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<h1>Chametz and Matzah in Pesach Mitzrayim</h1> | <h1>Chametz and Matzah in Pesach Mitzrayim</h1> | ||
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
| − | <h2>Conflicting Verses</h2> | + | <h2>Conflicting Verses: Why Refrain from Chametz?</h2> |
<p>It is well known that after the Plague of Firstborns, the Israelites were chased out of Egypt, leaving no time for their dough to rise:</p> | <p>It is well known that after the Plague of Firstborns, the Israelites were chased out of Egypt, leaving no time for their dough to rise:</p> | ||
<multilang style="overflow: auto;"> | <multilang style="overflow: auto;"> | ||
| Line 15: | Line 15: | ||
<q xml:lang="en"></q> | <q xml:lang="en"></q> | ||
</multilang> | </multilang> | ||
| − | <p>This verse suggests that already before the Exodus, Hashem commanded that the nation refrain from chametz and eat matzah for seven days.  If so, regardless of being chased out, the people should have been eating matzah and not bread!  How can the two verses be reconciled?  What is the real reason that the nation refrained from chametz | + | <p>This verse suggests that already before the Exodus, Hashem commanded that the nation refrain from chametz and eat matzah for seven days.  If so, regardless of being chased out, the people should have been eating matzah and not bread!  How can the two verses be reconciled?  What is the real reason that the nation refrained from chametz, Hashem's command or the speed of the redemption?</p> |
<h2>Structure of Shemot 12-13: Commands and Fulfillment</h2> | <h2>Structure of Shemot 12-13: Commands and Fulfillment</h2> | ||
| − | <p>Chapter 12 is replete with legal directives and Moshe's relaying of these to the nation.  A close look at when each set of laws are given might bear on the questions above.   In 12:1-20, Hashem speaks to Moshe about both the Pesach offering (12:2-13) and the seven day holiday of Chag HaMatzot (12:14-20).  Moshe immediately relays the laws relating to the Pesach (12:21-27), but makes no mention of Chag HaMatzot.   It is only in Chapter 13:3-10, after the Exodus, that we read of his relaying these directives. Chapter 12 then continues with the narrative of the Exodus but ends with yet more laws regarding the Pesach (12:43-49).  This time only Hashem's command to Moshe is mentioned.  This pattern raises several questions:</p> | + | <p>Chapter 12 is replete with legal directives and Moshe's relaying of these to the nation.  A close look at when each set of laws are given might bear on the questions above. [See summary table below as well.]</p> |
| + | <p> In 12:1-20, Hashem speaks to Moshe about both the Pesach offering (12:2-13) and the seven day holiday of Chag HaMatzot (12:14-20).  Moshe immediately relays the laws relating to the Pesach (12:21-27), but makes no mention of Chag HaMatzot.   It is only in Chapter 13:3-10, after the Exodus, that we read of his relaying these directives. Chapter 12 then continues with the narrative of the Exodus but ends with yet more laws regarding the Pesach (12:43-49).  This time only Hashem's command to Moshe is mentioned.  This pattern raises several questions:</p> | ||
<ul> | <ul> | ||
| − | <li>Why does Moshe only relay some of Hashem's directives before the Exodus, saving others for afterwards?  If the laws of Chag Hazatzot were only meant for later, why does Hashem bother to tell them to Moshe beforehand?  Is it possible that despite the textual silence, he nonetheless relayed them?  What does this say about whether the Israelites in Egypt observed the seven day holiday and its accompanying laws of chametz and matzah?</li> | + | <li><b>Relaying of laws</b> – Why does Moshe only relay some of Hashem's directives before the Exodus, saving others for afterwards?  If the laws of Chag Hazatzot were only meant for later, why does Hashem bother to tell them to Moshe beforehand?  Is it possible that despite the textual silence, he nonetheless relayed them?  What does this say about whether the Israelites in Egypt observed the seven day holiday and its accompanying laws of chametz and matzah?</li> |
| − | <li>Why are the directives regarding the Pesach offering | + | <li><b>Why divide the directives? </b> Why are the directives regarding the Pesach offering split into two sections, and why are the second set mentioned only after the Exodus?  Were these not observed in Egypt?</li> |
| − | <li>Finally, by only some of the laws is there explicit mention that they apply to future generations (see 12:14 and 17 regarding Cha HaMatzot and 12:48-49<fn>Though these verses do not explicitly mention the future, the discussion of citizens versus foreigners and the future tense of the language, implies that they refer to a later time period when such laws could be relevant.</fn> and 13:5 regarding the Pesach). Does this imply that these laws did not apply to the Israelites in Egypt?  Or, alternatively,  does it suggest that while these directives applied to both the present and future, the other laws applied only to the present?  </li> | + | <li><b>For the present or future?</b> Finally, by only some of the laws is there explicit mention that they apply to future generations (see 12:14 and 17 regarding Cha HaMatzot and 12:24-27,<fn>This is part of Moshe's relaying of the laws, and not in Hashem's original directive.</fn> 48-49<fn>Though these verses do not explicitly mention the future, the discussion of citizens versus foreigners and the future tense of the language, implies that they refer to a later time period when such laws could be relevant.</fn> and 13:5 regarding the Pesach). Does this imply that these laws did not apply to the Israelites in Egypt?  Or, alternatively,  does it suggest that while these directives applied to both the present and future, the other laws applied only to the present? </li> |
