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Shemos 12:7: Moshe changes the order
Moshe Tarko asked:
>>[BTW a bit off the topic - But I think something was said about this
either in this email or the other question I asked - we see that Moshe did
change things that he got from Hashem. Actually quite often too. For
example 2 Parshas ago Hashem says that Klal Yisrael will listen to him (see
Shemos 3:18 ) and in 4:1 Moshe contradicts that statement.
or 12:7 what Hashem says and 12:22 what Moshe says - not such a big deal
maybe - but Moshe did change the order ... why? ... this happens quite a
bit. Or that he changed the day of Matan Torah cause of what he thought
Hashem meant acc. to many shitot.
This year I might be able to make a list of all the changes Moshe makes
that are explicitly written in the Torah.]<<
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The Kollel replies:
Here is a Dvar Torah about one of the points you raised, Reb Moshe, from
Parshas Bo, concerning why the verse (Shemos 12:7) says that Hashem said to
Moshe that the blood should be sprinkled first on the two Mezuzos and only
afterwards on the Mashkof, while in 12:22 Moshe told Bnei Yisrael that
first they should put the blood on the Mashkof and afterwards on the two
Mezuzos.
1) The Ba'al ha'Turim on verse 22 answers that we learn from the change in
the order that the Halachah is that one fulfills the Mitzvah in whichever
order it was done. The fact that the Torah does not seem to be insistent
about the order in which it is done proves that this in fact is not a
critical factor.
2) Indeed, we often find that even though one did a Mitzvah in a different
way from how it should have been done l'Chatchilah, nevertheless b'Di'eved
one has fulfiiled the Mitzvah. See Tosfos to Pesachim 11a (DH Kotzrin) who
writes that one should not be amazed if we find that l'Chatchilah it is
forbidden by the Torah to do a Mitzvah in a particular way, but if one did
it that way then it is valid b'Di'eved. Tosfos writes that there are many
examples of this; only if the Torah states twice not to do it the wrong way
is it then Me'akev b'Di'eved. Tosfos writes that the latter rule applies to
laws of Kodshim.
3) See also Gilyon Maharsha on the above Tosfos who cites the Ran in
Pesachim (8b of the pages of the Rif, DH Madichan) in the name of the
Ramban. He writes that we learn from Bamidbar 31:23 that when one wishes to
Kasher utensils which were used by Nochrim, one should first Kasher them
and afterwards immerse them in the Mikvah. This is derived from the fact
that the verse states, "Pass them through the fire," and afterwards, "and
purify it," which refers to the purity of the Mikvah. However, the Ramban
writes that this is only l'Chatchilah, but if one did the process in the
other order, it is also effective, because it does not say in the verse
that the order is crucial.
Again, we see that the order of the verse is often only a Mitzvah
l'Chatchilah but it does not affect the result b'Di'eved.
Kol Tuv,
Dovid Bloom
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