HaRav Avraham Yitzchak HaCohen Kook zts"lFirst Ashkenazi Chief Rabbi of Israel, revered and famed Torah sage, philosopher, writer, poet, iconic and beloved leader of religious Zionism and the return to Zion (1865-1935).
Rabbi Chanan Morrison writes:
Many years ago at a Seder I attended, one of the guests raised a difficulty in the Torah's account of the Exodus which he felt was insolvable. None of the answers offered to him satisfied him. Over the years I have searched for a solution to this problem; only recently did I discover that Rav Kook dealt with this apparent contradiction in one of his Sabbath meal discourses:
Each year at the Passover Seder we ask: "This matzah - what is the reason for it?" And we reply that the dough of our ancestors did not have time to rise before God revealed Himself and redeemed them. As the Torah relates:
"They baked the dough that they brought out of Egypt as unleavened matzah, since it had not risen, for they were driven out of Egypt and could not delay" (Ex. 12:39).
But is this the real reason that the Israelites ate matzah? On the first of Nissan - two weeks prior to their hurried escape from Egypt - they had been commanded: "On the evening [of Passover], you will eat matzot" (Ex. 12:18).
So why did our ancestors eat matzah? Was it because they needed to leave Egypt in a hurry? Or because God had commanded them to eat matzah?
Two Types of Matzah
The Sages distinguished between two levels in the mitzvah of eating matzah. On the first night of Passover, it is obligatory to eat matzah. During the rest of the holiday, however, eating matzah is optional. According to many authorities, even though one is not obligated to eat matzah on these days, by doing so one fulfills a mitzvah.
Now we may answer our original question. There are in fact two aspects to this mitzvah: a Divine command, and a commemorative act. We eat matzah on the first night to fulfill God's command, "In the evening you will eat matzot." This matzah is an obligatory service of God, an expression of Yir'ah– our reverence for God and acceptance of the binding nature of the Torah's commandments.
The optional matzah of the rest of Passover, on the other hand, is a symbol of our hastened redemption. It reminds us of a time when 'the King of kings revealed Himself' and redeemed us. This is a voluntary mitzvah, an expression of our Ahavah – our feelings of love for God and appreciation for His great kindnesses to our ancestors and to us.
Which service of God is greater - Ahavah or Yir'ah? The Ramban (Ex. 20:8) concluded that Ahavah is greater. For this reason, positive mitzvot - which express our love of God - are greater than negative mitzvot, which express awe. Thus, if there is a clash between them, the positive mitzvah takes precedence (Yevamot 21a).
Avodat Hashem in the World to Come
We find a very peculiar statement in the Talmud. After the resurrection of the dead, the mitzvot will be annulled (Niddah 61b). Does this statement not contradict the fundamental principle that the Torah is eternal and will not change?
In fact, the mitzvot themselves will not change. What will change is how they are performed. They will no longer be observed as obligatory commandments of Yir'ah, but as voluntary acts of Ahavah, expressing our love of God and His infinite grandeur.
The Talmud in Pesachim 119b describes a great banquet that God will prepare for the tzaddikim in the World to Come. At the end of the feast, God will bestow the honor of reciting the grace after meals to Abraham, Isaac and Jacob.
But why should they be given this special honor? The Sages determined that one who performs mitzvot out of obligation is greater than one who fulfills them voluntarily (Kiddushin 31a). Why should the Patriarchs be given this final honor? After all, their mitzvot were on a lower level, performed voluntarily, before the Torah was given at Sinai?
Nonetheless, the mitzvot of the Patriarchs contained a special advantage. They performed their mitzvot out of Ahavah, which is higher than Yir'ah. Their mitzvot reflect the path of the future world, when the Torah will be observed naturally, purely out of love.
The future path of serving God with Ahavah is thus rooted in the very inception of the Jewish people - in the spiritual lives of the Patriarchs, and in the voluntary matzah which commemorates the redemption from Egypt.
First Discipline, then Love
The order is significant. We begin with the path of mandatory observance, through the discipline of Halakhah. This is the fundamental path of serving God - the service of Yirah, obedience and submission. The initial mitzvah of eating matzah, on the first night of Passover, is thus mandatory.
But we continue with the higher path, serving God through love and Ahavah. During the remaining days of Passover we fulfill the voluntary mitzvah of eating matzah - matzah that symbolizes God's promise that He will redeem us, acharit k'reishit, elevating us in the end of days just as He did long ago in Egypt.
(Adapted from Shemu'ot HaRe'iyah vol. IV, Pesach (1929)), sent to Arutz Sheva by Rabbi Chanan Morrison, RavKookTorah.org)
1. Chizkuni on Exodus 12:18; Ma'aseh Rav, the compendium of practices of R. Elijah, the Gaon of Vilna.