Purpose of the Pesach/2
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Purpose of the Pesach
Exegetical Approaches
Apotropaic Blood Rite
The Pesach was commanded so that its blood would prevent the destroyer ("הַמַּשְׁחִית") from entering the Israelites' homes and harming them.
Focal point of the commandment – This position views the smearing of the blood and its concomitant protection as the raison d'être for the entire process of the Pesach.
Nature of the "מַשְׁחִית" – All commentators who take this approach agree that the "destroyer" was a separate entity (distinct from Hashem)1 who, sans the sign of the blood, would have been incapable of distinguishing between the Israelites and Egyptians. However, these exegetes disagree regarding the exact identity and nature of the "מַשְׁחִית":
- Angel2 – According to Jubilees, Ibn Ezra, and R"Y Bekhor Shor, the "מַשְׁחִית" was a Divine messenger who received instructions from Hashem to destroy the Egyptians and spare the Israelites.3
- Celestial force – Ibn Daud, in contrast, asserts that the phrase refers to the powers of a heavenly sphere4 which were unleashed against the Egyptians. According to him, this force functioned in accordance with fixed natural laws.
- Plague – Seforno understands the "מַשְׁחִית" to be a general epidemic which wreaked havoc upon the general population of Egypt. This plague coincided with, but was distinct from, the Plague of the Firstborn.5
The roles of Hashem and the "מַשְׁחִית" during the Plague of the Firstborn
- The "מַשְׁחִית", rather than Hashem, did both the killing ("נֶגֶף לְמַשְׁחִית") and sparing ("וּפָסַח") – Jubilees.6 According to this reading, Hashem merely gave the original instructions but did not accompany the "מַשְׁחִית" for the implementation, and all of the verbs which speak of Hashem's actions ("וְעָבַרְתִּי", "וְהִכֵּיתִי", "וְרָאִיתִי", "וּפָסַחְתִּי", "בְּהַכֹּתִי", "וְעָבַר ה'", "וְרָאָה", "וּפָסַח", "וְלֹא יִתֵּן") really refer to the actions of the "מַשְׁחִית" (functioning as Hashem's agent).7 Jubilees does not feel obligated by the later homily in the Mekhilta of "אני ולא מלאך...".
- Hashem protected the Israelites while the "מַשְׁחִית" slew the Egyptians – Shemot Rabbah. The Midrash presents Hashem as physically preventing the destroying angel from entering the Israelite homes. This reading accounts for both "וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם" and "וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית", but it does not explain why Hashem did not simply order the angel not to enter the blood-marked houses.
- Hashem performed both the saving and the killing, and the "מַשְׁחִית" merely accompanied Him – Seforno.8 Seforno completely divides between the roles of Hashem and the "מַשְׁחִית", asserting that Hashem alone killed the firstborns ("וְהִכֵּיתִי כָל בְּכוֹר"), while a more general plague ("נֶגֶף לְמַשְׁחִית") was simultaneously brought upon the rest of the Egyptian nation.9 Seforno's position is undoubtedly also influenced by the Mekhilta's homily which attributes the final plague to Hashem alone, and it has the added advantage of explaining why every home, even ones in which there was no firstborn, required the smearing of blood.
Function of the blood and analogous cases
- Identification sign – Perhaps the simplest understanding is that the "מַשְׁחִית" was simply incapable of distinguishing on its own between Egyptian and Israelite,10 and thus the blood was needed to serve this function. Ibn Ezra and Seforno11 note the parallel between our story and Yechezkel 9,12 where there is a similar marking of innocents in order to protect them from a "מַשְׁחִית".13
- Repellent – Ibn Daud,14 in contrast, asserts that the blood (and slaughtered sheep) had some intrinsic powers to ward off the harm of the "מַשְׁחִית", deterring him from entering the Israelite homes. Both Ibn Daud and Ibn Ezra compare our episode to the story of Moshe in the lodging place in Shemot 4. There, too, a bloody rite (circumcision) was used to ward off evil and potential death.15
Meaning of the verb פסח
Inner or outer doorpost? – Most of these commentators do not address the question. Ibn Daud simply writes that the blood was smeared on the gates. Ibn Ezra, in contrast, stresses that it was not put on the gates of the courtyards,20 but rather on the openings of the home, as it served to ransom the household.
"לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ" – According to R"Y Bekhor Shor, Ibn Daud, and Seforno, the command not to leave the house was essential for the people's survival; only those that were behind the protection of the blood smeared doorposts would be saved.
Accompanying actions – Some of these commands may also be related to the purpose of protection:
- No broken bones – Jubilees suggests that the command to roast the Pesach whole and not to break any of its bones was symbolic of the nation emerging whole and unscathed from the Plague of the Firstborn.
- Haste – Ibn Ezra understands the commands relating to haste, not as a way of insuring the nation would be ready to leave at a moment's notice, but as a directive to finish eating by the time the destroying angel arrived, lest they not be granted protection.
"לֵיל שִׁמֻּרִים" – Ibn Ezra explains that this refers to Hashem's protection of the Israelites from the "מַשְׁחִית".21
פסח דורות – Jubilees posits that the annual celebration of Pesach, like the original ceremony, was also instituted for the purpose of protection,22 so that no plague should visit the nation throughout the year.23 In contrast, R"Y Bekhor Shor states that while the original Pesach was needed for protection, the annual ritual was only for the purposes of commemoration "לְזִכָּרוֹן".
Israelites' religious identity – This approach does not take a particular position on the nation's religious observance or beliefs.
Sacrifice to Hashem
The Pesach strengthened the bond between the Children of Israel and Hashem, in preparation for the Exodus.
Meriting Redemption
The Israelites needed to accumulate mitzvot in order to compensate for their sinful behavior in Egypt and be worthy of His deliverance.
Sources: R. Matya b. Charash in Mekhilta, R. Yishmael in Mekhilta, Rashi, Avudraham, Tzeror HaMor, R. S"R Hirsch, R. D"Z Hoffmann,24 U. Cassuto
Type of Sacrifice
- General – Tzeror HaMor sees the Pesach as a sacrifice , including elements common to all sacrifices (the slaughtering of an unblemished animal, smearing/sprinkling of blood, and burning of leftovers), except that here the house stood in for the altar.25
- Petitionary offering – R. Hoffmann suggests that the Pesach was brought, in part, as a request for Hashem's protection,26 and the sheep represented the Israelites' dependence on Hashem to be their shepherd.27
- Redemption of the first born (פדיון בכור) – Cassuto asserts that the Paschal lambs served as an exchange for the lives of the Israelite firstborns, and their blood symbolized the consecration of the Israelites to God's worship.
Purpose of the blood –
- Proof of merit – Most of these commentators see the blood as evidence of the nation's keeping God's commands, proof that they may merit redemption.28 The blood can be likened to the blood of a covenant (similar to the blood of circumcision), for, in doing Hashem's bidding, the people connected and dedicated themselves to Hashem.
- Sacrificial rite – Tzeror HaMor views the smearing of the blood as part of the regular sacrificial service, where the blood is sprinkled on the altar (or, here, its replacement, the door of the house.)
- Exchange of life – R. Hirsch, R. D"Z Hoffmann and Cassuto all see the blood as standing in for the lives of the nation, either by representing their willingness to dedicate their lives to Hashem,29 or in substituting for the firstborns otherwise destined to die in the plague.30
Target audience
- ??Hashem and Israel – According to this approach, it would seem that the blood targeted both Hashem and Israel as the blood represented either a sacrificial or covenantal act through which the nation earned their redemption.31
- Outside world – R. D"Z Hoffmann suggests that the blood was a sign for the outside world, rather than Hashem Himself, so that they should recognize how Hashem distinguished between Egyptian and Israelite.32
Meaning of the name "פֶּסַח" – The word can mean either "to have mercy"33 or to "pass over."34 Due to the nation's observance of the Pesach, Hashem was willing to be merciful and skip over their homes.
Nature of the "מַשְׁחִית" – According to this approach, the "מַשְׁחִית" refers either to Hashem Himself or His actions, or, alternatively, is an angel acting under His direct instructions:
- Destruction – Avudraham maintains that the term "מַשְׁחִית" does not refer to a separate being but rather to the destruction wrought by Hashem Himself (משחית=השחתה).
- Hashem Himself – R. D"Z Hoffmann (in his first suggestion) proposes that the "מַשְׁחִית" is a personification of God's providence while Tzeror HaMor asserts that it refers to God's attribute of justice specifically.
- Angel – Rashi and R. D"Z Hoffmann raise the alternative possibility that it refers to an angel sent by Hashem to do his bidding.
