(Exodus 12:11) "And thus shall you eat it": as those going on a journey. R. Yossi Haglili says: Scripture is hereby teaching proper deportment to those going on a journey — that they do things with despatch.
"and you shall eat it in haste": This is the haste of the Egyptians (to make them leave). You say this. But perhaps it is the haste of the Jews (to leave)? (Devarim 16:3) "for in haste you left Egypt" already speaks of the haste of the Jews. How, then, am I to understand "and you shall eat it in haste"? As referring to the haste of Egypt.
R. Yehoshua says: "and you shall eat in haste": This is the haste of Israel. You say this. But perhaps it is the haste of the Egyptians? (Exodus 12:39) already speaks of the haste of the Egyptians. How, then, am I to understand "in haste"? As referring to the haste of the Jews.
Abba Channan says in the name of R. Elazar: This ("in haste") is the haste of the Shechinah. And even though there is no proof for this, it is intimated in (Song of Songs 2:8) "the voice of my Beloved, behold, it comes," (heralding the redemption, etc.), (Ibid. 9) "Behold, (seeking to redeem us), He stands behind our wall, etc." I might think that this will be so in the future, too. It is, therefore, written (Isaiah 52:12) "But not in haste will you leave, and you will not go out in flight. For the L–rd walks before you, and your rear guard is the G–d of Israel." "It is a Pesach (offering) to the L–rd": All of their acts (in respect to it) are to be for the sake of Heaven.
(Exodus 12:12) "And I shall pass ("ve'avarti") through the land of Egypt": R. Yehudah says: As a king, who makes the rounds of his kingdom. Variantly: I shall place My wrath ("evrathi") and My fear in Egypt. "evrah" is wrath, as in (Psalms 78:49) "He sent His burning anger upon them — evrah and scorn, and affliction," and (Isaiah 13:9) "Behold, the day of the L–rd is coming — fury and evrah and burning wrath, etc."
"and I shall smite": I might think, through an angel or through a messenger; it is, therefore, written (Ibid. 29) "and the L–rd (Himself) smote every first-born" — not through an angel or a messenger.
"and I smote every first born": even from different places. Whence do I derive (the same) even for the first-born of Egypt who were in other places? (From Psalms 136:10) "He smote Egypt through their first-born" (connoting, even if they were not in Egypt).
Whence do I derive (the same for) the first-born of Cham and Cush? (viz. Genesis 10:6) From (Psalms 78:51) "And He struck every first-born in Egypt, the first fruit of their strength in the tents of Cham."
Similarly, (Devarim 13:16) "Smite the inhabitants of that city … and its cattle." Similarly, (Numbers 5:27) "and her belly ('first in the transgression') will swell, and her thigh will fall."
Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!
"And against all the gods of Egypt shall I execute judgments. I am the L–rd.": "Judgments": different from each other. Images of stone crumbled; of wood, rotted; of metal, rusted. As it is written (Numbers 33:4) "And the Egyptians were burying (those) whom the L–rd had smitten — every first-born, and against their gods the L–rd had executed judgments." Others say: Those of stone rotted; those of metal melted.
R. Nathan says: Judgments (2) upon judgments (2): They rotted, split, were hewn out, and they burned. We thus find that their images were smitten in four ways, and their worshippers, in three — plague, destruction, and smiting, (viz. 12:13).
"I, the L–rd": what flesh and blood cannot conceptualize — By oath shall I exact punishment from them! Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the Holy One Blessed be He affirms and does (as He has affirmed), how much more so in His measure of beneficence — the greater (measure)!
(Exodus 12:13) "And the blood shall be for you as a sign": for you as a sign, and not for Me as a sign; for you as a sign, and not for others as a sign.
"on the houses": What is the intent of this? Is it not already written (Ibid. 7) "on the lintel of the houses where they shall eat it"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) "the houses where you are" — in any event.
"and I shall see the blood": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L–rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing."
Variantly: "And I shall see the blood": I shall see the "blood" of the binding of Isaac, as it is written (Genesis 22:14) "And Abraham called the name of the place 'The L–rd will see.'" And elsewhere it is written (I Chronicles 21:15) "But as he was about to destroy, the L–rd saw and He repented Himself of the evil." What did He see? The blood of the binding of Isaac.
