Let us take this thought and bring out a deeper understanding of geulah and redemption. We make the beracha of Asher Yatzar every morning in which we declare that we have openings and orifices that lead in and out of the body such as the mouth and nostrils. These are natural and inborn in the human body. However, there are openings in the body that are not natural and that man has to create himself through his bechira. The more he chooses the neshama and the yetzer tov over his bodily desires, it is as if he is making spiritual windows in his body to allow the light of the neshama to shine through. Pharaoh called his advisors together and said הבה נתחכמה לו פן ירבה let us become smart to him upon which the gemarah (Sotah11) comments that the singular form of לו refers to the מושיען של ישראל , the redeemer of Yisrael, Hashem. However, the Sefas Emes writes that the savior of the Jewish Nation is the Pinteleh Yid which is an awesome light that lies deep inside one’s body. The fear of Pharaoh was as long as it is concealed and unawaken we have nothing to worry about. However, פן ירבה perhaps it will begin to expand and shed its light on the body of the Jews making them now aware of the G-dliness that lies within them, ונלחם בנו they will then stop tolerating their situation and will begin fight against our decadence and culture, ועלו מן הארץ they will extricate themselves entirely from all earthliness. True  freedom is to elevate the body to holiness by creating spiritual holes and windows in it to reflect the inner light of the neshama and thereby become a whole and complete entity working together as a divine unit.

These holes and windows that man creates in his body through correct choices of bechira  are called bringing closer the redeemer מושעין של ישראל . in Lashon Hakodesh the word for hole is חור. This same word means clarity and light in Aramaic. The connection between the two is that the cravings of the body is theשוחד the bribery that blinds and makes decision making opaque. The greater amount of openings that we create in our bodies for the inner light to surface and enlighten the body, the greater the clarity we have in our moral decision making. The word לו in the interpretation above of the Sefas Emes takes on an even deeper meaning as it hints to the Ohr Haganuz on the first day of creation which lasted for 36 hours gematriah לו and was also concealed like the Pinteleh Yid. Yet both are accessible to be revealed through man’s bechirah, for the key to geulah and the revelation of the ultimate light, lies in man’s hands.

This is what we are hopeful for when we ask in the Haggadah לשנה הבאה בני חורין. Indeed we are asking for freedom but only the type of freedom that comes through בני חורין individuals who choose neshamah over the body and thereby create spiritual holes to transform even the guf into holiness.

This is the difference between chametz and matzah. Chametz has a life and will of its own unlike the matzah. The dough of both symbolizes the body as Rashi explains in the creation of Man (Bereishis 2,6). The matzah is low symbolizing humility and nullification to the neshamah unlike the chametz which rises symbolizing haughtiness and an inflated ego. The matzah unlike the chametz is made with holes. Perforation of the dough, after being rolled into shape and before baking, enables air bubbles to escape, and prevents the dough from rising and swelling during baking. By eating only matzah on Pesach the Torah is sending the message that our mission is to become בני חורין by creating windows and holes on our bodies to access the ohr of the neshama. Through the holes and windows that one creates in the matzah and hence his body through every bechira which is ratzon Hashem, he gains clarity of vision (חור ) and purpose as the word matzah suggests מציץ.

A deeper understanding of our obligation of creating holes with our bechira tova can be gleaned from Chazal who obligate to check for chametz in the chorin which means holes as we explained above. Here is demanded from us an even higher level of avodah. That even within the windows of our bechira tova we must check for chametz to ensure that there is no haughtiness and we chose to do the mitzvah with the purest intentions.

We can say that this refuah of matzoh to the guf is hinted in the passuk בערב תאכלו מצות .  The word erev doesn’t only translate as night but also as mixture. The Torah is suggesting that Pesach is a special time that when one eats matzos, he acquires  the segulah to make his thought process unclouded from the seductions of the guf and see uncompromisingly the unadulterated desire of Hashem.