פרשה: בא · עלייה: חמישי (הוד)

ויקרא משה לכל זקני ישראל, Moses called all the elders of Israel, etc. Although G'd had told Moses to speak to the whole community of Israel we must interpret this commandment as similar to Leviticus 4,13 where the Torah speaks of: "if the whole community of Isael committed an unintentional sin, etc." In that instance the Torah also refers to the elders, as Torat Kohanim explains on that verse. The words following, i.e. ויאמר אליהם, may mean that Moses addressed the rest of the people just as became customary with informing the people of any of the other commandments of the Torah.

Alternatively, Moses only told the elders and they in turn told the people. In that event this commandment would be different from all the other commandments in the Torah. The reason that the Israelites were not addressed by Moses directly could be that they had not yet entered the holy covenant, had not yet been circumcised. As a result they needed an additional intermediary. The elders had their own method of prevailing on the people to accept this legislation.

ושמרתם את הדבר הזה, "You will observe this matter." According to the plain meaning of this verse the Torah tells that such matters as the sprinkling of the blood of the paschal lamb would also be performed in future generations. However, we have no reports to indicate that these details were ever observed again. We do not find that either the Mishnah or the Talmud ever instituted this as a rabbinic requirement. I believe that the words לחק לך on the one hand, and ולבניך on the other hand, mean that the application of the Passover law is not identical for future generations. As for as you, i.e. the present generation is concerned, all the aforementioned details apply. As to לבניך עד עולם only certain details of the Passover in Egypt will apply. The verse relies on legislation repeated in the Torah elsewhere to arrive at the pertinent observances to be observed in the future. The repetition of the purpose of these observances in Egypt, i.e. to keep the angel of death away from the homes of the Jews makes it plain that certain of the details would not apply in the future when G'd would not kill the firstborns.

והיה כי תבאו אל הארץ, "It will be when you come to the land, etc." According to the plain meaning of the verse the commandment mentioned here does not apply until after the Israelites enter the Holy Land. If that were so, however, why did G'd appear to have changed His mind when He commanded the Israelites to observe the Passover in the second year of their wanderings in the desert "at the appropriate time and in all its details" (Numbers 9,1)?

It would appear that this verse contains an assurance that if the Israelites would conduct themselves meritoriously they would already observe the following year's Passover in their homeland. The delay occurred only because of the Israelites' disobedience and rebelliousness which commenced already before the completion of the Exodus at the Sea of Reeds (compare Psalms 106,7: "they rebelled at the sea, at the Sea of Reeds"). All these factors delayed the conquest of the Holy Land. When G'd saw that they were still in the desert He had to issue a command that they should observe the Passover even in the desert. Up to that point in the Book of Numbers they had only been commanded to observe the Passover once they arrived in the Holy Land. While it is true- as the prophet Isaiah has said- that G'd knows of all future developments in advance (Isaiah 41,4), He had held back with issuing instructions which would indicate that the trek through the desert would be beset with problems.

וילכו ויעשו בני ישראל כאשר צוה השם, The children of Israel went and did as G'd commanded, etc." The Torah had to repeat כן עשו, "they did so," to underline that they obeyed what Moses had commanded them in the name of G'd though they did not understand the meaning of all these regulations. Had the Torah not written the words כן עשו, we could have thought that they did so because they understood it all.