"and fasachti over you": R. Yoshiyah said: Read it not "ufasachti," but "ufasati," the Holy One Blessed be He 'skipping over' the houses of the children of Israel in Egypt, as it is written (Song of Songs 2:8) "The voice of my Beloved, behold, it comes, skipping over the mountains," and (9) "Behold, He stands behind the wall, etc."
R. Yonathan says: "and I will skip over you." I will be compassionate to you, but not to the Egyptians. I might think that an Egyptian in a Jewish house would be rescued. It is, therefore, written "and I will skip over you" — over you, but not over the Egyptians. If an Israelite were in an Egyptian house, I might think he would be smitten together with them. It is, therefore, written (Exodus, Ibid.) "and there will be no destroying plague on you when I smite the land of Egypt." It will not be on you, but it will be on the Egyptians.
(Exodus 12:14) "And this day shall be for you as a remembrance": The day which is a remembrance for you, you celebrate. But we have not yet heard which day it is (that is a remembrance for you). From (13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." the meaning still hangs in the balance (i.e., On which day did they go out?) It is written (Numbers 33:3) "And they journeyed from Ramses in the first month on the fifteenth day of the first month. On the morrow of the Pesach offering the children of Israel left with a high hand." When did the children of Israel eat the Pesach? On the night of the festival. And they did not leave until the day of the festival itself.
"And you shall celebrate it as a festival for the L–rd": This tells me only of the first day of the festival as requiring a chagigah (offering). Whence do I derive (the same for) the last day? It is, therefore, written (Ibid. 13:6) "and on the seventh day, a festival (chag) to the L–rd." This tells me only of the first and the last days as requiring a chagigah. Whence do I derive the same for the intermediate days of the festival (chol hamoed )? It follows inductively, viz.: Since the first and the last days are called mikra kodesh ("a calling of holiness") and chol hamoed is called mikra kodesh, then if you have learned about the former that they require a chagigah, then the latter, too, require a chagigah.
And, furthermore, it follows a fortiori, viz.: If the first and last days, which are not preceded or followed by holy days, require a chagigah, how much more so (the days of) chol hamoed , which are preceded and followed by holy days!
R. Yossi Haglili says: It is written (Devarim 16:15) "Seven days shall you celebrate ('tachog') to the L–rd your G–d," to include the seven days of Pesach as requiring a chagigah. But perhaps it speaks only of Succoth? (This is not so, for Leviticus 23:41) "And you shall celebrate it as a festival of the L–rd" already speaks of Succoth. How, then, are we to understand "Seven days shall you celebrate"? To include the seven days of Pesach as requiring a chagigah.
"for your generations": to be observed in all the generations. But perhaps "generations" (here) connotes the minimum of "generations" — two? It is, therefore, written as an everlasting statute shall you celebrate it."
(שמות יב,יא) ["וְכָכָה תֹּאכְלוּ אֹתוֹ, מָתְנֵיכֶם חֲגֻרִים, נַעֲלֵיכֶם בְּרַגְלֵיכֶם, וּמַקֶּלְכֶם בְּיֶדְכֶם, וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן, פֶּסַח הוּא לַיי."] "וְכָכָה תֹּאכְלוּ אֹתוֹ", "מָתְנֵיכֶם חֲגֻרִים", שֶׁיִּהְיוּ מָתְנֵיכֶם חֲגֻרִים, "נַעֲלֵיכֶם", שֶׁיִּהְיוּ בְּרַגְלֵיכֶם, "וּמַקֶּלְכֶם", שֶׁיִּהְיוּ בְּיֶדְכֶם, כְּיוֹצְאֵי דְּרָכִים. רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: בָּא הַכָּתוּב לְלַמְּדֵנוּ דֶּרֶךְ אֶרֶץ מִן הַתּוֹרָה, עַל יוֹצְאֵי דְּרָכִים, שֶׁיִּהְיוּ מְזֹרָזִין.
(Exodus 12:11) "And thus shall you eat it": as those going on a journey. R. Yossi Haglili says: Scripture is hereby teaching proper deportment to those going on a journey — that they do things with despatch.
"וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן", זֶה חֶפְזוֹן מִצְרָיִם.*חֶפְזוֹן מִצְרָיִם: הגירסה בגניזה: חפזון ישראל. אַתָּה אוֹמֵר כֵּן, אוֹ אֵינוֹ אֶלָּא חֶפְזוֹן יִשְׂרָאֵל?*ג אין, ומשמע: מִצְרָיִם. כְּשֶׁהוּא אוֹמֵר: (שמות יא,ז) "וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ", הֲרֵי חֶפְזוֹן יִשְׂרָאֵל אָמוּר.*ג: יִשְׂרָאֵל. הָא מָה אֲנִי מְקַיֵּם "וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן"? זֶה חֶפְזוֹן מִצְרָיִם.*ג: יִשְׂרָאֵל.
"and you shall eat it in haste": This is the haste of the Egyptians (to make them leave). You say this. But perhaps it is the haste of the Jews (to leave)? (Devarim 16:3) "for in haste you left Egypt" already speaks of the haste of the Jews. How, then, am I to understand "and you shall eat it in haste"? As referring to the haste of Egypt.
רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: "וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן", זֶה חֶפְזוֹן יִשְׂרָאֵל. אַתְּ אוֹמֵר כֵּן, אוֹ אֵינוֹ אֶלָּא חֶפְזוֹן מִצְרָיִם? וּכְּשֶׁהוּא אוֹמֵר (שמות יב,לט) "כִּי גֹרְשׁוּ מִמִּצְרַיִם", הֲרֵי חֶפְזוֹן מִצְרָיִם אָמוּר, הָא מַה תִּלְמֹד לוֹמַר "וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן"? זֶה חֶפְזוֹן יִשְׂרָאֵל.
R. Yehoshua says: "and you shall eat in haste": This is the haste of Israel. You say this. But perhaps it is the haste of the Egyptians? (Exodus 12:39) already speaks of the haste of the Egyptians. How, then, am I to understand "in haste"? As referring to the haste of the Jews.
אַבָּא חָנָן אוֹמֵר מִשֵּׁם רַבִּי אֱלִיעֶזֶר: זֶה חֶפְזוֹן שְׁכִינָה. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר הוּא: (שיר השירים ב,ח) "קוֹל דּוֹדִי הִנֵּה זֶה בָּא, מְדַלֵּג עַל הֶהָרִים, מְקַפֵּץ עַל הַגְּבָעוֹת." וְאוֹמֵר: (שיר השירים ב,ט) "הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, מַשְׁגִּיחַ מִן הַחַלֹּנוֹת, מֵצִיץ מִן הַחֲרַכִּים." וְאַף לֶעָתִיד לָבֹא יְהֵי בְחִפָּזוֹן? תִּלְמֹד לוֹמַר: (ישעיה נב,יב) "כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ, וּבִמְנוּסָה לֹא תֵלֵכוּן", וּמִפְּנֵי מָה? "כִּי הֹלֵךְ לִפְנֵיכֶם יי, וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל." "פֶּסַח הוּא לַיי", שֶׁיִּהְיוּ כָל מַעֲשָׂיו לְשֵׁם שָׁמַיִם.
Abba Channan says in the name of R. Elazar: This ("in haste") is the haste of the Shechinah. And even though there is no proof for this, it is intimated in (Song of Songs 2:8) "the voice of my Beloved, behold, it comes," (heralding the redemption, etc.), (Ibid. 9) "Behold, (seeking to redeem us), He stands behind our wall, etc." I might think that this will be so in the future, too. It is, therefore, written (Isaiah 52:12) "But not in haste will you leave, and you will not go out in flight. For the L–rd walks before you, and your rear guard is the G–d of Israel." "It is a Pesach (offering) to the L–rd": All of their acts (in respect to it) are to be for the sake of Heaven.
(שמות יב,יב) ["וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים, אֲנִי יי."] "וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם". רַבִּי יְהוּדָה אוֹמֵר: כְּמֶלֶךְ שֶׁהוּא עוֹבֵר מִמָּקוֹם לְמָקוֹם. דָּבָר אַחֵר: "וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם", נוֹתֵן אֲנִי עֶבְרָתִי וְיִרְאָתִי בְמִצְרַיִם. וְאֵין עֶבְרָה אֶלָּא זַעַם, שֶׁנֶּאֱמַר: (תהלים עח,מט) "יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ עֶבְרָה וָזַעַם וְצָרָה", וְאוֹמֵר: (צפניה א,טו) "יוֹם עֶבְרָה הַיּוֹם הַהוּא, יוֹם צָרָה וּמְצוּקָה, יוֹם שֹׁאָה וּמְשׁוֹאָה, יוֹם חֹשֶׁךְ וַאֲפֵלָה, יוֹם עָנָן וַעֲרָפֶל." וְאוֹמֵר: (ישעיה יג,ט) "הִנֵּה יוֹם יי בָּא, אַכְזָרִי וְעֶבְרָה וַחֲרוֹן אָף, לָשׂוּם הָאָרֶץ לְשַׁמָּה, וְחַטָּאֶיהָ יַשְׁמִיד מִמֶּנָּה." (עמוס ה,יז) "וּבְכָל כְּרָמִים מִסְפֵּד, כִּי אֶעֱבֹר בְּקִרְבְּךָ, אָמַר יי."
