LeaveningThe study of Unleavened or Matzah3 has been interesting for me and I pray that this study is a blessing as we look forward to the upcoming Feast of Matzah. A method to learn more about Matzah6 is by looking at what "leavened" means. The word for "unleavened" is an antonym of "leavened7". The Hebrew for "leavened" is "chamets1". Chamets according to Strong's and other resources means fermentation and figuratively extortion. A primitive Hebrew root of chamets means to be pungent in taste (sour, i.e. literally fermented, or figuratively, harsh), in color (dazzling). So by definition when looking for the opposite of matzah we find fermentation. Fermentation is translated in the NIV as yeast but yeast is too explicit to be acceptable for all the methods of fermentation. Yeast without sugar doesn't produce the effect called chamets. Sour dough for example is fermented without dependence on the yeast's (no yeast is added) reaction with natural sugars in the dough. This works because wild yeast is found floating in the air and so the dough is left uncovered until the dough starts to rise. Yeast is only as productive as the amount of sugar in the dough. For this reason the dough is kneaded so that yeast is moved around in the mix and comes in contact with the sugars in the dough. The result of the fermentation ends in bitterness (alcohol) and the releasing of CO2 gas. Another example of fermentation without added yeast is apple juice, fermented to cider, and then fermented into vinegar. Wine follows a similar route as vinegar and has natural yeast to perform the fermentation; a contrast to this would be beer because brewers yeast is added to stimulate the process. I have read a little about the distinction between Kosher for Passover wine and other wines; it really has noting to do with fermentation of the wine but to do with the utensils that the wine comes in contact with and that those utensils never came in contact with chamets. There has been a lot of discussion over what we are to partake of with the Passover as the first record of Passover has no reference to wine or grape juice. The Egyptians had wine but whether or not Israel could afford it is beyond my knowledge. I would assume that they did as it was a meal but I of course have no evidence of wine with the Passover. This all got me thinking about Leviticus 2:11 and Deuteronomy 16:3. It seems from reading about matzah that it was sweet. Most of today's matzah wafers are bland. In Leviticus 2:11 offerings of leaven and honey are prohibited, so it has always been assumed that honey shouldn't be found in matzah wafers. Another explanation might be that if the priests prepared sacrifices ahead of time damp grain and honey will sour. Deuteronomy 16:3 is the only place that I found really speaking of "lachem oniy" which is Hebrew for bread of affliction directly related to the Feast of Matzah. This is interesting for two reasons. The feast is often called the Feast of Unleavened Bread in modern English translations. In relation to scriptures speaking of the Feast of Matzah the Hebrew word for "bread" is only found in Deuteronomy 16:3 none of the other verses that say unleavened bread have "lachem" in them. Some resources like Strong's suggest that it might be implied but never is it specifically restricted to bread. Second, bread of affliction seems to be the opposite of sweet bread like the manna. I would surmise that most commentaries are correct that it is called bread of affliction because it is eaten in remembrance of a time of affliction in Egypt. What we have discussed so far has categorized chamets and matzah on the basis of fermentation. The next step would be to determine what type of fermented material is prohibited. Many Hebrew commentaries point to matzah as grain that has not been fermented. This line of reasoning fits with why wine for example would be permitted. Wine is made from a fruit, the grape for example. The wine even though fermented is not fermented grain. During matzah the offering of wine is made to Yahweh with the Homer Offering. (Lev. 23:13) If wine was prohibited it would have been disposed of with all the other chamets. Another verification of this is found in the many scriptures that speak of wine being offered with other sacrifices to Yahweh. (Ex. 29:40, Le. 23:13, Nu. 15:5, 7, 10; 18:12; 28:7,14; De. 32:38) More clarification can be found in other scriptures like Exodus 12:34, 29 where in most scriptures we find the word dough, Hebrew "batseq". According to Strong's "batseq" was translated either flour or dough. This is important because most grains are ground into flour for consumption. Taking the grain before it was leavened is actually a tedious process of making sure that the grain was not dampened so that it would sour. This is why we find two different versions of matzah being sold, in the Kosher for Passover version the grain is monitored and protected against dampness so that it doesn't sour. The other version of matzah doesn't follow such stringent measures. Salt is used to prevent fermentation. All offerings of grain to Yahweh salt was commanded to be added. (Le. 2:13) Salt naturally removes the moisture from grain; this is one way