Evil Bread
by tillerofthesoil
“May it be Your will, YHWH my God and God of my fathers, that You break and destroy the yoke of the evil impulse from our heart. For You created us to do Your will, and we must do Your will; You desire it and we desire it. So who prevents it? The leaven in the dough [i.e., the עֵרֶב רַב (erev rav), mixed multitude, motley throng, cf. BT Qiddushin 71b: ‘Rabbi El’azar said: Ezra did not go up from Babylon (to the Land of Israel) until he made it like pure sifted flour: then he went up’]” (JT Berakhot 4:2, 7d).
“When Israel went out of Egypt, they left their domain—alien domain, the domain called חָמֵץ (ḥamets), evil bread. That is why idolatry is called so, and that is mystery of the evil impulse, alien worship, also called שְׂאוֹר (se’or), leaven. This is the evil impulse, for so it functions in the person, like leaven in dough: entering ones innards little by little and then increasing, until the whole body is permeated by it. This is idolatry, of which it is written there shall be no alien god in you (Psalms 81:10)—literally!” (Zohar 2:182a).
“Come and see: In Egypt [Lilit, that beast of the reed (Psalms 68:31)] reigned, and from her issued many kinds of dominion, all in the mystery of חָמֵץ (ḥamets), leavened stuff. Once the blessed Holy One broke her, He removed חָמֵץ (ḥamets) and brought in מַצָּה (matsah). How? By the thinnest thread of all, He broke the ח (ḥet) of this חַיָּה (ḥayyah), beast, and those letters turned into מַצָּה (matsah). Actually, He broke the ח (ḥet) of this חַיָּה (ḥayyah), beast, who is called חָמֵץ (ḥamets). So she is called חַיַּת (ḥayyat), beast, of the reed, for she is easy to break as a reed. How was she broken? By a thread as thin as a hair, He broke the ח (ḥet); it was displaced becoming מַצָּה (matsah). Thus it is written Rebuke חַיַּת (ḥayyat), the beast of, the reed—the blessed Holy One rebuked her, and the ח (ḥet) was broken, turning into ה (he)” (Zohar 3:252a).
“If a man takes a bunch of reeds, he cannot break them, but if he takes them one at a time, even a child can break them; and thus we find that Israel is not redeemed until they form a single whole” (Tanḥuma, Nitsavim 1).
“At first the evil impulse is like the thread of a spider’s web; in the end it is as thick as a wagon rope” (BT Sukkah 52a).
“The evil impulse is first a wayfarer in the street, a beggar at your door, then a guest in your house, and finally your master” (BT Sukkah 52a).
“How did the physicians heal Rabbi Tsadoq? The first day they let him drink water in which bran had been soaked; on the next day water in which there had been coarse meal; on the next day water in which there had been flour, so that his stomach expanded little by little” (BT Gittin 56b).
“This can be compared to a king who appointed a person as a royal official. All those days that he ascended to this rank, he rejoiced and wore glorious garments; afterward, he did not need to. The following year, he observed those days on which he rose to this honor and he wore those clothes, and likewise each and every year. Similarly with Israel, it is written: Seven days no leaven shall be found—for those are days of joy, days on which they rose to glory and went forth from alien bondage, entering a holy domain. Therefore each and every year they observe those days on which they ascended to this honor; so it is written: Seven days shall you eat מַצּוֹת (matsot), unleavened bread (Exodus 12:15)” (Zohar 2:40a).
“Sixth [תִקּוּנא (tiqquna), adornment]: הַלְלוּיָהּ (halleluyah). הַלְלוּהוּ (Halleluhu)—ה״ו (he, vav), of this is said, It is a night of watch for YHWH, [for His taking them out from the land of Egypt] (Exodus 12:42), and this is the middle pillar. The mystery of the matter: [For thus says YHWH; Sing with gladness for Jacob, and shout among the head of the nations:] proclaim, give praise, and say, O YHWH, rescue Your people, the remnant of Israel (Jeremiah 31:6), to fulfill the verse, As in the days of your coming out of the land of Egypt will I show to them wondrous things (Micah 7:15).
