I
Pesach, from its very inception, represented the antithesis of idolatry: "Draw your hands away from idols and take for yourselves a sheep of mitzvah" (Rashi, Shemos 12:6). "And the people believed" (4:31); belief in Hashem and His messengers, Moshe and Aharon, began the redemption process.
"This is the law of the Korban Pesach: any stranger may not eat from it" (Shemos 12:43). "Any stranger" includes one who knowingly rejects all, or even part, of the Torah (Rashi, Gur Aryeh). The opening law stated regarding the Korban Pesach emphasizes the indispensability of faith in Hashem and His Torah on Pesach. The wicked son is excluded from the Korban Pesach, even though he too left Egypt, because his lack of faith disqualifies him from the final geula.
The Beis Halevi (parshas Bo) comments that Pesach is linked to the ultimate redemption. Since denial of the validity of the Oral Torah led to the destruction of the second Beis Hamikdash, acceptance of this belief is a prerequisite for its rebuilding.
II
What should our response be to those who deny the Oral Torah? The Beis Halevi, in addressing the Reform movement which claimed that some mitzvos no longer applied, demanded that we strengthen our own faith! "If your children will say to you, ‘What is this service to you?' you shall say, ‘It is a Pesach offering to Hashem, Who skipped over our houses, etc.'" (Shemos 12:26 - 27). You shall say so to yourselves, the believers, to counteract the negative influence of deniers.
Jews living in the diaspora are called "worshipers of avoda zara betahara" (Avoda Zara 8a). We are involved in idolatry unintentionally and without paying attention (Rashi). Exposure to the various deviations from basic Torah fundamentals and practice demands reinforcement of these basics by the faithful. This is the essence of a parent's obligation on Pesach.
III
We can try to apply these concepts to contemporary times. For example, today, most of those who condone, or even promote, intermarriage or homosexuality do not knowingly reject the Torah. They were never taught properly, and might theoretically be eligible for the Korban Pesach (see Rambam, Hilchos Mamrim 3:1-3). We should attempt to influence such individuals with words of peace until they return to the strength of Torah (ibid). The Rambam's strategy of causing the elimination of reshaim, and the Hagada's advice to ignore a rasha and thereby set his teeth on edge (Gra), no longer apply.
According to the Chazon Ish (Yoreh Deah 2:16), strong-arm tactics have no place in our world. Employing such tactics against one who knowingly rejects Torah is counterproductive, and, therefore, prohibited when most Jews are not observant. Rather, we should attempt to bring them back to Torah with love. This kiruv imperative, however, makes the danger of our being influenced by anti-Torah beliefs and practices more potent and insidious. The need to strengthen our faith and commitment, as well as our children's, is greater than ever.
IV
Even greater vigilance is necessary for individuals and groups that delve into the reasons for mitzvos. For them, the danger of falling into denial is not merely due to exposure to outside influences. Rather, it is a risk of sophisticated inquiry. The Beis Halevi (parshas Ki Sisa) warns that one who thinks he knows the reason for mitzvos is more prone to stumble. Such a person requires alacrity and additional safeguards; otherwise, his logic may lead him even to idolatry.
"Hashem will save those who are cunning in their knowledge as humans, but who make themselves like animals" (Chulin 5b). This refers to Jews who are rational and intellectual, yet also accept Torah based on simple faith. This acceptance characterized our "na'ase v'nishma" response at Har Sinai. It stands in sharp contrast to the erroneous rationalization that led to the sin of the Golden Calf.
While a religious philosophy espousing openness to new and modern ideas and interpretations may be acceptable, it certainly increase one's chances of crossing the line into the unacceptable. Untraditional teachings may not always deny basic traditional principles, nonetheless, they increase the risk of denial of such principles.
V
Perhaps this is symbolized by the special offerings which bracket the sefira period. The Omer offering is barley, a simple animal food representing simple faith. This halacha was passed down orally from Moshe Rabbienu. The lack of a scriptural source for this law highlights the need for emuna peshuta.
Rambam (Hilchos Temidim Umussafim 7:11) records the oral tradition that the Omer is brought on the second day of Pesach, following the first day of Pesach which is referred to by the Torah as "Shabbos" (Vayikra 23:15). During the second Beis Hamikdash, the deniers of Torah sheb'al Peh understood the aforementioned "Shabbos" literally. Chazal went to great lengths to defend the oral tradition against its deniers.
By contrast, the shtei Halechem brought on Shavuos is wheat, human food. It is chometz (23:17), representing the complexity associated with the vastness of Torah given on Shavuos.
The simple faith of Pesach is a prerequisite for the sophistication of Shavuos. In this light, not only are the seven weeks from Pesach to Shavuos themselves "temimos", complete, (23:15), but they also symbolize temimus, wholeheartedness, which should define our relationship with Hashem (see Devarim 18:13). Only after unquestioningly accepting Hashem and His Torah may we turn our formidable God-given intellect to analyze the nuances and profundities of that Torah in all its grandeur.
The opening line of Hallel, recited each day of Pesach, refers to Am Yisroel as servants of Hashem. When we left Egypt, we ceased to be servants of Pharoh and became His servants (Megillah 14a, Yerushalmi Pesachim 5:4). As we celebrate Pesach, we must eliminate any vestige of slavish loyalty to modern ideologies which compromise our service of Hashem. May we be blessed to become true avdei hashem.