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celebrate Pesach is the antithesis of how from Egypt was not permanent; sadly, life, balancing the need for revolutionary
the redemption actually occurred. many exiles would follow in the genera- change with a deep respect for the process,
The redemption from Egypt occurred tions ahead. The final redemption, how- mesorah and integrity of halacha. Jewish
ןֹוז ָּ פ ִח ְּ ב, in a hurry. This word describes the ever, will be everlasting, and so it must living must simultaneously be both for-
rushed way the Pesach sacrifice was eaten occur slowly and thoroughly, without ward-thinking and conservative, pushing
in Egypt and it is also why we ate unleav- skipping any steps. boundaries but never beyond the pale.
ened bread, matzah, for there was no time The message is clear: sustainable change The same principles form the basis of
for the dough to rise as we rushed to leave may begin with revolution, but is made lasting our views on women’s leadership, Torah
Egypt (Shemot 12:11, 39; Devarim 16:3). The through evolution. As both the redemption scholarship and empowerment. There is
name Pesach, “to skip over”, implies that of Purim as well as the annual Pesach so much room within halacha, as guided by
Hashem Himself was in a rush, skipping Seder make clear, sustainable change can our great rabbinic authorities, to explore
over the homes of the children of Israel only occur through a systematic process every possible vista of expression and
(Rashi, Shemot 12:11). of incremental change. progress in these areas. At the same time,
By contrast, our annual Pesach Seder is The impact of the revolutionary redemp- revolutionary changes must take place in
the antithesis of ןֹוז ָּ פ ִח (Mishnah, Pesachim tion from Egypt was short-lived. A mere an evolutionary way that uplifts the whole
9:5). There is nothing fast about the Seder; three months after the Exodus, the people system in a constructive, sustainable and
the name itself means order and struc- descended into idolatry and worshiped transformative way.
ture. Broken into 15 orderly stages, each the golden calf, followed soon afterwards The redemptions of Purim and Pesach
step builds upon the ones before it. Like by the tragic sin of the spies, resulting in occurred, in large part, thanks to the inno-
nobles, we eat slowly while reclining. We the tragic death of the entire generation vative and courageous leadership roles
eat the afikoman at the end of the meal, in the wilderness. of Jewish women like Esther, Yocheved,
the way the korban Pesach was eaten in Given the consequences, why did Hashem Miriam, Shifrah and Puah. Although these
Temple times – while full and satiated, choose to redeem us from Egypt in haste? festivals are time-bound, women are fully
not like fleeing slaves. It is forbidden to Our Sages explain that during the years obligated in the mitzvot on both festivals,
drink the four cups of wine consecutively, of slavery our people had sunk to the for, as Rashi and Rashbam explain, women
one after the other (Shulchan Aruch, Orach 49th level of spiritual impurity. We were played an indispensable leadership role in
Chayim 472:8), highlighting the importance at the precipice of oblivion; had Hashem bringing about the redemption.
of the process of redemption. They must not redeemed us immediately, it may have
be drunk in their allotted time as part of spelled the end (Or HaChayim, Shemot 3:8). In this spirit, Mizrachi is proud to regu-
the order of the Seder. Each cup fulfills a In extreme circumstances, where there is larly feature the extraordinary impact
different part of the process of redemp- no other choice, revolution may be neces- that Religious Zionist women are making
tion. The process is paramount. sary as a last resort. But the consequences on our national and spiritual life. May we
of revolution can be severe, as we have continue to be agents of positive change in
Sustainable change and the future seen many times throughout history, from all areas of life with the spirit of revolution
through evolution, so that all we accom-
redemption the guillotines of the French Revolution to
the October Revolution of 1917, which led plish is constructive and long-lasting.
The same is true of the future redemp- to the evils of the Soviet Union and the
tion, as the prophet Yishayahu states: deaths of millions. Long lasting change
ֹ
ֵ
ָ
ןּוכ ֵל ֵת אל ה ָסּונ ְמ ִבּו ּוא ֵצ ּ ת ןֹוז ּ פ ִח ְב אל י ִּכ, “for you must happen incrementally.
ֹ
will not leave in haste and will not go in
a rush” (52:12). The future redemption At the same time, change through evolu-
tion alone can take far too long. In many
cannot be rushed, but must be a slow,
incremental process. cases, stagnancy and rote adherence
to social norms can prevent necessary
Why is there such a sharp discrepancy change from taking place. And so the
between the original redemption from evolutionary process desperately needs
Egypt and its annual celebration? And why the revolutionary spirit. It is only by
must the final redemption occur slowly? combining the two that successful and
Rabbi Ya’akov Moshe Charlap, the great sustainable change can occur. We must
student of Rav Kook, explains that because have it both ways. Rabbi Doron Perez
the original redemption happened quickly, At World Mizrachi, we believe in revolu- is the Executive Chairman
it was not internally transformative. The tion through evolution. Our Torah is both of World Mizrachi.
people of Israel were physically redeemed inherently timeless and relevant to every
but remained psychologically unchanged, generation. Through the genius of the Join me at the
and so it is no surprise that many Israelites Oral Torah, our Sages demonstrate that World Orthodox Israel Congress Est. 1902
orthodoxisraelcongress.org
longed to return to Egypt. The redemption Torah speaks to all epochs and aspects of 120 YEARS OF RELIGIOUS ZIONISM

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