that grain could be preserved year round. Consider the seven days that we have of unleavened bread. It would seem plausible that Israel had more than 40 years of eating unleavened bread. Each day Israel would collect what they could eat for that day. (Ex. 16:4) On the sixth day they gathered enough for that day and the Sabbath. The manna tasted like coriander seed and honey, it must have been really good but as with anything Israel desired for it to be in other forms. Would they have had time within that day to sour it? It is doubtful and yeast also usually takes longer than the time that the manna would have been viable for food. There are only two recorded Passovers between the time of Moses bringing Israel out of Egypt and Joshua's crossing the Jordan and keeping Passover in the Promised Land. Exodus 12 and Numbers 9 document the two recorded Passovers. The record of these two Passovers doesn't mean that there weren't others but in Joshua 4 we find that all the males had to be circumcised. No uncircumcised man was permitted to partake of the Passover so this clearly points in the direction of a cessation of Passover during the 40 years in the wilderness. Let me summarize what we have discussed so far. Chamets is more than yeast, it points to a chemical reaction called fermentation. The opposite of fermentation is sweetness which manna seems to resemble. We will look at more on this in the book of John. There is another aspect of unleavened that we need to look at and that is in regards to the spirit of a man. Psalms 71:4 and 73:21 point to the effects of leaven on a man's attitude. A leavened man is cruel and his heart is grieved. This is the opposite of Messiah and we see Yahshua making this connection in John 6. In John 6:48-59 Yahshua explains that he is the bread of life and if we eat his flesh and drink his blood we will receive eternal life. The difference is that we are accepting the bread of Messiah with great love. The manna didn't change the person that ate it even though it should have increased their faith to have it provided every morning. This also directly connects the flesh of the lamb to the eating of unleavened bread (manna). Passover has become through Messiah's example a rehearsal to remember the sacrifice of the lamb of Yahweh for our redemption. Yahshua being the end time manna has given the example of change. Yahshua's example is that nothing is impossible with Yahweh's help. The question should be which type of manna are we looking for and which to demonstrate in our own lives. It is hard to find all the chamets but even the smallest part of it leads to the whole person being affected. We have to examine everything we do looking for anything that might bring Messiah to shame. Putting this into perspective the battle of light against darkness in our lives is impossible without Yahweh's guidance. John 6:44-45 Yahshua answers those Yahudim who are in darkness by giving them an answer that if they would have understood what Yahweh was doing; they would have come to him. Chamets as shown in the two Psalms mentioned earlier clearly gives us reflection that man's chamets is from the elohim of this world. The scripture speaks of a Sovereign whose son was impaled but overcame darkness. Yahshua overcame death so that we might one day see the light of Yahweh. In John 5 and Acts 2 we find Yahweh's help to us is a changed attitude, a renewed spirit. The battle to remove man's chamets from our lives means that we are going to find ourselves wrong. It isn't easy to change, as repentance means that we accept our past sin. We ask for Yahweh's mercy and forgiveness and Yahshua if our heart is truly repentant will mediate this help for us. Yahshua truly cares about his disciples. (John 10:11) Repentance and restitution if possible has to be permanent. We can't rely on our own excuses like, "Yahweh knows my heart." Every time we hear ourselves rely on such logic we need to complete it, "Yahweh knows my heart and I will change because I love Yahweh, Messiah Yahshua, and my brethren." Sometimes we need to just stop and say out loud, "Yahweh lives, Yahshua lives." If I sin I put Yahshua to shame, my instruction will be destruction for all those around me. Pesach and Matzah will be here before we know it and so by what bread are we living. We need to make a determination now that we live by the bread of life, without it we are lost in the darkness. As we clean our homes of chamets we need to work hard on the temple of the Holy Spirit. It is like a fire within us unless we quench it with chamets. It is like any fire, when the ash builds up, if the fire can't breathe it dies. The light goes out! (1John 1:5-7) When we repent we are taking the ash out so that the fire can breathe and our light resembles the one who feeds us. Ephesians 6:13 Wherefore take up the whole armor of Elohim, that ye may be able to withstand in the evil day, and, having done all, to stand. 14 Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the evangel of peace; 16 withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of Yahweh: 18 with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints, May Yahweh bless you so that man's chamets be removed!
