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© 2015 John D. Brey.

In the context of the original commandment concerning unleavened bread, there was one particular place, and one particular process, whereby matzah (unleavened bread), was produced, such that the commandment gained its spiritual meaning in association with that place, and that means of production. Modern production of matzah, is, perfectly obviously, and honestly, a demotic, idolatrous, distortion of everything important, in a spiritual sense, about matzah production, and its purpose, post-Passover.

At the time of writing, bread was produced in a kneading-trough. A small piece of an earlier batch of bread was placed in the kneading-trough to transfer the chamets, the leaven, to the new batch. When Moses told the Jews to eat unleavened bread, he was signifying something specific about unleavened bread. -----It's not magic. It's not the making or the eating of the bread that's the point of Moses’ having Israel bake and eat unleavened bread. It's what the unleavened bread signifies that's important. To make, and eat, unleavened bread, simply because Moses commanded it, or because one thinks there's something magical, or spiritual, or "Jewish," about baking and eating it, oblivious to the significance of the bread itself, is idolatrous.

At the end of Exodus chapter 12, Moses gives the ordinance of the Passover, its primary purpose being to make sure only circumcised people eat the unleavened bread. Then immediately afterward, in chapter 13, he speaks of "opening the womb" being the sign of the Jewish firstborn who is sanctified (like the bread with no leaven). He literally connects the "opening the womb" with the unleavened bread. . . But the kicker is verse 12:34, where the word "kneading-trough" is used in connection with the unleavened bread.

The word "kneading-trough" is miseret משארת. The miseret is the place where the bread gets its leaven. Leaven being the thing that presumably leads to all births whereby the womb is already open such that a Jewish firstborn can't set himself apart in the prescribed way (opening a closed womb). The kneading-trough fulfills an important place in the symbolism. And since it's the place where leaven is added to the bread, it's not really a stretch to think of it as symbolic of the male organ, through which original sin, and thus death, enters the womb, when the male organ "opens the womb" for the first time.

The word miseret משארת is the word used for "male" (and particularly a husband) מת with the word for "leaven" שאר right in the middle. ---- In other words, the very word used to speak of the place leaven is added to the dough, the "kneading-trough" miseret, is the word for "male" with the word for "leaven" smack dab in the middle.

In the same context that Moses makes circumcision the qualification for eating the unleavened bread, a context where he speaks of the first born Jewish male opening a closed-womb, we see the "kneading-trough," which clearly represents the male organ, being removed (circumcision), from the process of making the unleavened bread ----eating being symbolic of entrance into a covenant. . . And it gets worse for anyone ignoring the symbolism since the same word that speaks of a male or a husband, מת, also means “death.” Since leaven represents the original sin, and thus death, it's too convenient that two words that mean death, מת and שאר are combined in the word "kneading-trough," miseret משארת (“leaven” שאר inside the “man” מת).

The kneading-trough is put away from the unleavened dough, and thus the unleavened bread; the bread, the eating of which signifies the Mosaic covenant, which is a furtherance of the Abrahamic covenant, which, the Abrahamic covenant, is, per Rabbi Hirsch, a renewal of the original covenant between God and man, pre-original-sin, which is to speak of returning mankind to the status he had prior to the original sin, which was the first time the miseret was used, such that that first bread was the bastard Cain, who is the first murderer, and the first instance of bread leavened with שאר, which is removed in the case of the first actual Jewish firstborn.

If it's acknowledged that מת means "male" or "husband" (Gesenius), and that שאר mean's "leaven," which means "sin" and "death," then the irony continues since reversing the letters of שאר (leaven) spells the word ראש (first, as in first born), while similarly reversing the letters that mean "male" or "husband," מת, spells the word תם (tam) which means not just "perfect," but a perfection through elimination. Speaking of milah (circumcision), i.e., the process that removes the miseret where the leaven is added to the batch, Rabbi Hirsch says:

It seems to us a note worthy peculiarity of the Hebrew language that it uses the same word [תם] in one and the same form to express the idea of "ceasing to exist" and that of "completion" ("wholeness" or "perfection"). . . In most of the verbal forms, it  [תם] designates a complete cessation of existence . . . At the same time, it denotes the consummate perfection of existence.

Collected Writings, Vol. III, Milah.