(Exodus 12:12) "And I shall pass ("ve'avarti") through the land of Egypt": R. Yehudah says: As a king, who makes the rounds of his kingdom. Variantly: I shall place My wrath ("evrathi") and My fear in Egypt. "evrah" is wrath, as in (Psalms 78:49) "He sent His burning anger upon them — evrah and scorn, and affliction," and (Isaiah 13:9) "Behold, the day of the L–rd is coming — fury and evrah and burning wrath, etc."
"וְהִכֵּיתִי כָל בְּכוֹר". שׁוֹמֵעַ אֲנִי, עַל יְדֵי מַלְאָךְ אוֹ עַל יְדֵי הַשָּׁלִיחַ. תִּלְמֹד לוֹמַר: (שמות יב,כט) "וַיי הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם", לֹא עַל יְדֵי מַלְאָךְ וְלֹא עַל יְדֵי שָׁלִיחַ וְלֹא עַל יְדֵי הַשָּׂרָף.
"and I shall smite": I might think, through an angel or through a messenger; it is, therefore, written (Ibid. 29) "and the L–rd (Himself) smote every first-born" — not through an angel or a messenger.
"וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם", אֲפִלּוּ מִמְּקוֹמוֹת אֲחֵרִים. וּבְכוֹרֵי מִצְרָיִם, שֶׁהֵן בִּמְקוֹמוֹת אֲחֵרִים, מְנַיִן? תִּלְמֹד לוֹמַר: (תהלים קלו,י) "לְמַכֵּה מִצְרַיִם בִּבְכוֹרֵיהֶם, כִּי לְעוֹלָם חַסְדּוֹ."
"and I smote every first born": even from different places. Whence do I derive (the same) even for the first-born of Egypt who were in other places? (From Psalms 136:10) "He smote Egypt through their first-born" (connoting, even if they were not in Egypt).
וּבְכוֹרֵי חָם כּוּשׁ וּפוּט וְלוּד, מְנַיִן? תִּלְמֹד לוֹמַר: (תהלים עח,נא) "וַיַּךְ כָּל בְּכוֹר בְּמִצְרָיִם, רֵאשִׁית אוֹנִים בְּאָהֳלֵי חָם."
Whence do I derive (the same for) the first-born of Cham and Cush? (viz. Genesis 10:6) From (Psalms 78:51) "And He struck every first-born in Egypt, the first fruit of their strength in the tents of Cham."
"מֵאָדָם וְעַד בְּהֵמָה". מִי שֶׁהִתְחִיל בָּעֲבֵרָה, מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת.
"from man until beast": The initiator of the transgression was struck first.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (בראשית ז,כג) "וַיִּמַח אֶת כָּל הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה, מֵאָדָם עַד בְּהֵמָה, עַד רֶמֶשׂ וְעַד עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ מִן הָאָרֶץ".
Similarly, (Genesis 7:23) "And all that existed on the face of the earth was blotted out — from man to beast, etc."
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (בראשית יט,יא) "וְאֶת הָאֲנָשִׁים אֲשֶׁר פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים".*סַנְוֵרִים: עיוורון. מִי שֶׁהִתְחִיל בָּעֲבֵרָה, מִמֶּנּוּ נִפְרַע תְּחִלָּה.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (שמות יד,ד) "וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ".
Similarly, (Exodus 14:4) "And I will be honored through (the downfall of) Pharaoh and his entire host."
כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר: (במדבר ה,כו) "וְצָבְתָה*צָבְתָה: התנפחה. בִטְנָהּ וְנָפְלָה יְרֵכָהּ", מֵאֵבֶר שֶׁהִתְחִיל בָּעֲבֵרָה, מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת.
כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר: (דברים יג,טו) "הַכֵּה תַכֶּה אֶת יֹשְׁבֵי הָעִיר הַהִוא לְפִי חָרֶב, הַחֲרֵם אֹתָהּ וְאֶת כָּל אֲשֶׁר בָּהּ, וְאֶת בְּהֶמְתָּהּ לְפִי חָרֶב." מִי שֶׁהִתְחִיל בָּעֲבֵרָה, מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת.
Similarly, (Devarim 13:16) "Smite the inhabitants of that city … and its cattle." Similarly, (Numbers 5:27) "and her belly ('first in the transgression') will swell, and her thigh will fall."
וְאַף כָּן אַתָּה אוֹמֵר: "וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מֵאָדָם וְעַד בְּהֵמָה", מִי שֶׁהִתְחִיל בָּעֲבֵרָה, מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת.
Here, too, "And I shall smite every first-born in the land of Egypt from man until beast." The initiator of the transgression was struck first.
וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר: מָה, אִם מִדַּת הַפֻּרְעָנוּת הַמּוּעָטָה, מִי שֶׁהִתְחִיל בָּעֲבֵרָה תְּחִלָּה, מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת, קַל וָחֹמֶר בְּמִדַּת הַטּוֹבָה הַמְּרֻבָּה.
Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!
"וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים, אֲנִי יי." שְׁפָטִים מְשֻׁנִּים זֶה מִזֶּה: שֶׁלָּאֶבֶן הָיְתָה נְמַסֵּית, וְשֶׁלָּעֵץ הָיְתָה נִדְבֶּקֶת, וְשֶׁלַּמַּתֶּכֶת נֶעְשֵׂית חֲרָרָה*חֲרָרָה: פת דקה הנאפית על גבי גחלים. צורה הדומה לחררה, פח דק ועגול., שֶׁנֶּאֱמַר: (במדבר לג,ד) "וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יי בָּהֶם כָּל בְּכוֹר, וּבֵאלֹהֵיהֶם עָשָׂה יי שְׁפָטִים." וְיֵשׁ אוֹמְרִים: שֶׁלָּאֶבֶן נִרְקֶבֶת, וְשֶׁלָּעֵץ נְמַסֵּית.
"And against all the gods of Egypt shall I execute judgments. I am the L–rd.": "Judgments": different from each other. Images of stone crumbled; of wood, rotted; of metal, rusted. As it is written (Numbers 33:4) "And the Egyptians were burying (those) whom the L–rd had smitten — every first-born, and against their gods the L–rd had executed judgments." Others say: Those of stone rotted; those of metal melted.
רַבִּי יוֹנָה אוֹמֵר: שְׁפָטִים שָׁפוֹט שׁוֹפְטֵי שְׁפָטִים, נִתְכָּכִים*נִתְכָּכִים: מותכים אם הם עשוים מתכת., נִבְקָקִים*נִבְקָקִים: חרבים., נִגְדָּעִים, נִשְׂרָפִים. נִמְצֵינוּ לְמֵדִין, שֶׁעֲבוֹדָה זָרָה לוֹקָה בְּאַרְבָּעָה דְּרָכִים, וְעוֹבְדֶיהָ בִּשְׁלֹשָׁה: בְּמַכָּה, בְּהַשְׁחָתָה וּבְמַגֵּפָה.
R. Nathan says: Judgments (2) upon judgments (2): They rotted, split, were hewn out, and they burned. We thus find that their images were smitten in four ways, and their worshippers, in three — plague, destruction, and smiting, (viz. 12:13).
"אֲנִי יי", מַה שֶּׁאֵי אֶפְשָׁר לְבָשָׂר וָדָם לוֹמַר כֵּן. "אֲנִי יי", בִּשְׁבוּעָה אֲנִי נִפְרָע מֵהֶם. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: וּמָה, מִדַּת פֻּרְעָנוּת מְעוּטָה, אָמַר הַמָּקוֹם לַעֲשׁוֹת וְעָשָׂה, מִדָּה טוֹבָה מְרֻבָּה, עַל אַחַת כַּמָּה וְכַמָּה!
