THE NEW AGE--ARTICLE--APRIL 1990--ARTNAHI.APR

                         Matzo and Chometz

                      MELVILLE H. NAHIN, 33
      1924 San Ysidro Drive, Beverly Hills, California  90210


     In spring, generally around the time of Easter, our Brethren
of the Jewish faith observe the festival of Passover commemorating
the deliverance of the Children of Israel from the spiritual and
physical bondage of the Pharaohs of Egypt.  In modern days we
observe the deliverance by partaking of a Seder dinner
(historically the same as conducted by Jesus and commonly known as
the Last Supper).  During the Seder dinner the recounting of the
trials and tribulations of the ancient Israelites is related and
symbolized by various implements and foods.
     Due to the haste in leaving Egypt, the children of Israel were
required to take but few of their possessions and to dispense with
completing the baking of bread, taking only the unleavened bread
with them.  During the Passover Seder the unleavened bread, called
the matzo, is the symbol of this hurried departure from Egypt and
from slavery, both physical and spiritual, and of the belief of the
Jewish people in the independence and sovereignty of each person
and of his constant guidance by God.
     During the course of the Passover, Jews are instructed not to
eat of any leavened bread but only of the matzo, flat baked wafers
made only of flour and water.  They are not permitted to eat the
smallest particle of the chometz, the leavened loaf.
     In terms of human character, leavened dough, the chometz, is
that which rises and swells, symbolizing pride and boastfulness. 
The unleavened bread, the matzo, on the other hand, is thin and
flat and suggest meekness and humility.  The Passover festival
teaches Jew and non-Jew that chometz, arrogance, is the very
antithesis of the will of God and the proper conduct of man.
     When an arrogant person is confronted with the obligation of
performing a good deed that requires a measure of self-sacrifice
and involves sharing his possessions with his less fortunate
fellowman, he avoids fulfilling his obligation.  Perhaps he
reasons:  "I am wealthy and more endowed because I deserve it.  In
fact, perhaps I am entitled to more than I presently possess, so
why should I give some of it away?"
     Moreover, the egotism of the arrogant individual deprives him
of the ability to discern the worthiness of his neighbor, and he
smugly concludes that maybe the other person is far below his
level.  According to this logic, the cause of his neighbor's
poverty is readily understood:  "That pauper surely does not
deserve any better!  Now, if indeed the Deity should see fit, and
rightly so, that this man should be poor, why should I interfere
and help him?"
     The humble and contrite man, on the other hand, has quite the
reverse attitude.  Using the idea of charity once again as an
example, the humble man compares himself with his fellowman in a
proper light.  He thinks to himself:  "Am I truthfully better than
he?  Do I deserve my good fortune?"  This analysis, made
objectively, arouses him to sympathize with his fellowman--and to
render him assistance.
     Moreover when the unassuming man acts improperly, he does not
attempt to justify his incorrect behavior.  On the contrary, his
sincere self-analysis prompts him to repent honestly of his
improper actions.
     We, as Masons, are constrained to practice the great precepts
of brotherly love, relief and truth.  Isn't this, simply put, our
whole Masonic duty, our duty to our Creator, to learn to live in
the spirit and act as well-nurtured children of the creator?  
     Is it really not the heritage of each of us, whatever our
faith, to observe the lesson of the Passover, to abstain
figuratively, if not literally, from the leavened bread, the
chometz, and to uphold the ideals of the matzo, the unleavened
bread?  In that way we can go forward to help one another, to love
one another and to be a part of one another, eliminating from
ourselves all vestiges of arrogance and substituting in its place
a due regard for ourselves as well as our fellowmen.
     We must rid ourselves of every part of spiritual chometz so
that we are able to clearly perceive our own faults and the good
qualities of our neighbors.  In that way we shall know not only the
universality of our Fraternity but the true "Fatherhood of God and
Brotherhood of Men."
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In terms of human character, leavened dough, the chometz, is that
which rises and swells, symbolizing pride and boastfulness.  The
unleavened bread, the matzo, on the other hand, is thin and flat
and suggest meekness and humility.  The Passover festival teaches
Jew and non-Jew that chometz, arrogance, is the very antithesis of
the will of God and the proper conduct of man.

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