What is the difference between "the dough" (Betzeikam) and "the leftovers" (Mish'arosam)?
Rashi and Targum Yonasan: The former refers to the dough that had not yet risen, which they took out with them. 1 The latter refers to the leftover Matzah and Maror from the night before.
Rashbam: "Mish'arosam" is the name of the receptacle in which they placed the dough. 2
Which they carried on their heads (Targum Yonasan). (We understand why they carried the leftover Matzah themselves (see 12:34:3:1), but why didn't they place this new dough on their animals to carry? Refer to 12:39:4:1).
Rashbam: As is evident from the Pasuk in Devarim 28:5.
Why did Yisrael not wait for the dough that they were baking to rise?
Rashi: Because the Egyptians did not allow them to delay their departure. 1
Seforno: [After being driven out in haste], they miraculously arrived at their next destination, Sukos, in no time. Refer to 12:39:3:1.
Which applied that year to the night and day of the fifteenth (See Rav Chavel's footnotes on Pasuk 12:39).
Ramban: Even though the Torah writes in 12:39, "because they were expelled from Egypt;" that is why they did not bake their Matzos before leaving Egypt. Consequently, they baked them either as they traveled from Ra'meses to Sukos (in the sun), or after they arrived in Sukos.
Why did the people carry the leftover Matzah and Maror on their shoulders, and not place them on their donkeys to carry?
Rashi: Because they endeared the leftover Matzah and Maror of the Mitzvah, 1 and wanted to carry it personally.
Oznayim la'Torah: More than their silver and gold, which they placed on their donkeys - in keeping with the Pasuk, "Tov Li Toras Picha me'Alfei Zahav va'Chasef" (Tehilim 119:72). See also Torah Temimah, note 25.
QUESTIONS ON RASHI
Rashi writes: "[They carried out their dough] before it could ferment - The Egyptians did not allow them to wait even for the time [it takes] for dough to leaven." But anyway they would not be baking Chametz; which had already been prohibited to them on Pesach! (See 12:15; 12:18-20).
Ramban (to 12:39): That is indeed what the Pasuk means. The Bnei Yisrael prepared for baking Matzos, for so they had been commanded. In the end they had to transport it as dough, for the Egyptians would not allow them to stay and bake the Matzos.
Mizrachi: The Gemara (Pesachim 28b) teaches that on that first Pesach when leaving Mitzrayim, the prohibition of Chametz lasted for only one day. Thus, had they not been driven out in haste, they would have baked Chametz before leaving, to eat the next day. 1 The prohibition against owning Chametz (Bal Yera'eh) presumably did not apply that year either. 2
Mizrachi: We recite in the Hagadah, "This Matzah that we are eating - why? Because the dough of our forefathers did not have a chance to leaven...." This implies that they had planned to allow it to rise and then eat it as Chametz. But it also means that had that occurred, we too could be eating Chametz rather than Matzah! Rabeinu Yeshayah answers, that Hashem foresaw that the Mitzrim would drive them out in haste, and therefore even prior to these events, He forbade Chametz on Pesach of all subsequent years. Compare Gur Aryeh (to this verse, and to Devarim 16:3).
Compare the Ran to Pesachim (25b in the Rif pages) - In that first year, they were permitted in both Chametz and Melachah from the second day onwards (16 Nisan); whereas Bal Yera'eh did not apply even on the first day. Thus, they would have baked Chametz, had they had the chance. The Tzelach (to Pesachim 116b) disagrees; he says that Bal Yera'eh did apply in the first year, on day one. But what was considered "day one"? In matters of Kodshim, the night follows the day; and if so, Bal Yera'eh applied only on the day of the 14th followed by the night of the 15th. Now it was the 15th in the morning, so they were already permitted Chametz. (This approach might also explain how they were permitted to bake at all for the next day, which is normally prohibited on Yom Tov. The Isur Melachah of Yom Tov had also concluded in the morning, along with the Chametz prohibitions. Or perhaps, the Yom Tov that year applied on day 15 along with night 16, such that they could bake Chametz to eat that evening - CS.)
Rashi writes: "The Egyptians did not allow them to wait even for the time [it takes] for dough to leaven." Why did the Exodus take place in this hurried manner?
Gur Aryeh (to this verse, and to Devarim 16:3): The Bnei Yisrael did not want to leave until their dough rose; after which had they then been asked to leave, they would certainly have said yes! Yet, had Bnei Yisrael left Mitzrayim of their own volition, it would not be obvious that it was Hashem who took them out "with a strong hand." Therefore, Hashem brought it about that they would be forced to leave, even before their provisions were ready. Indeed, He informed them in advance that they would leave in such a manner. 1
Maharal (Gevuros Hashem Ch. 36, p. 134): Conceptually speaking, their Exodus was not a result of fate, but a direct act of Hashem Himself. The Bnei Yisrael left Mitzrayim on above time; they were forbidden to consume Chametz, which is by definition the result of the elapsing of time. 2
Gur Aryeh (here): This explains the extra wording in the Hagadah "[... Our forefathers' dough did not have a chance to leaven, until] the King of all kings, the Holy One, Blessed be He, appeared to them and redeemed them...." The haste made it obvious to them that it was Hashem's "Yad Chazakah" bringing them out.
For more about Matzah in Maharal's thought, see 12:15:154 and 12:15:155.
