Keep the Matzot [of Pesach] from becoming Chametz (fermented), for on this very day I took your multitudes out of the Land of Egypt.

(Sh'mot 12:17)

R. Yoshiyah said, "Do not read the word as `Matzot,' but rather as `Mitzvot' -- `Keep the Mitzvot from becoming Chametz' -- for just as one should not allow Matzot to ferment, so should one not allow Mitzvot to "ferment." Rather, if a Mitzvah comes into your hand, do it immediately.

(Rashi ibid., from Mechilta ad loc.)

The Maharal MiPrague raises two questions concerning this statement of the Mechilta. Firstly, how can R. Yoshiyah change the reading of the word from the traditional vocalization in order to superimpose his homiletical interpretation on the Torah's words? Normally there must be some indication from the theme or context of a verse that supports such interpretations. The suggested "changes" in reading are only a tool to graphically demonstrate a point that can actually be learned from the traditional reading of the verse at hand (See Parasha-Page, Chukat 5754, Ki-Tetzeh 5754 and Re'eh 5755.) What, then, is the connection between the simple meaning of our verse and R. Yoshiyah's homily?

Secondly, in what way does a Mitzvah become "fermented," or spoiled, if it is not done immediately?

But this fact itself, the Maharal points out, requires explanation. Why must we remember that the Exodus from Egypt happened so swiftly and suddenly? What is the underlying message involved in the great haste of the Jews leaving Egypt?

The Maharal explains that the lesson of the haste is that Hashem Himself (-as opposed to any natural forces) took us out of Egypt. Any act done directly by Hashem takes place instantaneously. The reason for this is that there is no element of mass or matter related to Hashem. A physical object has inertia that it must overcome in order to go into motion, but Hashem, Whose actions are purely spiritual, and are unimpeded by any physical qualities, can -- and does -- act with infinite speed. Besides, Hashem exists outside of the very framework of space and time, and, therefore, even when His actions are taking place in this physical world, they can take place without the passage of time.

(Although the Maharal does not openly make note of the fact, firm basis for his words can be found in the words of Chazal. In Chagigah 12b, the Gemara alludes to the fact that, in the words of Rashi (ad loc.), "all earthly acts are sluggish, while heavenly acts take place swiftly." - MK)

This, says the Maharal, is the key to understanding the Mitzvah of Matzah. The Matzah that we eat reminds us how rushed the events revolving around the exodus from Egypt were. This haste is the mark of a divine act. It is the sure sign that the hand of Hashem was at work, shaping our destiny. " `Hashem took us out of Egypt' -- It was not an angel nor a Seraph nor a messenger, but Hashem Himself Who took us out of Egypt" -- (Passover Haggadah.) Therefore, it is necessary for us to remember the *swiftness* of the exodus. It is the Torah's way of insuring that the future generations will always realize the extent of Hashem's love for the Bnai Yisroel. Hashem took a "personal" involvement in the redemption -- which was why it was carried out instantaneously.

This also explains what is meant by the "fermenting" of a Mitzvah that is not done with the desired swiftness. Doing a Mitzvah slowly, makes it appear to be a worldly act ("all earthly acts are sluggish"). In this sense, it is "fermented" or "spoiled." If we don't appreciate that the Mitzvot we do are none other than the will of Hashem, even our Mitzvot can become mundane acts!

(Maharal, in Gur Aryeh to Sh'mot 12:17 and in Gevurot Hashem, Ch. 36)

The Rambam's position is hard to understand. Why is it so important to emphasize how quickly we left Mitzrayim? The speed would seem to be merely a side point in the overall picture of the Exodus.

My friend, Hagaon Rav Yehoshua Hartman, pointed out that the words of the Maharal which we discussed provide an answer to this question. By emphasizing the swiftness of the Exodus we are attributing the Exodus to the Hand of G-d, rather than to any human intervention, and we are bringing home the main point of the episode - that through the Exodus we acknowledge our gratitude and servitude to Hashem!