Focal point of the commandment – The sacrifice itself is the focal point of the ceremony.
Accompanying actions –
- Haste – According to R. Hirsch, eating this way served to reflect the atmosphere of worry and imminent danger that the nation was only saved from due to their partaking of the Pesach.
- Dressed to go – According to Karl, as the nation was requesting protection for their journey, it was fitting to partake of the offering while dressed and ready to leave at a moment's notice.
- Twilight – R. D"Z Hoffmann explains that as the sacrifice was a request for salvation, it needed to be offered before the Plague came.
Inner or outer doorpost? –
Biblical parallels –
"לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ" – According to most of these commentators,35 this has nothing to do with the dangers lurking outside due to the plague:
- Tzeror HaMor and Cassuto relate the command to the nation's departure. Tzeror HaMor asserts that Hashem simply did not want the nation to leave in the middle of the night, as if they were running away, but rather to exit in full daylight. Cassuto suggests more simply that Hashem wanted to ensure that they would be available to go at a moment's notice.
- R. D"Z Hoffmann proposes that Hashem warned the nation against leaving their home lest they see God's presence.36
"לֵיל שִׁמֻּרִים" –
General purpose of sacrifices –
פסח דורות – R. D"Z Hoffmann says that in future generations the Pesach was purely commemorative in nature, and the petitionary aspect of the original sacrifice was replaced with the element of thanksgiving.
Israelites' religious identity – According to this approach, the nation was lacking in merits and did not deserve their redemption. These commentators do not fixate on the transgression of idolatry in particular, but rather point to a more general lack of good deeds.
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Thanksgiving Offering
The Pesach was a Korban Todah, a celebratory sacrifice thanking Hashem for the nation's impending salvation.
Target audience – The blood of this sacrifice, like other sacrifices, is sprinkled before Hashem.
Purpose of the blood – The smearing of the blood is simply part of the sacrificial service, the equivalent of the sprinkling of blood that occurs during the bringing of other sacrifices.37 In the absence of an altar, the Israelite house took on that function and, thus, the blood was sprinkled on the doorposts.
Meaning of the name "פֶּסַח" – According to this approach, the word can mean either pass over or have mercy. The sacrifice is so called because the people are offering thanksgiving for this action of Hashem.
Nature of the "מַשְׁחִית" – R. D"Z Hoffmann suggests that this is either a personification of God's providence, or an angel sent to do His bidding.
Focal point of the commandment – This approach sees the slaughter and sacrificial meal as the central part of the Pesach and thanksgiving celebration. R. Crescas asserts that in slaughtering a sheep, the Israelites show their gratitude that they themselves were not slaughtered.
Accompanying actions –
- Twilight – R. D"Z Hoffmann suggests that it was eaten then because the offering was also a request (and not just thanksgiving) for salvation from the Plague of Firstborns and, thus, needed to be offered before the Plague was brought.38
- Male – Philo proposes that in our show of gratitude we choose a male since Paroh's decrees had been aimed against male children.
- Sheep – R. Crescas suggests that it was fitting to sacrifice the god of the Egyptians to highlight their undoing. The Egyptians expected the destruction of the Israelites but in turn the Israelites were saved while their own nation was defeated.
- Ready to go – It seems that the commands regarding eating the Pesach roasted, with matzah and bitter herbs, while belted and ready to go, have no connection to the thanksgiving aspect of the offering. Philo suggests that most of these details represent haste.39
Inner or outer doorpost? – It is unclear where the blood was spread.
Biblical parallels – To support the idea that the Pesach was a shelamim offering, R. D"Z Hoffmann points to the many parallels between the Pesach and other such sacrifices:
- It is referred to as a זבח, like other offerings that are eaten.
- The choice of animal, its age, the sprinkling or smearing of blood and the laws regarding leftovers being burnt are shared by other sacrifices.
- The missing components, the altar and priest, were here replaced by the house (with the blood being thrown on its doorposts) and the Israelites themselves.40
"לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ" – According to R. D"Z Hoffmann, this serves as a warning lest the people leave their homes and see God's presence as he kills the Egyptian firstborns.41
"לֵיל שִׁמֻּרִים" –
General purpose of sacrifices –
פסח דורות – Philo maintains that the annual Pesach sacrifice is both a commemoration of the first Pesach and also its own sacrifice of thanksgiving for our redemption from Egypt.