And the mystery of the matter, מַה-שֶּׁהָיָה הוּא שֶׁיִּהְיֶה (mah-she-hayah hu sheyyihyeh), That which was is that which will be (Ecclesiastes 1:9),43 and in it, מִמְּכוֹן-שִׁבְתּוֹ הִשְׁגִּיחַ (mimmekhon-shivto hishegiaḥ), From His firm throne He surveyed (Psalms 33:14), because he [מֹשֶׁה (Moshe), Moses] is in the form of the middle pillar [Ze’eir Anpin]. In that time [the end of days] the secret of the Mishnah will be fulfilled: ‘One may eat [leaven bread] throughout the fourth, hold in suspense throughout the fifth’ (M Pesaḥim 1:1)—the Fifth Millennium. ‘And burn it at the beginning of the sixth’ (ibid.)—the Sixth Millennium.
In order not to separate between the sixth [sefirah], the middle pillar, and the seventh [sefirah], which is His mate, one must burn all the שְׂאוֹר וְחָמֵץ (se’or ve-ḥamets), yeast and leaven stuff, which is the motley throng, in order not to see it between the sixth, ו (vav), and the seventh, as it says, seven times daily I praised You (Psalms 119:164). Because the motley throng separated between the sixth and the seventh [sefirot] at the giving of the Torah, as we have said, And the people saw that Moses בֹשֵׁשׁ (vo-shesh), lagged [in coming down from the mountain] (Exodus 32:1), and we have explained: ‘בַשֵּׁשׁ (va-shesh), in six [i.e., in the sixth hour]’ (Zohar 2:191b), they made the calf and they separated between ו ה (vav, he), between the sixth and seventh, so too the blessed Holy One will separate them between the sixth and the seventh [Millennium].
Because of them, there is broken matsah [or: a sliver of matsah], poor man’s bread, certainly it is poor, but in that time it will be whole just like its partner which is whole matsah, as is written, Moreover the light of the moon shall be as the light of the sun, [… in the day that YHWH binds up the hurt of His people, and heals the stroke of their wound] (Isaiah 30:26). And why is it broken matsah? Because the ו (vav), Her leg, has left to be a מִצְוָה (mitsvah), command. Broken matsah is left with ד (dalet), because of this broken matsah is ד (dalet); whole matsah is ה (he), and because of this we say the complete Hallel and the incomplete Hallel on Passover in order to represent the complete matsah and the split matsah [cf. BT Arakhin 10b].
And we say מָרוֹר (maror), bitter, because the ו (vav) has separated from the ה (he) and this caused וַיְמָרְרוּ (va-yemarru), and they made bitter, their lives (Exodus 1:14), there is מָרוֹר (maror), bitter, and there is מָרָה (marah), bitterness, as is written, [Do not call me Naomi.] Call me מָרָא (mara), for Shaddai has dealt great מַר (mar), bitterness, to me (Ruth 1:20). In קָשָׁה (qasha), hard, work in קֻשְׁיָא (qushya), contradictions, with חֹמֶר (ḥomer), mortar, in קַל וָחֹמֶר (qal va-ḥomer [the exegetical principle of inference from minor to major]), between the nations of the world.
And who caused this? י (Yod) from the name שַׁדַּי (Shaddai) which is the mark of the covenant that Moses gave to the motley throng, because of this Moses fell from his rung, as is written, Quick, go down, for your people that I brought up from Egypt has acted ruinously (Exodus 32:7), and it says your people not My people. Through his hands in the future the Shekhinah will be united with the blessed Holy One. Since he separated them he must unify them, to mend his sin, all the Companions arose and kissed him, and said, ‘If we had not come to the world except to hear these words it would have been enough!’” (Tiqqunei ha-Zohar 28b).