"I, the L–rd": what flesh and blood cannot conceptualize — By oath shall I exact punishment from them! Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the Holy One Blessed be He affirms and does (as He has affirmed), how much more so in His measure of beneficence — the greater (measure)!
(שמות יב,יג) ["וְהָיָה הַדָּם לָכֶם לְאֹת, עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם, וְרָאִיתִי אֶת הַדָּם, וּפָסַחְתִּי עֲלֵכֶם, וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם."] "וְהָיָה הַדָּם לָכֶם לְאֹת", לָכֶם לְאוֹת, וְלֹא לִי לְאוֹת; לָכֶם לְאוֹת, וְלֹא לַאֲחֵרִים לְאוֹת.
(Exodus 12:13) "And the blood shall be for you as a sign": for you as a sign, and not for Me as a sign; for you as a sign, and not for others as a sign.
"עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם", לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר: (שמות יב,ז) "עַל הַבָּתִּים אֲשֶׁר יֹאכְלוּ אֹתוֹ בָּהֶם"? אֵין לִי אֶלָּא בָּתִּים שֶׁהָיוּ אוֹכְלִים אוֹתוֹ בָהֶם, בָּתִּים שֶׁהָיוּ יוֹשְׁבִים בָּהֶם, מְנַיִן? תִּלְמֹד לוֹמַר: "עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם", מִכָּל מָקוֹם.
"on the houses": What is the intent of this? Is it not already written (Ibid. 7) "on the lintel of the houses where they shall eat it"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) "the houses where you are" — in any event.
"וְרָאִיתִי אֶת הַדָּם". הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: וַהֲלֹא הַכֹּל גָּלוּי לְפָנָיו, שֶׁנֶּאֱמַר: (דניאל ב,כב) "יָדַע מָה בַחֲשׁוֹכָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא."* יוֹדֵעַ מַה בַּחֹשֶׁךְ, וְהָאוֹר עִמּוֹ שׁוֹכֵן. וְאוֹמֵר: (תהלים קלט,יב) "גַּם חֹשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּךָּ" וּמַה תִּלְמֹד לוֹמַר "וְרָאִיתִי אֶת הַדָּם"? אֶלָּא בִּשְׂכַר מִצְוָה אַחַת שֶׁאַתֶּם עוֹשִׂים, אֲנִי נִגְלָה וְחָס עֲלֵיכֶם, שֶׁנֶּאֱמַר: "וּפָסַחְתִּי עֲלֵכֶם". אֵין פְּסִיחָה אֶלָּא חַיִס,*חַיִס: חמלה, רחמים. שֶׁנֶּאֱמַר: (ישעיה לא,ה) "כְּצִפֳּרִים עָפוֹת, כֵּן יָגֵן יי צְבָאוֹת עַל יְרוּשָׁלִָם, גָּנוֹן וְהִצִּיל, פָּסֹחַ וְהִמְלִיט."
"and I shall see the blood": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L–rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing."
דָּבָר אַחֵר: "וְרָאִיתִי אֶת הַדָּם", רוֹאֶה אֲנִי דַּם עֲקֵדָתוֹ שֶׁלְּיִצְחָק, שֶׁנֶּאֱמַר: (בראשית כב,יד) "וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא יי יִרְאֶה, אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יי יֵרָאֶה." וּלְהַלָּן הוּא אוֹמֵר: (דברי הימים א כא,טו) "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ, וּכְהַשְׁחִית רָאָה יי וַיִּנָּחֶם עַל הָרָעָה, וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית: רַב! עַתָּה, הֶרֶף יָדֶךָ! וּמַלְאַךְ יי עֹמֵד עִם גֹּרֶן אָרְנָן הַיְבוּסִי." מָה רָאָה? רָאָה דַּם עֲקֵדָתוֹ שֶׁלְּיִצְחָק, שֶׁנֶּאֱמַר: "אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי".
Variantly: "And I shall see the blood": I shall see the "blood" of the binding of Isaac, as it is written (Genesis 22:14) "And Abraham called the name of the place 'The L–rd will see.'" And elsewhere it is written (I Chronicles 21:15) "But as he was about to destroy, the L–rd saw and He repented Himself of the evil." What did He see? The blood of the binding of Isaac.