The Torat Cohanim (Tazria, Parsha I, quoted also in Gemara Pesachim 4a) teaches that although a circumcision may be performed at any time during a baby's eighth day, it is preferable to do it as early in the day as possible. This is derived from the story of Avraham. The Torah tells us that "Avraham rose up early in the morning" to fulfill Hashem's commandment (B'reishit 22:3). Just as Avraham hurried to carry out Hashem's command the first thing in the morning, so are we to take the first opportunity to perform a Mitzvah. This concept is referred to as "Z'rizim Makdimim LeMitzvot" [="The zealous do their Mitzvot as soon as they are able"].

Why is it necessary for Chazal to derive the importance of Z'rizut in performing Mitzvot from two separate sources? If the Mechilta already learned the importance of swiftness from the Matzot we bake for Pesach, why did the Torat Cohanim have to learn the same concept from Avraham's early rising? Secondly, why do Chazal use two different expressions when describing the morals learned from these two Pesukim? In one case, they tell us " *not* to ferment Mitzvot ," emphasizing the negative, while in the other case they tell us to "*perform* Mitzvot early," in the positive!

According to the Maharal's explanation, the above difficulties can easily be resolved. We may propose, based on the teachings of the Maharal, that there are two completely different ideas involved in performing a Mitzvah swiftly. Firstly, performing a Mitzvah swiftly shows that one is anxious and eager to do Mitzvot -- "Chibuv HaMitzvah" (showing fondness for the Mitzvah). This is the more obvious reason for performing a Mitzvah with Z'rizut. Secondly, as the Maharal pointed out, performing a Mitzvah swiftly shows that we consider it a heavenly act, and accordingly we would like to do it as heavenly acts are done, instantaneously. We may call this, "Kiddush HaMitzvah" (sanctifying the Mitzvah).

It immediately becomes evident that the first concept only tells us *when* a Mitzvah should be performed. It should be performed at the first opportunity. The speed at which the act is done, however, does not help to show "Chibuv HaMitzvah." If anything, performing a Mitzvah with undo haste would indicate a desire to get it over with, rather than eagerness. The second concept, though, does not relate to *when*, but to *how* the Mitzvah should be performed. It should be performed with haste. Once the Mitzvah is already under way it should be finished swiftly, in order to make it clear to all that it is a spirirtual act; it is the will of Hashem. Performing the Mitzvah at the first opportunity or leaving it to a later time, however, does not contribute any spiritual dimension to the act of the Mitzvah.

We may now suggest that the Torat Cohanim is dealing with the first concept -- Chibuv HaMitzvah. We learn from Avraham Avinu to rush to *start* the performance of a Mitzvah at the first opportunity. The Mechilta, on the other hand, learns the other ideal -- *Kiddush HaMitzvah* -- from the Matzot we bake before Pesach. If we want our Mitzvah to be a spiritual act, then we must carry it out as swiftly as possible. This is what the Mechilta means by saying, "If a Mitzvah *comes_into_your_hand*, do it immediately," i.e., if you have already started to perform a Mitzvah, then complete it *immediately* ( -- or, as the Midrash Lekach Tov puts it, "do it *swiftly*")!

This also explains the difference between the tone of the two expressions. The first expression is made in a positive manner, because it is only a recommended embellishment to the performance of the Mitzvah that is added by doing it earlier. If we don't show our fondness for the Mitzvah, however, the Mitzvah that is eventually performed is in no way affected by this. The second concept is stated in a negative tone because if the Mitzvah is not done in accordance with this concept, it is not merely lacking embellishment. Rather, sluggishness in performing a Mitzvah makes the Mitzvah appear to be a mundane act, thus "spoiling" the Mitzvah, as the Maharal so beautifully explained! Thus, the teachings of the Mechilta and of the Torat Cohanim do not contradict each other at all. Rather, they complement each other wonderfully!