Pesach, the Hebrew name for Passover, means to skip over, to pass over. It appears first in the context of the ten plagues, in which God skipped over the homes of the Israelites while the rest of Egypt suffered.
On a deeper, more fundamental level, the Passover festival is based on this idea of passing or skipping over the regular order of things.
The Jews did not leave Egypt as part of an evolutionary process. Their departure was a leap, a shortcut. While the exodus was a move from slavery to freedom — a practical, political situation — it was also a transition from oppression to redemption. From beginning to end, the Passover redemption is a leap over an orderly, consistent historical course into a new, different, and better state, and into a much higher level of existence.
The Israelites were not just enslaved. In Egypt they had become slaves in their mindset, their world-view, and their sense of personal self-worth. While the sons of Jacob and their families surely had a spiritual and religious legacy, it was not well defined and had no specific rites, that legacy was practically non-existent.
Possibly, the Israelites in Egypt did retain some elements of their past, but they surely became more and more assimilated into Egyptian culture and its atmosphere. The forms of their religious worship were likely not very different from those of the Egyptians — although they were probably not permitted to practice the Egyptian religion as equals.
The Exodus from Egypt, then, called for a very profound change in the entire psyche and social makeup of the Jewish people. The act of releasing a slave — one who was born into bondage and with an entire life spent obeying orders — calls for a thorough-going personality change.
Those who came out of Egypt were immersed in the lowest levels of Egyptian culture. They had to detach themselves completely from their old life and acquire a new set of concepts. Being free was a foreign notion that required a much, much higher degree of abstraction and the acquisition of a whole new universe of ideas.
All the slips and failures of the Israelites during their wanderings in the desert are therefore totally understandable. Yet despite all these personal, social, and cultural impediments, this broken and naked nation successfully became a new national entity and began taking a new path.
The prophet Ezekiel, in his poetic style, compares the Jewish nation that is redeemed from Egypt to a poor girl, saying, “And…I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live…yet you were naked and bare” (Ezekiel 16:6-7).
Thus, over and above all the miracles — in the sky, on earth, and in the water — of the Exodus, the greatest miracle of all is that Jewish people did indeed come out of Egypt and became a nation. The entire Exodus then represents a quick leap into redemption, passing over the life of slavery that had lasted for hundreds of years.
There is a great lesson here for every individual in every generation: everyone can “pass over,” make a leap. Not only slow, painful, and indecisive changes are possible; we all also have an inborn ability to make quantum jumps.
People can, even by the power of their own decision, make transitions that are not gradual but almost revolutionary. The “passing over” of Passover teaches us that such a jump is possible and inspires us to do so.
Passover represents the promise that we will indeed be able to leap over the multitude of small and big obstacles in our path and reach a better, more perfect state of things, both physically and spiritually.