"וּפָסַחְתִּי עֲלֵכֶם". רַבִּי יֹאשִׁיָּה אוֹמֵר: אַל תִּקְרֵי "וּפָסַחְתִּי", אֶלָּא 'וּפָסַעְתִּי', שֶׁהָיָה הַמָּקוֹם מְדַלֵּג עַל בָּתֵּי בָנָיו בְּמִצְרַיִם, שֶׁנֶּאֱמַר: (שיר השירים ב,ח) "קוֹל דּוֹדִי הִנֵּה זֶה בָּא, מְדַלֵּג עַל הֶהָרִים".
"and fasachti over you": R. Yoshiyah said: Read it not "ufasachti," but "ufasati," the Holy One Blessed be He 'skipping over' the houses of the children of Israel in Egypt, as it is written (Song of Songs 2:8) "The voice of my Beloved, behold, it comes, skipping over the mountains," and (9) "Behold, He stands behind the wall, etc."
רַבִּי יוֹנָתָן אוֹמֵר: (שמות יב,יג) "וּפָסַחְתִּי עֲלֵכֶם", עֲלֵיכֶם אֲנִי חָס, וְאֵינִי חָס עַל הַמִּצְרִים. הֲרֵי שֶׁהָיָה מִצְרִי בְּתוֹךְ בֵּיתוֹ שֶׁלְּיִשְׂרָאֵל, שׁוֹמֵעַ אֲנִי, יִנָּצֵל! תִּלְמֹד לוֹמַר "וּפָסַחְתִּי עֲלֵכֶם", עֲלֵיכֶם אֲנִי חָס, וְלֹא עַל הַמִּצְרִים. הֲרֵי שֶׁהָיָה יִשְׂרָאֵל בְּתוֹךְ בֵּיתוֹ שֶׁלַּמִּצְרִי, שׁוֹמֵעַ אֲנִי, יִלְקֶה בִּגְלָלוֹ! תִּלְמֹד לוֹמַר: "וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית, בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם." בָּכֶם אֵינוֹ הוֹוֶה, הוֹוֶה הוּא בַמִּצְרִים.
R. Yonathan says: "and I will skip over you." I will be compassionate to you, but not to the Egyptians. I might think that an Egyptian in a Jewish house would be rescued. It is, therefore, written "and I will skip over you" — over you, but not over the Egyptians. If an Israelite were in an Egyptian house, I might think he would be smitten together with them. It is, therefore, written (Exodus, Ibid.) "and there will be no destroying plague on you when I smite the land of Egypt." It will not be on you, but it will be on the Egyptians.
דָּבָר אַחֵר: "בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם." בְּאֶרֶץ מִצְרָיִם אֵינוֹ הוֹוֶה, הוֹוֶה הוּא לְאַחַר זְמַן.
Variantly: When I smite the land of Egypt, it will not be (upon you), but it will be in the future.
(שמות יב,יד) ["וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן, וְחַגֹּתֶם אֹתוֹ חַג לַיי לְדֹרֹתֵיכֶם, חֻקַּת עוֹלָם תְּחָגֻּהוּ."] "וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ", יוֹם שֶׁהוּא לָךְ לְזִכָּרוֹן אַתָּה חוֹגְגוֹ, אֲבָל לֹא שָׁמַעְנוּ אֵי זֶהוּ! כְּשֶׁהוּא אוֹמֵר: (שמות יג,ג) "זָכוֹר אֶת הַיּוֹם הַזֶּה, אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם, מִבֵּית עֲבָדִים, כִּי בְּחֹזֶק יָד הוֹצִיא יי אֶתְכֶם מִזֶּה, וְלֹא יֵאָכֵל חָמֵץ", עֲדַיִן הַדָּבָר שָׁקוּל! כְּשֶׁהוּא אוֹמֵר: (במדבר לג,ג) "בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הָרִאשׁוֹן, מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְנֵי יִשְׂרָאֵל בְּיָד רָמָה", אֵימָתַי אָכְלוּ יִשְׂרָאֵל אֶת הַפֶּסַח? בְּלֵילֵי יוֹם טוֹב, וְלֹא יָצְאוּ אֶלָּא בְיוֹם טוֹב עַצְמוֹ.
