From Matzah to Mitzvot: The Power of Acting Now

Pharaoh and the Egyptians had already endured nine devastating plagues, and they stood on the brink of the final blow — the plague of the firstborn. God informed Moshe that immediately after this plague, He would take the Children of Israel out of Egypt. Yet before their departure, they were commanded to observe the mitzvah of the Pesach sacrifice. The details of the Paschal offering are many and are recorded extensively in the Torah. In addition, the Israelites were commanded to eat matzah even before the plague of the firstborn and their final liberation.

Among the verses addressing the mitzvah of matzah, the Torah states: “You shall guard the matzot, for on this very day I brought your legions out of the land of Egypt” (Shemot 12:17)

On a simple level, the Torah’s instruction “You shall guard the matzot” means to ensure that the dough does not become chametz. Rashi explains succinctly: “That they should not come to leaven.”

From Matzah to Mitzvot: Rashi’s Deeper Insight

It is noteworthy that Rashi, who generally limits himself to the straightforward meaning of Scripture unless a verse cannot be understood otherwise, here adds a midrashic layer:

“Rabbi Yoshiya says: Do not read it as matzot (unleavened bread), but as mitzvot (commandments). Just as one must not allow matzah to become leavened, so too one must not allow mitzvot to ‘leaven.’ Rather, when a mitzvah comes into your hand, perform it immediately.”

From here we understand that there is a parallel between matzah and mitzvot. Just as matzah becomes chametz through delay, so too a mitzvah can be “lost” through hesitation. Procrastination may cause the opportunity for fulfilling a mitzvah to pass entirely.

Why the Lesson of Alacrity Begins Here

The Sages emphasize alacrity (zerizut) specifically in connection with matzah not only because of the wordplay between matzot and mitzvot. The Israelites were commanded both to eat matzah and to offer the Paschal sacrifice. These were, in fact, the first mitzvot they performed as a nation, and in both, the Torah stresses urgency.

In the preparation of matzah, haste is essential to prevent leavening. In the Paschal sacrifice, the Torah explicitly commands: “You shall eat it in haste” (Shemot 12:11)

Thus, from the very beginning of their spiritual rebirth, Israel was taught that mitzvot must be performed swiftly and decisively.

The preparation of matzah teaches a broader lesson about all mitzvot: when a mitzvah presents itself, one should act immediately, lest the opportunity be lost. The trait of alacrity is a cornerstone of success in both spiritual service and worldly matters. Laziness, by contrast, lies at the root of failure.

Why is this so?

Human Heaviness and the Struggle Against It

We know that light travels at one of the greatest speeds in the universe. The more physical an object is, the greater its friction with its surroundings, and the slower it moves.

Human beings are naturally inclined toward heaviness and inertia. Rabbi Moshe Chaim Luzzatto (the Ramchal) explains: “You will see that human nature is very heavy, for physical matter is coarse; therefore, a person does not naturally desire exertion or labor” (Mesillat Yesharim, ch. 6)

Being that a person originates from earth — from coarse physical matter, his “friction” with the world is great, and this is why he tends to move slowly. The Ramchal continues: “One who wishes to merit the service of the Creator must overcome his own nature, strengthen himself, and act with alacrity. For if he leaves himself in the grip of his heaviness, he will certainly not succeed.”

The more a person acts with alacrity, the more he identifies with his spiritual dimension rather than his material one. As a result, he draws closer to God, who is entirely spiritual. This is why the Sages say that the righteous perform all their actions with alacrity, as they seek to resemble their Creator.

Alacrity is not only essential in spiritual matters; it is equally vital in everyday life: “Just as alacrity is needed for Torah, so too it is needed for worldly matters — to be diligent in one’s work. There is great success for one who conducts his affairs with alacrity. Therefore, a person should be diligent for both worlds, handling worldly needs swiftly so that he may quickly free himself for the service of Heaven” (Orchot Tzaddikim, Gate 15)

Love Revealed Through Speed

The speed with which a person performs a mitzvah reveals how much he values what he is doing. Consider a familiar example: many parents struggle each morning to get their children out of bed and ready for school. Long minutes are wasted on calls of “Come on, get up,” or “Hurry, you’ll miss the bus.”

Yet on the day of a school trip, the same child awakens before dawn, without any reminders. Why? Because he’s excited to go on the trip! When a person loves what he is doing, the natural heaviness disappears.

A Surprising Insight

Rav Shlomo Wolbe offers a striking insight: what is the opposite of alacrity? One might assume it is laziness — but that is not entirely accurate. According to Rav Wolbe, the true opposite of alacrity is self-debasement.

Thoughts such as “Who am I?”, “What am I worth?”, or “What difference do I make?” may appear to be humility or self-reflection, but in truth they often reflect heaviness and lowliness of spirit. These feelings sap a person’s motivation and lead to laziness. When someone does not believe in his abilities or recognize the greatness of his soul, he lacks the desire to change, and prolonged inertia is the result.

External Action Awakens Inner Drive

The Ramchal offers another practical piece of advice: external actions can awaken internal motivation: “Just as alacrity is born of inner enthusiasm, so too enthusiasm is born of alacrity. When a person hastens his external movements in performing a mitzvah, he causes his inner movement to ignite as well. Desire and passion grow stronger within him. Conversely, when one acts with heaviness in his limbs, the movement of his spirit also sinks and is extinguished — experience itself testifies to this” (Mesillat Yesharim, ch. 7)

This can be compared to starting a car. Usually, a small turn of the key is enough to start the engine. But sometimes the engine fails to ignite, and the only option is to push or roll the car. Once the wheels begin to turn externally, the engine suddenly comes to life.

The same can be true for a person. Often, an inner mechanism enables alacrity. But when inner motivation is lacking, external acts of alacrity can ignite the inner engine and set the soul in motion.