Korban Pesach in Art/0

Korban Pesach in Art

Introduction

The three images shown here, the drawing, "Angel of Death" from Bible Pictures and What They Teach Us¹, the illustration by William Henry Margetson² and the engraving by Gerard Jollain,³ all depict the bringing of the Passover sacrifice, as described in Shemot 12. Each focuses on a different part of the process, either the sacrifice itself, the smearing of the blood or the passing destroying angel. The artists' varying renditions raise questions regarding the purpose of the blood, and the nature of both the offering and the "destroyer" (הַמַּשְׁחִית).

Contrasting Images

Angel of Death

The illustration depicts both the inside and outside of an Israelite home, with the wall of the house effectively dividing the image into two scenes. The left half illuminates the destroying angel. He holds a sword in one hand and examines the smeared blood on the door-frame. Behind him a dead Egyptian lies on the floor. On the right, in the home, a family gathers around their lamb, which lies whole and as of yet untouched on the table. The figures are dressed to go, wearing hats and holding their staffs and satchels. The girl at the head of the table grasps a bundle, perhaps her matzot.

Margetson

This image focuses on the act of smearing the blood. A male figure holds a branch and spreads the blood on the outer doorway of his home. To his right, several men garbed in white, presumably his Egyptian neighbors, look on. Inside the house two figures are visible. One seems to be setting the table while the other crouches on the floor as he sweeps something into his palm, perhaps the last remnants of unleavened bread.

Jollain

In contrast to the other renderings, Jollain sets his scene not in a private home, but outside in a public venue. A big altar stands in the center of the image and a multitude of men, women and children gather around to observe the proceedings. A male holds the lamb in one hand and a knife in the other, ready to slaughter the offering. In the left foreground, two unidentified men⁴ stand slightly apart from the crowd, also watching the ceremony.

Relationship to the Biblical Text

The artists' choices reflect certain ambiguities in the Biblical text and different possible interpretive stances:

For whom is the blood?

In the illustration entitled "Angel of Death", the destroying angel appears to be the intended audience of the blood, while in Margetson's image, in contrast, it is the Egyptians who look at the bloodied doorpost.⁵ According to the Biblical text, for whom was the blood intended? In Shemot 12:14, Hashem says, "וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית" suggesting that the blood is for God Himself, so He can prevent the destroyer from harming the Israelites. This, though, begs the question – could not Hashem have saved the nation without the sign of blood? Others,⁶ thus, assert that actually the blood was aimed at the Egyptians to prove to them the worthlessness of their gods. Alternatively, the blood was a sign for the Israelites themselves⁷ ("וְהָיָה הַדָּם לָכֶם לְאֹת"), as they rejected idolatry and proved their loyalty to Hashem.⁸ For elaboration, see Purpose of the Pesach.

Nature of the offering

While Jollain has the lamb being killed on an actual altar, neither of the other two images includes one. Was the Pesach considered a real sacrifice with all the accompanying laws? If so, what type of offering was it? Though the annual Pesach is clearly a sacrifice, it is not clear if this was true of the original Pesach as well. The ceremony in Egypt contained the sacrificial features of unblemished animals, sprinkling of blood, and prohibitions of leavened bread, but there is no mention anywhere in the text that there was either an altar or the equivalent of a priest. See Purpose of the Pesach for the possibility that it acted similar to a sin offering, or alternatively, as a thanksgiving or petitionary offering.

The destroying angel

Of the three artists, only the illustrator of "Angel of Death" decided to include a destroying angel in his image. He is depicted as a celestial being with wings and sword, flying through Egypt to smite all the firstborns in unmarked homes. Sefer Shemot makes no explicit mention of an angel, speaking instead just of a "מַשְׁחִית" (destroyer), whose nature is undefined. Is this being distinct from Hashem and acting independently, or is he Hashem's messenger, killing on His orders? Moreover, who actually killed the Egyptians? On one hand, we read that Hashem announces, "וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם "⁹ On the other hand, the blood is said to be placed on the doorpost so as to prevent the "מַשְׁחִית" from harming the Israelites.¹⁰

¹ This book, from 1897, contains 400 illustrations relating to Biblical stories made by a variety of artists. Each is accompanied by a short description written by Charles Foster.

² Margetson (1861-1940) was a British painter who studied at the Royal Academy. This work appears in The Bible Picture Book by M. Chalmers.

³ Jollain (d.1683) was a French engraver. This work was published in 1670 in La Saincte Bible.

⁴ The relatively larger size of these figures suggests that they are meant to be important characters but it is unclear whether they are Israelites, or perhaps Egyptian bystanders.

⁵ Jollain does not depict the blood on the doorpost at all, but one might similarly question who was meant to witness the slaughtering of the animal – just the Israelites or also the Egyptians. In his image, it would seem that at least most of the onlookers are Israelites, but it is possible that the two men in the painting's foreground are outsiders, Egyptian spectators to the event.

⁶ See Shemot Rabbah 16:3, Chizkuni Shemot 12:3, 5-7 and R. Bachya Shemot 12:23.

⁷ See Rabbi Natan in Mekhilta Bo Pischa 6, and Ralbag Shemot 12:7.

⁸ This difference of opinion relates to a second disagreement regarding the location of the blood – was it on the inside of the doorpost (a sign for Israel) or on the outside (a sign for the destroyer or the Egyptians.) See discussion in מכילתא בא פסחא י"א.

⁹ See, similarly, how the Passover Haggadah uses this verse as proof that Hashem alone, not via an angel, took the nation out of Egypt: "ויוציאנו ה' ממצרים, לא על ידי מלאך לא על ידי שרף ולא על ידי שליח אלא הקדוש ברוך הוא בכבודו"

¹⁰ In Shemot 12:23ת Hashem says," וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגֹּף" suggesting that it is a separate being who is doing the smiting, and who is acting somewhat independently of God.