Israelites' religious identity –
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Demonstrative Act Against Idolatry
The Egyptians worshiped sheep, and the slaughtering of the Pesach proclaimed the sovereignty of Hashem and His supremacy over the Egyptian gods. This approach subdivides regarding the intended audience:
Cleansing the Israelites
The Paschal rite facilitated and symbolized the Israelites' rejection of Egyptian idolatry.
Sources: R. Eliezer HaKappar in Mekhilta DeRabbi Yishmael, R. Yosi HaGelili in Mekhilta DeRabbi Yishmael, R. Eliezer in Mekhilta DeRashbi, Shemot Rabbah, Bemidbar Rabbah, Seikhel Tov, Rambam, R. Bachya,42 Ralbag, Akeidat Yitzchak, Abarbanel, R"M Alshikh, HaKetav VeHaKabbalah
Atonement - Though all these sources view the Pesach as a necessary part of the nation's atonement process, they highlight different aspects:
- Active demonstration – Most of the commentators focus on the nation's need to actively demonstrate their rejection of idolatry in order to merit redemption. By slaughtering the Egyptian god the Israelites portrayed their denunciation of Egyptian beliefs.43
- Educational tool – Rambam and Ralbag focus less on the demonstrative aspect of the ritual, and view it instead as an educative process. In seeing the Egyptian god killed and unable either to defend itself or wreak punishment, the Israelites learned its worthlessness.
- Sin offering – Bemidbar Rabbah compares the Pesach to a sin offering brought for idolatry, suggesting that the Pesach might have served a similar expiatory function.44
Target audience –
- The Israelites – According to Ralbag, Akeidat Yitchak, and Abarbanel, the blood was meant not for Hashem or the destroyer but for the Israelites themselves. It served as a sign and proof for them ("וְהָיָה הַדָּם לָכֶם לְאֹת ") that they had abandoned their beliefs in the Egyptian gods and it was this rejection that led Hashem to have mercy on them and not kill them during the plague.45
- The Egyptians – HaKetav VeHaKabbalah,46 in contrast, asserts that the Egyptians were the intended audience of the blood. As part of the nation's process of repentance they needed to be willing to risk their lives for Hashem by slaughtering the sheep and putting its blood in full view of their Egyptian neighbors.47
- Hashem – Bemidbar Rabbah does not say explicitly for whom the blood was intended but his comparison of the Pesach to a sin offering would suggest that the blood was meant for Hashem.48
Inner or outer doorpost? – Ralbag, Abarbanel and Akeidat Yitzchak assert that it was placed on the inner doorframe, while HaKatav VaHaKabbalah maintains that it was on the outer doorpost.49
Meaning of the name "פֶּסַח" – Ralbag and HaKetav VeHaKabbalah assert that the word means to have mercy or protect. After seeing the nation's demonstration of belief, Hashem decided to protect them during the plague.50 Abarbanel adds that it can also mean to pass over51 and proposes that Hashem skipped over the homes which held a sign of dedication to God.
Nature of the "מַשְׁחִית" – Abarbanel raises two possibilities. It either refers to some foul and fatal air that killed the Egyptians or to the Egyptians themselves who might have tried to enter the Israelite homes and punish them.52
Focal point of the commandment – This approach would view the slaughtering of the sheep, the ultimate act of defiance against the Egyptian god, as the focus of the Pesach.
Accompanying actions – Many of the details accompanying the Pesach are understood as ways of teaching the Israelites to reject the Egyptian gods, or alternatively, as displays of dedication to Hashem, despite the dangers inherent in killing their neighbors' god:
- Choice of sheep – As the sheep was worshiped by the Egyptians, its slaughter was necessary to eradicate similar beliefs held by the Children of Israel.
- Four days – This gave the nation ample time both to display their intended slaughtering and to reflect on their new beliefs.
- Hyssop branch – Ralbag suggests that the choice of a lowly plant to do the smearing of blood served to degrade the sheep in the eyes of Israel.
- Whole male – Ralbag suggests that in killing a whole male, which would be seen by the Egyptians as a more respected animal, and nonetheless, emerging unscathed, the nation would learn the worthlessness of the Egyptian god.
- Roasted – Ralbag proposes that since the Egyptians would normally punish any who defied their gods by fire, roasting the sheep was a sign of disrespect and further proved to the nation the inability of the god to punish.