The miseret, kneading-trough משארת, which is the male-organ, the organ that opens the womb in a non-Jewish pregnancy (to add leaven), is spelled such that it speaks of that part of the "male" (or precisely "husband") מת, through which original sin שאר, enters the womb, opening the womb prematurely, such that the product of this sin-laden bread-making is contaminated with leaven.

Reverse the non-Jewish dynamics of conception, and pregnancy, which is to say cause the miseret, the husband's male-organ, to "cease to exist" תם (reverse the very word מת to make it תם), reverse the original sin, the leaven, שאר, make it ראש, "first," or "firstborn" . . . and you've justified the Jewish law that says the cessation of the father's role in conception and birth is the requirement for a Jewish firstborn; you've justified the idea that the blood of the father's male organ (representing its cessation תם) is "whole" and "perfect" תם, such that the perfecting of the conception, the firstborn, comes through the cessation of the father's role in the pregnancy (brit milah).

All of these concepts exist in one passage of scripture since Moses makes circumcision (cessation of the father's role in conception) the requirement for making and eating unleavened bread, and in the same place speaks of sanctifying the firstborn who "opens the womb," which must obviously be closed if the father's role in the bread-making has "ceased" תם. All of this is required in order to make "perfect" תם bread, i.e., the first Jew born from a Jewish mother's closed-womb (John 6:53).

מֶת or מַת not used in sing. a man (Æth. ምት፡ a man, specially a husband). In the Hebrew language itself, traces of a singular number are found in the pr.n. מְתוּשָׁאֵל, מְתוּשֶׁלַת (מְתוּ is a construct form, like אָב Chald. constr. אֲבוּ; שֵׁם, שְׁמוּ, whence שְׁמוּאֵל; פָּנִים in sing. const. פְּנוּ, whence פְּנוּאֵל), and also in the Punic, as Metuastartus (מְתוּ עַשְׁתֹּרֶת) i.e. man or worshipper of Astarte, Muthumballes, i.e. מְתוּבַעַל man of Baal.

Gesenius, W., & Tregelles, S. P. (2003). Gesenius’ Hebrew and Chaldee lexicon to the Old Testament Scriptures. Bellingham, WA: Logos Bible Software.

 †[מַת S4962 TWOT1263 GK5493 n.m. male, man (מְתוּ־ in n.pr.; Zinj. מת coll. males, male offspring; Assyrian mutu, husband; Ethiopic ምት (mət) id.; cf. Egyptian m-t, phallus, male, Steindorff in BaNB § 2 b, δ);—only pl. מְתִים Jb 11:3 + 3 times, מְתִם Dt 2:34; 3:6 + Ju 20:48 (probably), for MT מְתֹם, so GFM; cstr. מְתֵי Gn 34:30 + 13 times; sf. 2 fs. מְתַיִךְ Is 3:25; 3 ms. מְתָיו Dt 33:6;— 1. males, men, Is 3:25 (|| גְּכוּרָתֵךְ); more distinctly, עִיר מְתִם (וְ)הַנָּשִׁים וְהַטָּף Dt 2:34; 3:6 every city of males (male

Brown, F., Driver, S. R., & Briggs, C. A. (2000). Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. Oak Harbor, WA: Logos Research Systems.

Gesenius and Brown-Driver-Brigss say that מת mean's "male" or "husband." According to BDB, in Egypt the consonants (MT) meant "phallus." ----So if you take the word for "male," or "phallus" מת and place the word for "leaven," שאר right in the middle מ–שאר–ת, you have the word miseret. The miseret is the "kneading-trough" where leaven is added to the dough. The miseret is the thing that was eliminated when the unleavened bread was manufactured.

Yes, מת means "death." The male organ is the biological analogue to the angel of death. "Leaven" is the material used to pass death from one generation to the next. The "male" is the transfer mechanism. The phallus is the transfer mechanism. -----The prerequisite to eat unleavened bread is that one remove the biological miseret, the phallus, ritually at least, circumcision. Moses makes it clear that no one can eat unleavened bread with a ritually intact (uncircumcised) phallus.

It's often necessary to get beneath the English translation, since the spirit is more alive in the sacred text of the Hebrew. . . . Unfortunately, modern Judaism's penchant for dead-relics, and demotic religious formalities, tends to straight-jacket even the living elements of the Hebrew text. -----For instance, it's true that the Hebrew consonants MT (mem-tav) מת are related to the "phallus," the "male," as the source for the transfer of original sin to the embryo-fetus. "Leaven," then, represents the material through which sin and death is transferred from one generation of bread, or people, to the next. The relationship between making bread and making love exists in the text of the scripture.

