Rabbi Rason Arusi: Rough Translation
The rush in leaving Egypt
The central subject of this week's parsha is the going out of Egypt. Because of the last three plagues: locusts, darkness and the first born children, as it is explained in this week's Parasha, the plagues caused (brought) Israel to leave Egypt. And the commandments that were given to Israel, near to their going out of Egypt, and that surely the details in this parasha, were given to us because of Israel's leaving of Egypt.
Here is one characteristic of the Israel's leaving of Egypt, the exit was rushed. As it is said in explicit detail in the book of Devarim/Deut 16:3: "Do not eat any leaven with it. As part of the (celebration) you shall eat matzah for seven days. This shall be hardship bread, since you left Egypt in a rush." And also in Parasha Bo, our fathers rush their stay by exiting from Egypt, [subsequent or coming back] to the expression. Here you see before the plague of the first born the children of Israel (were) ordered to sacrifice a korban pesah (Passover Offering) and to eat it: "Eat the sacrificial meat during the night, roasted over fire. Eat it with matzah and bitter herbs" (Shemoth 12:8).
The RMb"M already explained (in "Moreh Nevukhim" / A Guide for the Perplexed ח"ג ,מו) : "Roasting over fire is fast cooking, and thus (so is) baking maztoth, this is baking quickly....because there was not sufficient time to boil it (the meat) or to prepare other food, even the delay caused by breaking the bones and extracting their marrow was prohibited;"
Here you see our fathers were commanded "regarding the one principle laid down for all these rules, 'You must eat it with your waist belted, your shoes on your feet and your staff in your hand, and you must eat it in haste.' (Shemoth 12:11 / Moreh Nevukhim ח"ג ,מו).
And they were also thrown out. Like sheep, all the first born (sons) in Egypt in the middle of the night, Pharaoh and the Egyptians [to] drove Israel away immediately, "The people (Egyptians) were also urging the people (Bnai Yisrael) to hurry and leave the land, 'we are all dead men' they were saying'." (Shemoth 12:33). And because of our fathers being driven out from Egypt in a flurry, the bread was baked matzoth, "for it was not leaven, they had been driven out of Egypt and could not delay, and they had not prepared any other provisions." (Shemoth 12:39)
And indeed in a version of the Hagada of the RMb"M, and thus in versions of all the Jews of Yemen, the hagadah begins with this pesiqa: "In urgent haste we left Egypt" and the Targum (Onkelos/ Aramaic) refers to pasuq "for in a hurry, we left Egypt", and only after that it says "this is the bread of affliction".
In Moreh Nevukhim: the RMb"M teaches, there, writing: "for just as the matza was made in a hurry... they quickly roasted (the lamb)... lest one of them would be late or delay...and it is said, they ate in haste. Whilst the object of these rules (ie: to cook quickly) was to act in a show of hurry and haste in order that no one should be too late to leave Egypt with the main body of the people, and thus exposed to the attacks and the evil designs of the enemy. These temporary commandments were then made permanent, in order that we may remember what was done in those days 'And thou shalt keep this ordinances in his season from year to year' (Shemoth 13:10)
As it is said, the going up out of Egypt happened in haste and was done in a hurry, in order that no (one) become isolated (while) taking their time. Lest one took his/her time and did not leave as with the main body of people, and be hurt. The same is true for our study of these things, (it is a command for us) for generations, to bring a korban Pesah and eat it roasted, and for eating matza, both expressions (in our teachings) relate to the haste of leaving Egypt, in order to remember the going up out of Egypt.
However regarding this there is a question... surely from the factual point of view our fathers left in haste from Egypt, and according to the RMb"M, in order to save all the isolated ones (ie: left behind) ....but what is the benefit, and also by Passover-- later generations remember the haste? and more: you see by Passover that later generations do not compare to the whole thing to Pesah of Egypt. Here you see in the Pesah of Egypt a command to take from (the) tenth of the month, and so their was a delaying requirement of touching blood (soaked) bunches of hyssop (RMb"M identifies it with wild thyme) to the door (beam) and the (to) two doorposts, and eating in haste, and these things are not used (done) by Pesach in (later) generations (RMb"M, Qorban Pesah : י , טו ). And concept of haste in leaving Mistrayim is important, here you see for all the few that it is necessary to eat the Pesah (for generations) also in haste, remembering this for the Pesach of Egypt.
The for saving wonders of Egypt
And indeed one must compare to discern between two categories of rushing: Rushing as an expression to urgently save and miracles of (our) fathers from Egypt, in the sense of one moment before the end. (And then there is) rushing as an expression for the briskness of the fathers as they already acted in Egypt as though it was HaShem's people in HaShem's land. With the first category of rushing there is a need to commemorate for (all) generations, in order to remember our teaching and birth as a nation was miraculous. And we are not liable with all the requirements that are fathers in Heaven had. And these were in order to know of HaShem (and how) exported us to leave from the house of slavery in order become his servants. And the second category of rushing is already not to be able to exist forever, for after they already become haShem's people in haShem's land.
For the concept of rushing described in the first category, we have to remember about Pharoah and Egypt from the beginning of slavery until the plague of the first born, this did not determine Bnai Yisrael's exit from Egypt, in spite of the movements of the Ten Plagues, this occurred as a result of them going up and (rebelling) with this concept. For as you see they placed (were guided) close to (through) the fear (apprehension) of standing to resist as it is said "we must deal wisely with them, otherwise they will increase so much that if there is war, they will join our enemies and fight against us driving us from the land" (Shemoth א " י). And if the children of Israel were not miserable with hard slavery, it is doubtful there would exist for them a real concept of destiny to become HaShem's people in HaShem's land. And after they already settled in Egypt, in the religion and culture, until later, they also were in great distress, they did not listen to Moshe even for there redemption, "Moses related this to the Israelites, but because of their disappointment and hard work, they would no longer listen to him" (Shemoth 6:9)
Therefore, as far as one is concerned of the Divine Presence (settlement), the crying of Bnai Yisrael in Egypt and their poverty there, so to speak is an expression to it that is of one of wait and their children . And the plagues of HaShem are what defeated the Egyptians, the subduing the resistance of the Egyptians, and their children and the panick towards the future. And these plagues also convinced the Children of Israel, by substantiating their faith in HaShem, and substantiations with tidings of their redemption according to the convent between the covenants., according to Moshe's righteousness. And therefore a miracle of HaShem with the subjugation by the Egyptians into the redemption of Israel, this was an expression for the three rushes, of Egypt, of Israel and of settlement (G-D's presence-Michilta). The rush of the Divine Presence frightened in order to save with a strong hand and outstretched arm.
And of the Egyptians to surrender to HaShem and they were frightened, and hurried to return from Egypt out of the fear of HaShem --that they would continue to be killed.
And of the rushing of Israel, convinced at the end, in the truth and importance of the redemption, and everybody hurried to leave without taking their time, in order so that no one was left behind.
And the rushing of the three... this is important to remember for generations. As it is said it is designated for us to remember, forever, out teachings and faith through Hashem in a miraculous way, and therefore we are his people and land/ heritage..
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