Lessons from Leaven
Lessons from Leaven
Lessons from Leaven
Next month is Passover, which lasts for one night and is immediately followed by the Feast of Unleavened Bread, which lasts for seven. In preparation for these holidays, we have an in-depth look at leaven.
The word “leaven” (chametz, חָמֵץ) actually refers to the final product that contains leaven, such as leavened bread. Leaven per se is called se’or (שְׂאֹר). However, chametz (can be pronounced khum-its or kha-mets) is the common term used for leavened bread or other similar items containing yeast.
While leaven is often used as a negative symbol, some instances in which leaven is mentioned have a neutral or even a positive connotation.
To see the chart in its original context, click here and go to page 4
|IN THE OLD TESTAMENT||IN THE NEW TESTAMENT||IN RABBINIC TRADITION|
|POSITIVE||Leavened bread was to be presented with a peace (also called fellowship) offering (Leviticus 7:13, Amos 4:5). These offerings were eaten by the priest and the presenting family, not offered on the altar. Some see this as a symbol of God’s desire for sinful people to be reconciled to Him. Similarly, two loaves of firstfruits with leaven were given as a wave offering (Leviticus 23:17). These were dedicated to God, though not offered to Him on the altar.||Matthew 13:33 and Luke 13:21 describe the Kingdom of Heaven as being like leaven “which a woman took and hid in three measures of meal till it was all leavened.” Commentators generally see this as describing the all-transforming yet hidden spread of the kingdom, just as yeast silently spreads throughout the entire loaf.||The rabbis sometimes gave leaven a positive symbolism, as we saw the New Testament does in Matthew 13:33 and Luke 13:21. “Blessed is the judge who leavens his judgment” is one saying.3|
Israel Abrahams suggests that as “‘leavened’ bread was in itself more palatable as an article of food than unleavened, the metaphorical use of ‘leaven’ sometimes expresses an improving process.”4
|NEUTRAL||Leaven is prohibited during Passover and the Feast of Unleavened Bread. The original prohibition was simply a physical reminder of the haste in which we left Egypt (Exodus 12:34-39, Deuteronomy 16:3). Unleavened bread is also mentioned in Genesis 19:3 and 1 Samuel 28:24 as a product of haste.||The tendency to permeate can be seen as positive or negative. In conjunction with God’s kingdom, it belongs in the positive category, while we see the negative below.||The rabbinic writings discuss the legal aspects of dealing with leaven – such as how to properly cleanse one’s house of leaven prior to Passover. We need not go into the details of halachah, or Jewish law, here.|
|NEGATIVE||Leaven could not be offered on the altar (Leviticus 2:11, 6:17* [*10 in Hebrew numbering], 7:12, 10:12). The Bible does not say why, but most think that it is because leaven spoils and corrupts, making leavened food unsuitable to offer to God. (See New Testament section on leaven as a symbol of sin.) Leaven has been called “the arch-symbol of fermentation, deterioration, and death and, hence, taboo on the altar of blessing and life.”1 (An alternative possibility is that nothing living was to be offered on the altar, and yeast is a living organism.2)|
- Jacob Milgrom, Leviticus 1-16: A New Translation with Introduction and Commentary (Anchor Bible; New York: Doubleday, 1991), p. 189.
- Mentioned in Gordon J. Wenham, The Book of Leviticus (New International Commentary on the Old Testament; (Grand Rapids: Eerdmans, 1979), p. 71.
- John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, vol. 2 (Peabody, MA: Hendrickson, 1989; orig. 1859), p. 233, citing medieval commentator David Kimchi on Isaiah 1:17.
- I. Abrahams, Studies in Pharisaism and the Gospels, First Series (Cambridge: At the University Press, 1917), p. 51.
- Babylonian Talmud, Berakoth 17a; the note is found on p. 100 of the standard Soncino edition.
- Babylonian Talmud, Rosh Hashanah 3b; the note is found on p. 9 in the Soncino edition.
- Joseph L. Baron, A Treasury of Jewish Quotations, rev. ed. (South Brunswick: Thomas Yoseloff, 1965), p. 273, citing David b. Zamiro, Responsa (16C) 1781, #576.
- Ibid., citing Katz, Tzofnat Paaneah (1782) 1833, p. 228.
- Jews from Spain, the Mediterranean and the Middle East.
- Heinrich Guggenheimer, The Scholar’s Haggadah: Ashkenazic, Sephardic, and Oriental Versions (Northvale, NJ: Jason Aronson, 1995), p. 6.
- Craig S. Keener, Matthew (Downers Grove: InterVarsity Press, 1997), p. 268.
- Abrahams, op. cit., pp. 51-52, citing Sukkah 56b in the Talmud.
Scholar in Residence, Missionary
Rich Robinson is a veteran missionary and senior researcher at the San Francisco headquarters of Jews for Jesus. Rich has written several books on Jewishness and Jesus, and he received his Ph.D. in biblical studies and hermeneutics from Westminster Theological Seminary in 1993.