</ul> | </ul> | ||
| − | Taken together, all these points make the reader question: which laws were kept in Egypt, which only by future generations, and which by both?  What was Pesach Mizrayim like? | + | Taken together, all these points make the reader question: which laws were kept in Egypt, which only by future generations, and which by both?  What was Pesach Mizrayim like?  Were the laws of chametz and matzah observed? |
<h2>Summary Table</h2> | <h2>Summary Table</h2> | ||
<p>The chapter's structure can be summarized as follows:</p> | <p>The chapter's structure can be summarized as follows:</p> | ||
| − | <multilang style="overflow: auto"> | + | <multilang style="overflow: auto;"> |
<table xml:lang="he" dir="rtl"> | <table xml:lang="he" dir="rtl"> | ||
<tr> | <tr> | ||
| − | <td></td> | + | <td> |
| − | <td></td> | + | <p>ציווי ה' למשה</p> |
| + | <p>א'-י"ג - פסח מצרים<br/>י"ד-כ' - חג המצות לדורות</p> | ||
| + | </td> | ||
| + | <td> | ||
| + | <p>ציוויי משה לבנ"י</p> | ||
| + | <p>כ"א-כ"ז - פסח מצרים + פסח דורות</p> | ||
| + | </td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
| Line 58: | Line 65: | ||
<td><b>12:1-20: God's command to Moshe</b><br/> | <td><b>12:1-20: God's command to Moshe</b><br/> | ||
<ul> | <ul> | ||
| − | <li>1-13: laws of the Pesah offering</li> | + | <li>1-13: laws of the Pesah offering for the present</li> |
<li>14-20: laws of Chag HaMaztot</li> | <li>14-20: laws of Chag HaMaztot</li> | ||
</ul> | </ul> | ||
| Line 64: | Line 71: | ||
<td><b>12:21-27: Moshe's command Israel</b><br/> | <td><b>12:21-27: Moshe's command Israel</b><br/> | ||
<ul> | <ul> | ||
| − | <li>21-27: laws of the Pesach offering</li> | + | <li>21-27: laws of the Pesach offering for present and future</li> |
<li>----------</li> | <li>----------</li> | ||
</ul> | </ul> | ||
Version as of 01:07, 12 April 2016
Chametz and Matzah in Pesach Mitzrayim
Introduction
Conflicting Verses: Why Refrain from Chametz?
It is well known that after the Plague of Firstborns, the Israelites were chased out of Egypt, leaving no time for their dough to rise:
EN/HEע/E
(לט) וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם צֵדָה לֹא עָשׂוּ לָהֶם.
A simple reading of the verse suggests that had there been more time, the people would not have baked matzah but rather leavened bread. However, this idea encounters difficulty given the command of Shemot 12:15:
EN/HEע/E
(טו) שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כׇּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי.
This verse suggests that already before the Exodus, Hashem commanded that the nation refrain from chametz and eat matzah for seven days. If so, regardless of being chased out, the people should have been eating matzah and not bread! How can the two verses be reconciled? What is the real reason that the nation refrained from chametz, Hashem's command or the speed of the redemption?
Structure of Shemot 12-13: Commands and Fulfillment
Chapter 12 is replete with legal directives and Moshe's relaying of these to the nation. A close look at when each set of laws are given might bear on the questions above. [See summary table below as well.]
In 12:1-20, Hashem speaks to Moshe about both the Pesach offering (12:2-13) and the seven day holiday of Chag HaMatzot (12:14-20). Moshe immediately relays the laws relating to the Pesach (12:21-27), but makes no mention of Chag HaMatzot. It is only in Chapter 13:3-10, after the Exodus, that we read of his relaying these directives. Chapter 12 then continues with the narrative of the Exodus but ends with yet more laws regarding the Pesach (12:43-49). This time only Hashem's command to Moshe is mentioned. This pattern raises several questions:
- Relaying of laws – Why does Moshe only relay some of Hashem's directives before the Exodus, saving others for afterwards? If the laws of Chag Hazatzot were only meant for later, why does Hashem bother to tell them to Moshe beforehand? Is it possible that despite the textual silence, he nonetheless relayed them? What does this say about whether the Israelites in Egypt observed the seven day holiday and its accompanying laws of chametz and matzah?
- Why divide the directives? Why are the directives regarding the Pesach offering split into two sections, and why are the second set mentioned only after the Exodus? Were these not observed in Egypt?
- For the present or future? Finally, by only some of the laws is there explicit mention that they apply to future generations (see 12:14 and 17 regarding Cha HaMatzot and 12:24-27,1 48-492 and 13:5 regarding the Pesach). Does this imply that these laws did not apply to the Israelites in Egypt? Or, alternatively, does it suggest that while these directives applied to both the present and future, the other laws applied only to the present?
Taken together, all these points make the reader question: which laws were kept in Egypt, which only by future generations, and which by both? What was Pesach Mizrayim like? Were the laws of chametz and matzah observed?
Summary Table
The chapter's structure can be summarized as follows:
EN/HEע/E
| ציווי ה' למשה א'-י"ג - פסח מצרים | ציוויי משה לבנ"י כ"א-כ"ז - פסח מצרים + פסח דורות |
12:1-20: God's command to Moshe
| 12:21-27: Moshe's command Israel
|
| 12:28: Israelites fulfill command 12:29-42: Plague of Firstborns and Exodus from Egypt | |
43-49: God's command to Moshe
| |
| 12:50: Israelites fulfill command 12:51: Summary statement : Exodus | |
13:1-2: God's command to Moshe
| 13:3-16: Moshe's command to Israel
|