- Matzah and maror – Rambam points out that idolaters would normally accompany their sacrifices with leavened bread and something sweet. As a reaction, Hashem commanded that the nation's sacrifices be accompanied by unleavened bread and salt. This could similarly explain the choice of matzah and bitter herbs.53
- Acts of repentance – R"M Alshikh suggests that the details helped the nation undo (or at least show regret for) past sinful actions, "measure for measure." Since the nation had desecrated Hashem's name, they were now forced to sanctify it through the public taking and slaughtering. Where the Israelites had previously bowed down to the sheep, they now slaughtered it while in a similar stance, its head on its bottom parts.
Purpose of the blood – The blood served as a sign of the Israelite denunciation of idolatry.54
Biblical parallels – Rambam suggests that many of the laws of sacrifices were similarly aimed at weaning the nation away from idolatry.
"לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ" – According to Ababrbanel this was a safety measure, that the Israelites not come in contact with the distressed Egyptians who might take out their vengeance on them.55
"לֵיל שִׁמֻּרִים" –
General purpose of sacrifices – According to the Rambam, sacrifices as a whole are a concession to the nation's foibles and a means to gradually pull them away from idolatrous leanings.
פסח דורות – According to this approach, future Pesachs simply commemorate this first one, but do not serve the same demonstrative purpose.
Israelites' religious identity – This approach assumes that the Children of Israel had assimilated in Egypt and embraced idolatry. See Israelites' Religious Identity.
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Mocking the Egyptians
The public slaughter of the sheep proved to the Egyptians that their gods were powerless.
Sources: R. Yitzchak in Mekhilta DeRabbi Yishmael, Pesikta DeRav Kahana, Shemot Rabbah, Chizkuni,56 Ramban, R. Bachya57
Target audience – This approach removes the theological difficulty of God needing a sign by suggesting that the blood was aimed not at Hashem but at the Egyptian passersby.58
Meaning of the name "פֶּסַח" – Chizkuni and R. Bachya suggest that the word relates to skipping over. It is unclear why the sacrifice should be so called if its main purpose was to mock the Egyptians rather than save the Israelites.
Nature of the "מַשְׁחִית" – Chizkuni views the "מַשְׁחִית" as Hashem's messenger, acting on His orders. The verses which speak of Hashem seeing the blood or doing the killing actually refer to the "מַשְׁחִית" himself, who is referred to by the name of the one who sent him "שהרי שלוחו של השולח כשולח". Ramban, in contrast, emphasizes that it was Hashem Himself who did the killing of the Egyptians and that the "מַשְׁחִית" refers to a different angel who attacks in times of plague.
Focal point of the commandment – This approach would view both the slaughtering and smearing of the blood as central to the ceremony.
Accompanying actions – Chizkuni explains that nearly all the actions relating to the sacrifice were intended both to degrade the Egyptian idols and to publicize that degradation:
- Four days – This provided time for the Egyptians to see their gods tied and bleating, without the ability to save themselves from the coming slaughter.
- Unblemished young male sheep – This would not allow any excuse that could justify the sheep-killing; no one could say that a particular sheep was unworthy due to its being blemished and that was the only reason it was being killed.59
- Twilight – This time was chosen to maximize exposure of the slaughtering to all those who were returning home.
- Whole – This way no one could mistake that what was killed was in fact the Egyptian god.
- Roasted – The roasting ensured that the sheep was both seen and smelled by all.
- Dressed to go, bitter herbs – Choosing a condiment that was bitter rather than sweet and eating in a hurry were both signs of disrespect.
Purpose of the blood – The blood was meant to mock the Egyptians and demonstrate how helpless their gods were.
Inner or outer doorpost? – Since this was a proof to the Egyptians that their gods were powerless, the blood was smeared on the outside, where everyone could see.60
Biblical parallels –
"לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ" – According to Ramban, the nation was prohibited from leaving their homes lest they see God's providence as He attacked the Egyptians.
"לֵיל שִׁמֻּרִים" –
General purpose of sacrifices –
פסח דורות – Future sacrifices commemorate the original Pesach and Hashem's skipping over the homes of the Israelites but it has no demonstrative purpose. This works with the understanding that many of the commands that were instituted to mock the Egyptians are not incorporated into future Pesachs.
Israelites' religious identity –
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