State of Timelessness!

In the beginning of the recital of the Hagadah we reveal the Matzos and say, ‘Ha Lachma Ania.’ We refer to the Matzah as the symbol of our slavery and affliction, because Matzah was consumed by our ancestors in Egypt during their enslavement since it takes less time to bake and takes longer to digest than bread.

However, as the Hagadah unfolds, Matzah takes on the symbol of freedom, as is apparent when we point to the Matzah and ask, “What is the meaning of this Matzah?” And we explain, “It is because when our ancestors were hastily leaving Egypt, they placed the dough which they were in the midst of preparing onto their shoulders and when they got to their destination, they noticed that the dough did not have time to rise.” Essentially, since the dough did not rise and did not become Chometz it showed how quickly G-d redeemed them from Egypt.

Hence, the same Matzah represents two opposite concepts – both the food that was eaten during our bondage and a food representing our freedom.

I recently came across an insightful explanation offered by Rabbi Shimon Schwab o.b.m. regarding what occurred during the exodus of the Jews that slowed the leavening process.

It may have very well taken the Jews more than 18 minutes – the time it takes for the leavening process – for all 2.5 million Jews to travel from Ramses to Succos to their freedom. Rabbi Schwab explains, “The dough didn’t rise during this time as we say in the words of the Hagadah, “Their dough did not become leavened because G-d revealed Himself to them and redeemed them.”

When G-d revealed Himself to the nation He lifted them on the wings of eagles and transported them 120 miles out of Egypt. During that time, the nation left the realm of worldly time and entered into G-d’s world – which is not bound by time. Since time was suspended the leavening process did not set in. When the Jews arrived at their destination and saw that the dough did not become Chometz they understood that they had entered an exalted sphere during their exodus.

I think a fundamental transformation took place at this pivotal time that impacted on the Jews’ concept and perception of time – for time regulates our lives. There is a specific time when one can begin donning Tefilin in the morning. There is a time frame when one has to fulfill the Mitzvah of reciting the Shema during the day and at night. There is a time frame until when one can pray the morning, afternoon and night prayers. There is a time when Shabbos and holidays descend when we are enveloped by the holiness and bound by the restrictions of the day. There is a time when Shabbos and holidays end.

We recite the Shehechiyanu blessing on each of the holidays and conclude with, Lazman Hazeh – at this time.

The list can go on recording how specific times of the day, week, month and year impact on the life of a Jew vis-à-vis our Mitzvos.

The Torah tells us that G-d took the Jews out in haste, for had the Jews remained a moment longer in the decadent environment of Egypt, they wouldn’t have been worthy of redemption. The exact timing was essential.

At the moment the Jews were freed from Egypt through the phenomenal embrace of G-d, two facets of time merged. The specific and exact worldly timing of their release, and the experience of living above worldly time during their actual freedom. The Jews were thus introduced to a concept that they would exist both in worldly time and timelessness.

This translates and impacts upon us in a most phenomenal way. Yes, we are regulated by time – when to perform a mitzvah and when not to – but when we are involved in the actual Mitzvah – even the preparation of it, we enter the realm of timelessness of G-d. This means that even if we take time off from work to observe a Mitzvah, or incur expenses from a Mitzvah, we have entered into the ‘timelessness’ of G-d and things will add up and pan out, because we’re on G-d’s time and expense!