Between the Torah’s description of the Plague of Darkness and the Plague of the Death of the Firstborn, we find a section that discusses an entirely different issue – the laws of the upcoming Passover, together with the laws for all Passover celebrations that will follow. Already at this point, the Israelites are commanded to take a lamb that they will sacrifice at the appropriate time, and, perhaps, to circumcise themselves, as well. The Torah relates that the Israelites listen and accept the commands, and that they fulfilled them according to the teachings of Moses and Aaron. The biblical text states, “And the children of Israel went, and they did as the Lord had commanded Moses and Aaron, so they did” (Exodus 12:28). These dry words describe a radical upheaval in the spiritual lives of the Israelites – one that had not been experienced previously. When Moses first came to Egypt, he was received by the people with anger, which we know Moses perceived by his statement, “But, behold, they will not believe me, nor hearken unto my voice” (Exodus 4:1). The Torah describes how at that time “they did not listen to Moses on account of their despondency and the cruel bondage” (Exodus 6:9). But now, they did listen.
The Mekhilta learns several things from the verse that attests that they listened to Moses, based on the fact that the word vaya’asu – “and they did” – doesn’t fit with the context of the verse, which should have said “and they went to do” in future tense. The closing words of the verse are also difficult to explain. Why does it need to say ken asu – “so they did”? These textual difficulties lead the Mekhilta to suggest that the repeated expression of “they went and they did” teaches that they received a double reward for two actions. The word vaya’asu – “and they did” – teaches that God credited them for their intention to follow the commands as if they already did them. Furthermore, the closing words, ken asu – “so they did” – teach that the leaders, Moses and Aaron, also performed what they had been commanded to do (Mekhilta d’Rabbi Ishmael, Bo, 12).
In offering this interpretation, the Mekhilta is pointing to a number of significant changes taking place at this time. The first change is the expectation of reward, meaning an understanding of responsibility and justice. God now is the Commander, and therefore He is obligated to reward those who accept His words. The second change is the fact that the Israelites are no longer judged solely based on actions and accomplishments; from now on they are measured by their spiritual values, thoughts and desires, and their relationship is with the Creator, who knows the intentions of all His creations. The final change reflects the liberation from a world where men are not subject to the same set of laws and commandments, that is, the reality of equality before God and the unity of God. These three teachings may appear obvious to us, but were certainly a light in the Egyptian darkness for the Children of Israel.
Nachmanides brings this midrash, but he reads the verse differently. According to his approach, the repeated use of the words “and they did” indicates absolute obedience, and the exact – almost frozen – fulfillment of Moses' command:
They left Moses and went to their flocks to perform the Pascal sacrifice in the evening. The Bible repeats the expression “and they did” in order to emphasize that they made sure not to leave out anything they were commanded, as I explained regarding Noah (Genesis 6:22). Similarly, regarding the Tabernacle, “And Moses examined all the work, and, behold, they had done it as the Lord had commanded, even so had they done it” (Exodus 39:43). The Sages, however, offer a midrash… (Nachmanides, Exodus 12:28).
Nachmanides’ words bring us back from the revolutionary, theological level to the human, operational level. Still, his approach can also help us understand the Israelite’s situation and mood.
What is it that encourages the Children of Israel to be so careful in their actions and to fulfill God’s commandments precisely as they were given?
At this point in time, the Children of Israel have an immature conception of the commandments. It is difficult for them to understand the nature of the instructions they receive, to interpret them, to be creative with them and to show inventiveness with them as their descendants will do in all generations to come. The Israelites are living with the tension of a God who appears before them with “great noise and rumbling” (see Ezekiel 3:12). They have been brought to a level of comprehension that there is a larger Force that directs the world and all that takes place there. The gap between them and this Force is bridged by the receipt of active commandments. Their fear and trepidation, together with their inability to fully understand the deep meaning of their obligations, lead to a radical adherence to the text.
Nachmanides’ parallel reference to the Tabernacle teaches that there is a broad religious concept here. Just as the Tabernacle is not derived from existing reality but from spiritual and heavenly principles that cannot be fulfilled except by being precise in their execution – so do the Israelites understand the commandments that they have received, as a collection of metaphysical, magical acts that defy explanation and cannot be fulfilled expect by means of perfection. Just as it is necessary to be precise when entering a combination lock code – even a change in a single digit will prevent the lock from being opened – so the word of God is a code, a Godly secret to those who fear Him (see Psalms 25:14).
This model of an approach to Jewish law is described by Rav Kook as follows:
Since as all of the Torah’s commandments possess a special character and unique aspect, we must not make up on our own a meaning for a commandment other than what is written in the Torah. Even when the Torah only intimates the reasoning behind a commandment without being explicit, it is impossible to replace that idea with another. This is a central rule regarding the commandments that cannot be changed or replaced in a manner different than that given by the Torah (Da'at Cohen, Responsum 197, On cremation).
The initial steps that an individual takes in coming to recognize God are usually motivated by awe and fear. They lead the individual towards a “Karaitic” reading of the Bible, that is, to a literal understanding of the commandments. We find that these elements of strict adherence to every jot and tittle, and the fear of even a slight deviation from the command, are expressed in popular attitudes towards the laws of Passover over the generations. One example is the law that leaven is forbidden even if a miniscule amount falls into a mixture on the holiday. Similarly, the stringencies that surround the laws of Passover from its inception can be explained in this way. This can also help explain certain elements about Passover that perceived as a type of “Day of Judgment,” like viewing leaven as a metaphor for sin, and how the search for leaven is symbolic of spiritual introspection.
The spiritual development engendered in the transition from the written Torah to the Oral Law brings with it a certain degree of freedom, imagination and inventiveness.
Maturation and transitioning from one stage of religious consciousness to another, however, does not suggest a complete replacement of religious sensitivity. The later stage cannot be sustained if it does not have a solid foundation based on integrity, strictness and commitment. To what can this be compared? To a person who lacks the neurological abilities to activate his body. Such a person requires physiotherapy that acts directly on the muscles and the body. An expert who knows how to precisely move the appropriate parts of the body will stimulate the correct regions of the brain. Once they are triggered, they will be able to move the limbs of the body on their own, with greater freedom, flexibility and independence.
The elementary, rigid stage, enables the construction of a different approach to detail and to the rules of Jewish law. It enables the development of a deep relationship, and leads to sensitivity to additional dimensions of the law in the space in which it operates. Serving God from a broader perspective is the next stage of the Passover experience. From the new point of view, all of the details appear as a work of art, so that the strict commandments become enveloped with an element of love and tenderness.