all the Parshiot on offerings. At the beginning we read about the prohibition of chametz in the offerings:

כָּל־הַמִּנְחָ֗ה אֲשֶׁ֤ר תַּקְרִ֙יבוּ֙ לַה' לֹ֥א תֵעָשֶׂ֖ה חָמֵ֑ץ ...

"No meal offering that you offer to Hashem shall be made with leaven...". (Vayikra 2:11)

On the grounds of the prohibition of chametz on sacrifices and on Pesach it was said:

כי הקרבן לכפר בו כל עונותינו, ולולא המסית והמדיח שהוא יצר הרע לא היה אדם חוטא ולא היה צריך לקרבן כלל, והשאור והדבש הן הן יצר הרע עצמו, כמו שאמרו רז"ל לענין חמץ ומצה בפסח צריך אדם לפנות לבבו מיצר הרע, והוא שאמרו לא תאכל עליו חמץ לענין קרבן פסח...

"According to the plain meaning of our text the purpose of the offerings is to atone for one’s sins. Had it not been for the evil urge man would never have committed a sin in the first place. There would not have been any need for such offerings then...Not only chametz, but also honey is a symbol of the evil urge…

This is why both leavened goods and honey have generally been declared as unfit to be the means through which man atones for his sin when bringing a sacrifice". (Rabbeinu Bahya ibid)

The prohibition of chametz is related to the instinct of man and they are both connected by proportion!

כי כל אדם יש לו תאוה לכל חמדות העה"ז המכונים בדבש כי כמו שהדבש מתוק לחיך ורבויו מזיק כך כל חמדות העה"ז הם הכרחיים ורבויים מזיק, וזאת העצה היעוצה שישתמש האדם במוכרחות והמותר יחרים. והשאור הוא דוגמא אל היצר הרע כמ"ש ר' אלכסנדרי בתפלתו (ברכות יז.) רצוננו לעשות רצונך אלא ששאור שבעיסה מעכב, וב' אלו הכרחיים למציאות האדם. כ"א לא ישתמש בצרכיו ההכרחיים המכונים בדבש ימות ולא יחיה ולא יהיו אבריו חזקים אף בריאים להטריח במצות ה', ואלמלא היצר הרע לא היה האדם נושא אשה ולא בונה בית ונמצא העולם חרב.

"For every man has a lust for all the covetousness's in this world called "honey"! For just as honey is sweet to the palate but too much of it is harmful, so all the excessive desire is harmful! And leaven is an example of the Yetzer Hara – (evil instinct), as R. Alexandri would say in his prayer (Brachot 17).

We want to do your will except that the leaven in the dough delays the process, and these are necessary for human reality. Because if he does not use his necessary needs called 'honey' he will die and not live. And his limbs will not be strong nor healthy to keep Hashem's commandments. And if it were not for the 'evil instinct', man would not marry a woman or build a house and the world would be destroyed "(Kli Yakar ibid).

Proportionality is a fundamental principle common to the whole being, from the highest spiritual worlds to the bottom of our physical world. There are creations in the world that constitute a driving force and an essential agitator, they are the source of energy for building and creation, in the world and in man. Such as the leavening in the dough prepares it for human consumption, such is the instinct in the human psyche that motivates it to act in several vital areas. These deeds need proportionality. If they operate at a very low key, they will not fulfill their role, and if too high a key, they may 'miss' it altogether, even damage and spoil it.

The difference between

'Chametz' 'חמ"ץ'

and 'Matzah' 'מצ"ה'

is a minimal one between the letters ה and ח.

This is what proportionality is all about!