References:1. Strong's Hebrew number 2557 chamets (khaw-mates'); from OT:2556; ferment, (figuratively) extortion: -leaven, leavened (bread). Scriptures where used: | Ex 12:15 | Ex 12:19 | Ex 12:20 | Ex 13:3 | Ex 13:7 | Ex 23:18 | | Ex 34:25 | Lev 2:11 | Lev 6:17 | Lev 7:13 | Lev 23:17 | Deut 16:3 | | Amos 4:5 | | | | | |
2. Strong's Hebrew number 2556 chamets (khaw-mates'); a primitive root; to be pungent; i.e. in taste (sour, i.e. literally fermented, or figuratively, harsh), in color (dazzling): Scriptures where used: | Ex 12:34 | Ex 12:39 | Ps 71:4 | Ps 73:21 | Isa 63:1 | Hos 7:4 |
KJV - cruel (man), dyed, be grieved, leavened.
3. Strong's Hebrew number 4682 matstsah (mats-tsaw'); from OT:4711 in the sense of greedily devouring for sweetness; properly, sweetness; concretely, sweet (i.e. not soured or bittered with yeast); specifically, an unfermented cake or loaf, or (elliptically) the festival of Passover (because no leaven was then used): Scriptures where used: | Gen 19:3 | Ex 12:8 | Ex 12:15 | Ex 12:17 | Ex 12:18 | Ex 12:20 | | Ex 12:39 | Ex 13:6 | Ex 13:7 | Ex 23:15 | Ex 23:15 | Ex 29:2 | | Ex 29:2 | Ex 29:2 | Ex 29:23 | Ex 34:18 | Ex 34:18 | Lev 2:4 | | Lev 2:4 | Lev 2:5 | Lev 6:16 | Lev 7:12 | Lev 7:12 | Lev 8:2 | | Lev 8:26 | Lev 8:26 | Lev 10:12 | Lev 23:6 | Lev 23:6 | Num 6:15 | | Num 6:15 | Num 6:17 | Num 6:19 | Num 6:19 | Num 9:11 | Num 28:17 | | Deut 16:3 | Deut 16:8 | Deut 16:16 | Josh 5:11 | Judg 6:19 | Judg 6:20 | | Judg 6:21 | Judg 6:21 | 1 Sam 28:24 | 2 Kings 23:9 | 1 Chron 23:29 | 2 Chron 8:13 | | 2 Chron 30:13 | 2 Chron 30:21 | 2 Chron 35:17 | Ezra 6:22 | Ezek 45:21 | |
KJV - unleaved (bread, cake), without leaven.
4. Strong's Hebrew number 4711 matsats (maw-tsats'); a primitive root; to suck: Scripture where used: Isa 66:11 That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. KJV - milk. ***. mutsaqah. See OT:4166.
5. Strong's Hebrew number 1217 batseq (baw-tsake'); from OT:1216; dough (as swelling by fermentation): Scriptures where used: | Ex 12:34 | Ex 12:39 | 2 Sam 13:8 | Jer 7:18 | Hos 7:4 | |
KJV - dough, flour.
6. Jewish Encyclopedia - Mazzah http://www.jewishencyclopedia.com/view.jsp?artid=305&letter=M
7. Jewish Encyclopedia - Leaven http://www.jewishencyclopedia.com/view.jsp?artid=128&letter=L
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