Keep Searching for Chametz

In order to fulfil the biblical commandment that no “chametz” should be found in our homes during the seven days of Pesach (Passover) (Exodus 12:19), many Jews, including this author, drive themselves crazy cleaning out all traces of food which may contain “leaven,” and all the implements which may have touched that food, in the weeks leading to the festival.

We take the commandment quite literally. The chametz for which we search are physical – pieces of bread or the like. On the evening prior to the festival, we even do a little ceremony to check that there is no more chametz around.

The reasons for all this madness are both historical and timeless. Our ancestors did not have time for their bread to rise before they fled slavery; we should re-enact that moment so that we feel like slaves escaping their captors. The bread of freedom is also the bread of the poor man; we should remember its double character and for seven days, keep in mind both the gift of freedom and the obligation to feed the poor that comes with it.

The Rabbis of the Talmud discussed in depth the meaning of “chametz” and the most accepted view is that “chametz” represents arrogance or pride and that in order to be redeemed from Egypt, we needed to cleanse ourselves of this unacceptable characteristic. Once a year, we, too, symbolically cleanse ourselves of pride.

Chassidic thought took the idea of searching for chametz one step further and suggested that the search is actually a self-examination and consequent expurgation of all sins and weaknesses. Our biggest enemy is within but we have the power to overcome it.
There is something quite beautiful in making the effort to seek out and identify one’s weaknesses. It is empowering to think that we can exercise self-control and rid ourselves of objectionable behaviours or characteristics. I believe we should keep doing it – keep searching for chametz all year round.

However, there is something very concerning if we take the idea of looking for “the enemy” too far. There is a danger we will invert the idea of freedom, which is central to the message of Pesach, and use the model of searching for chametz to impose an oppressive regime.
If we believe that the cause of our problems lies outside ourselves, if we want to search for others to blame, and if we are driven to look for the enemy and drive him out, trust and social cohesion will be undermined.

Few Israelis know much about the McCarthy era in America. They are more likely to have heard about the KGB and the secret police in Communist Eastern Europe. They certainly have heard about the Gestapo. Under these regimes, different in the extent of the evil they spread but sharing a common characteristic of undermining trust and inspiring fear, citizens were encouraged to spy on each other and to turn their neighbours in to the holders of power.
That trend seems to be taking root here and it worries me. The language of “deep state,” which originated in Turkey in the 1990s and was brought into Western discourse by President Trump during his first presidency, suggests that there are traitors in positions of power who need to be weeded out. It was once the domain of dystopian literature. Using the term is intended to inspire fear and to make people suspicious of anything they hear. It is a political ploy that is taking hold.

Indeed, even the trend to label anyone who disagrees with the government as an “anarchist,” is a very dangerous one. It is creating an atmosphere where anyone whose views do not comply with the government’s position is immediately suspected of being a threat to the very stability of the state.

Judaism is insistent on the power of words and the need to be very careful with what we say. We are told to judge people favourably and to withhold criticism. Perhaps when we are searching for “chametz”, we could reconsider how we talk, what terms we use and what labels we are happy use.

We are not yet at the point where a mere accusation is enough to make one guilty and branded. Let’s make sure it stays that way. We need to not be suspicious of those who are accused but to be suspicious of their accusers.

We need to make sure that the search for problems is an internal one: begin with ourselves and then our households and communities. Exercise self-examination but do not judge others. And, most importantly, keep trusting people, because democracy is based on faith in our fellow citizens and only those who want to undermine democracy will want to undermine our trust in our neighbours.