On Pesach, many people refrain from eating matzah sheruyah, matzah that has been soaked in water. The Alter Rebbe writes in one of his Responsa[261] that

"He who acts stringently in this matter is worthy of blessing... for there is ample reason to refrain [from eating matzah sheruyah] because of a possibility of committing a Torah transgression, [i.e., if the matzah were not fully baked, some flour would come in contact with water]."

"Nevertheless," concludes the Alter Rebbe, "on the last day of the holiday, [i.e., on Acharon Shel Pesach, the Last Day of Pesach], he who acts leniently for the sake of the joy of the festival - Simchas Yom Tov - does not incur any [spiritual] loss."

The custom of the Rebbeim of Lubavitch was that during the festive meals of Acharon Shel Pesach they not only acted leniently with regard to matzah sheruyah, they actually made a point of eating matzah sheruyah, dipping the matzah into each course![262]

What is the reason for this? The Alter Rebbe merely stated that "he who acts leniently for the sake of the joy of the festival does not incur any loss"; however, he said nothing about any benefit that accrues as a result of doing so. Why then were the Rebbeim so scrupulous about eating matzah sheruyah on Acharon Shel Pesach?

There is a fundamental difference between Pesach and Shavuos with regard to eating leavened products. During Pesach, chametz is absolutely forbidden; during Shavuos, chametz is not only permitted, it is an actual obligation - the Shtei HaLechem, the "Two Breads" offered in the Holy Temple on Shavuos, had to be made of chametz.[263]

Why this change of attitude regarding leavened dough? Chametz is, after all, the symbol of haughtiness and conceit - a trait so deleterious that it is considered the root of all other negative traits.[264] If chametz is so stringently prohibited and scrupulously avoided during Pesach, shouldn't it also be prohibited on Shavuos - the festival that "closes out" ("atzeres") the holiday of Pesach?

During Pesach, when one is first leaving the spiritual straits of Egypt, one must "flee" from chametz. It is "not to be seen"[265] and "not to be found."[266]

However, this is not so with regard to Shavuos, coming as it does after the spiritual service of Sefiras HaOmer, the Counting of the Omer. For the seven-week period between Pesach and Shavuos, with its concomitant service of Sefiras HaOmer, refines and transforms one's negative traits, including haughtiness and conceit.

Once this refinement and transformation have been accomplished, a person's spiritual status is such that not only is chametz not held in contempt, but it can - and consequently must - be used for further advancement in Torah and mitzvos, such as "pride in following G-d's path."[267]

In light of the above, it can be understood that Acharon Shel Pesach indeed bears some similarity to the festival of Shavuos with regard to chametz, for Acharon Shel Pesach is celebrated after the first week of counting the Omer, when a person has already refined the basest of the negative emotional traits.

Thus, on Acharon Shel Pesach, although the person has not yet attained the state he achieves on Shavuos when he is able to use chametz itself for a mitzvah, he no longer need be so scrupulous in eating matzah (symbolic of a state of complete self-nullification) that he need worry about the remote possibility of chametz being involved in matzah sheruyah.

On the day of Acharon Shel Pesach, a Jew already has the spiritual fortitude required to use, as part of his Divine service, something that is not at a level of complete nullification. This fortitude is expressed through eating matzah sheruyah. And since it is possible on Acharon Shel Pesach to serve on this spiritual level, it becomes necessary to do so.

This is why eating matzah sheruyah was so scrupulously observed by the Rebbeim of Lubavitch on Acharon Shel Pesach, doing so in such a way that its consumption actually becomes part of the mitzvah of the joy of the festival, bringing about Simchas Yom Tov.

Based on Likkutei Sichos, Vol. XXII, pp. 30-32.

   

Notes:

261. (Back to text) Responsa 6 (printed at the conclusion of Part VI of Shulchan Aruch Admur HaZakein).

262. (Back to text) See Sefer HaSichos 5702, p. 105.

263. (Back to text) Vayikra 23:17; Menachos 52b.

264. (Back to text) See Likkutei Torah, Tzav, first discourse titled Sheishes Yamim, ch. 3; Likkutei Torah, Shir HaShiram 14d ff., et al.

265. (Back to text) Shmos 13:7.

266. (Back to text) Ibid. 12:19.

267. (Back to text) Divrei HaYomim II 17:6. See also Reishis Chochmah 234a; Likkutei Torah, Bamidbar, p. 15c.