And it's not a mere anomaly that if you take the word for "male" or "phallus," מת and insert the word for leaven שאר you get מ–שאר–ת, the word for the "kneading-trough" where leaven is added to the new dough. If someone gets that far, can see that far, then lets say we remove the "leaven" שאר from the making of the bread (and love), such that we're left with the letters מת (which also means "death").  . . Well . . . an evangelistically minded Jew would gladly tell you that the letter mem מ represents the "womb," while the letter tav ת represents "judgment" (the tav is a ligature for the word "judgment" דן --- squeeze the dalet ד and the ן together, and the two letters spelling "judgment" become the one letter representing "judgment" the tav, ת which in the Ktav Ivri script was a "cross"). The tav ת is the mark of "judgment," the mem מ is the symbol of the womb, such that together they spell the place where "judgment" is passed on in the womb מת: the word for "male" and "death." ---- The male organ is the source of "death" in the womb. The "male" member of reproduction produces the "death" sentence we're all born under the first time we're born.

Wouldn't it be bizarre if since the Abrahamic covenant is about rescinding the death sentence passed on through the male-organ, and since all these letters are evangelizing us of these things, the symbol of the Abrahamic covenant was the elimination of the male organ מת that represents a "death sentence" ת (so to say) for the womb מ?

Let's test it out using the hermeneutic above.

If we remove the "leaven" שאר through which death passes on to the new generation, through re-generation, we're left with the word for the male organ, and death מת. But lets take the letter that represents the Jewish firstborn, called the Tsaddik, the person born "righteous," by reason of a circumspect conception. The letter representing the "righteous" firstborn is the letter tsaddi צ. The letter tsaddi צ represents the "righteous" (the very word "tsaddi" means "righteous") firstborn born of a circumcised conception. We want to get rid of the leaven שאר and place a righteous firstborn in place of the leaven (i.e., a circumcised conception). We thus have the letters מ (womb) ת (judgment) and in place of leaven we have the tsaddi צ. We've replaced the word מ–שאר–ת with the word מ–צ–ת.

. . . But if the Tsaddi, the righteous firstborn is born of a circumscribed pregnancy, i.e., no death מת and no male מת (assuming circumcision is the removal of the organ of death, and judgment) then since "judgement" comes through the male, death comes (literally) through the male organ, the righteous firstborn shouldn't be subject to death; he shouldn't be under "judgment." The power of "death" and "judgment" דן (din, the two letters which combined form the letter tav) has been broken, like the organ through which the judgment passed.

As fate, or divine providence, would have it, the letter heh ה is a broken tav ת. The heh ה represents the breaking of the power of din, "judgment," such that the very letter heh ה is a broken tav (the power of "judgment" is broken). The Tsaddi, the righteous firstborn, when placed in the womb מ in place of the "leaven," שאר breaks the power of judgment ת, breaks the letter of judgment ת, to become a heh ה (a broken tav). 

Combine the new letters, the mem מ (womb) --- the tsaddi צ (righteous firstborn) --- and the broken tav, the heh ה, and you have the word מצה. ----An evangelistically minded Jew will be glad to tell you that the word מצה is the word matzoh ----- unleavened bread.

When a new loaf of bread was going to be produced, a woman would take her hand, or hands, and knead the miseret (where the leaven resided,). After that she would place it into the oven from whence a new loaf would emerge. When a new child was going to be produced, a woman would take her hand, or hands, and knead the miseret for a while, after which she would place it in the warm oven from whence a new child would eventually emerge.

As Mircea Eliades points out, the ancient mind easily made sense of such correlations, since that's the nature of the sacred hidden in the profane. On the other hand, the modern mind, the demotic mind, severed from its spiritual source, represses the clear and obvious associations as though it can't see them; and sadly, it's not a ploy, or mere technique. The repressed mind really is blind to those things it represses. ----Unleavened bread forgoes the kneading. It foregoes the addition of the miseret, which is the word for "male" and "death" and "leaven," combined into one clear and unmistakable symbol, the "male organ" the removal of which (ritualized in circumcision) is the prerequisite for partaking in the feast of the unleavened bread (John 6:35).