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How can the Torah (תורה) say the Jews "did" the Korban Pesach (פסח) on Rosh Chodesh when they only performed it fourteen days later? Rashi (רש"י)'s explanation reveals that commitment equals action when it involves a fundamental identity change. The Korban Pesach wasn't merely a mitzvah (מצוה)—it was the moment Jews transformed from "Ivrim" (Hebrews) to "Bnei Yisrael," accepting a new identity as subjects of God rather than mere citizens of the world.
The shiur opens with Rashi (רש"י)'s question on Parshas Bo regarding the verse "they went and did" (vayeilchu vayasu) concerning the Korban Pesach (פסח). Since Moshe commanded the Jews on Rosh Chodesh but they only performed the sacrifice fourteen days later, how can the Torah (תורה) say they already "did" it? Rashi answers that from the moment a person accepts upon himself to do something, it is as if he already did it. This principle raises fundamental questions: How can commitment equal performance when people often fail to carry through on their commitments? Furthermore, how can Rashi then reward them for all the preliminary efforts when there were no actual efforts yet—only commitment? And why does the Torah emphasize that Moshe and Aharon also did the Korban Pesach? Rabbi Zweig develops a fundamental distinction between behavioral change and identity change. When a person commits to changing their behavior or actions, verification requires time—we need to see a sustained pattern proving the person has truly altered their conduct. However, when a person undergoes an identity change—fundamentally redefining who they are at their core—that transformation happens instantaneously. The power of free will allows a person to give themselves a new identity immediately, and once that identity shift occurs, actions flow naturally from that new self-conception.
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Parshas Bo 12:28
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