‘This shall be the beginning of the year to you’. So comments the Torah on the month of Nissan which contains the festival almost universally known whether Jewish or not: Passover. This is the festival that truly sets the pattern of Israel’s leitmotif and message to the nations: deliverance, redemption, freedom and salvation. Passover teaches us that even in the depths of despair, when it seems like there is no way out, that there is a G-d who hears the cries of the human heart and is moved to act. Jewish history with all its ups and downs, times of rejoicing and times of deep grief, has nevertheless been formed and framed by this festival. When our cause seemed lost beyond all human ability, when we were tempted to think that Heaven had gone quiet, then the One and only G-d reached down and saved us.
And there is something at the heart of our Passover Seder that represents this message like nothing else. The humble matzah, the bread of affliction in its double role is the star of the Haggadah. ‘Double role?’ It is curious that at the end of the Magid section we are informed, when we ask the question ‘why matzah?’ that this was because we had no time to let our dough rise and we were in a rush to leave Egypt. All well and good, and for most people this is the reason for matzah. Yet in the Yachatz section earlier in the Seder we are informed that this matzah is the ‘bread of affliction or poverty’. Same matzah, different names and themes. In fact in the Haggadah we all say ‘This is the bread of affliction that our ancestors ate IN the Land of Egypt’ (capitals mine). IN, not ‘as we were leaving Egypt’. It turns out in fact that matzah was eaten in Egypt too by our ancestors as were slaves and all we were given to eat was this rough, dry, tasteless bread: the bread of slaves. It had , it seems, a double function, both reminding us of our time as slaves under harsh repression and oppression, yet also reminding us of the freedom that came as a result of G-d’s power revealed through Moshe to Pharaoh. Something so simple, uncomplicated and basic, the bread of Life coming to symbolise the depths and realities of our salvation. It stands for both the pain and subjugation of slavery and the essence of freedom from it. As Yeshua Mashichaynu took the matzah in His final Seder and identified it with His body He knew what message He wanted to convey: like the matzah He too took this double role of feeling the oppression of sin and its judgement while also being the very vehicle and mode by which we were set free. His body reminds us OF sin and its destructive corrosive force as harsh as any slavery, and OF redemption supernaturally wrought and rapidly implemented. He IS the pain and the freedom.
But our Jewish message doesn’t end there. Even after we have chanted ‘all who are hungry, let them come in and eat’ the final aspect of this message becomes clear. As the Egyptians that fateful night filled Jewish houses daubed with blood, they too came in to eat. As they joined with us it was their first step of acknowledging the One true G-d, the G-d of Israel. As He had revealed Himself through miracles and supernatural acts in Egypt during the previous year it had convinced many that the G-d of the Jews was indeed G-d. The symbolic act of crossing the threshold that final night in Egypt determined their future and identity. The Torah calls this the ‘mixed multitude’ that left Egypt, a multitude moulded into one nation, the Jewish nation at the foot of Sinai. Passover today reaches out with the same message: come and join us. If you are struggling with sin, dealing with situations caused by sin, then there IS away out. The living G-d of Israel is tough not just on sin, but the causes of sin.