(Exodus 12:14) "And this day shall be for you as a remembrance": The day which is a remembrance for you, you celebrate. But we have not yet heard which day it is (that is a remembrance for you). From (13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." the meaning still hangs in the balance (i.e., On which day did they go out?) It is written (Numbers 33:3) "And they journeyed from Ramses in the first month on the fifteenth day of the first month. On the morrow of the Pesach offering the children of Israel left with a high hand." When did the children of Israel eat the Pesach? On the night of the festival. And they did not leave until the day of the festival itself.
"וְחַגֹּתֶם אֹתוֹ חַג לַיי". אֵין לִי אֶלָּא יוֹם טוֹב רִאשׁוֹן שֶׁהוּא טָעוּן חֲגִיגָה, יוֹם טוֹב הָאַחֲרוֹן מְנַיִן? תִּלְמֹד לוֹמַר: (שמות יג,ו) "שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַיי." אֵין לִי אֶלָּא יוֹם טוֹב רִאשׁוֹן וְאַחֲרוֹן שֶׁטְּעוּנִין חֲגִיגָה, חֻלּוֹ שֶׁלַּמּוֹעֵד מְנַיִן? הֲרֵי אַתְּ דָּן: הוֹאִיל וְיוֹם טוֹב רִאשׁוֹן וְאַחֲרוֹן קְרוּיִין "מִקְרָא קֹדֶשׁ", וְחֻלּוֹ שֶׁלַּמּוֹעֵד קָרוּי "מִקְרָא קֹדֶשׁ", אִם לָמַדְתָּ עַל יוֹם טוֹב רִאשׁוֹן וְאַחֲרוֹן, שֶׁקְּרוּאִין "מִקְרָא קֹדֶשׁ", שֶׁהֵן טְעוּנִין חֲגִיגָה, חֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁהוּא קָרוּי "מִקְרָא קֹדֶשׁ", דִּין הוּא שֶׁיִּטְעֹן חֲגִיגָה. וְעוֹד, קַל וָחֹמֶר: מָה רִאשׁוֹן וְאַחֲרוֹן, שֶׁאֵין לִפְנֵיהֶם וּלְאַחֲרֵיהֶם מְקֻדָּשִׁין, טְעוּנִין חֲגִיגָה, חֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁמְּקֻדָּשׁ לְפָנָיו וּלְאַחֲרָיו, דִּין הוּא שֶׁיִּטְעֹן חֲגִיגָה.
"And you shall celebrate it as a festival for the L–rd": This tells me only of the first day of the festival as requiring a chagigah (offering). Whence do I derive (the same for) the last day? It is, therefore, written (Ibid. 13:6) "and on the seventh day, a festival (chag) to the L–rd." This tells me only of the first and the last days as requiring a chagigah. Whence do I derive the same for the intermediate days of the festival (chol hamoed )? It follows inductively, viz.: Since the first and the last days are called mikra kodesh ("a calling of holiness") and chol hamoed is called mikra kodesh, then if you have learned about the former that they require a chagigah, then the latter, too, require a chagigah.
דָּבָר אַחֵר: אִם יוֹם טוֹב הָרִאשׁוֹן וְהָאַחֲרוֹן, שֶׁאֵין לִפְנֵיהֶם וּלְאַחֲרֵיהֶם טְעוּנִים חֲגִיגָה, הֲרֵי הֵן טְעוּנִין חֲגִיגָה, חֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁלְּפָנָיו וְאַחֲרָיו טָעוּן חֲגִיגָה, דִּין הוּא שֶׁיִּטְעֹן חֲגִיגָה.
And, furthermore, it follows a fortiori, viz.: If the first and last days, which are not preceded or followed by holy days, require a chagigah, how much more so (the days of) chol hamoed , which are preceded and followed by holy days!
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (דברים טז,טו) "שִׁבְעַת יָמִים תָּחֹג לַיי אֱלֹהֶיךָ", לְהָבִיא שִׁבְעַת יְמֵי הַפֶּסַח שֶׁיִּטְעֲנוּ חֲגִיגָה. אוֹ אֵינוֹ מְדַבֵּר אֶלָּא בֶּחַג? כְּשֶׁהוּא אוֹמֵר: (ויקרא כג,מא) "וְחַגֹּתֶם אֹתוֹ חַג לַיי שִׁבְעַת יָמִים בַּשָּׁנָה, חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ." הֲרֵי חַג אָמוּר. וּמַה תִּלְמֹד לוֹמַר "שִׁבְעַת יָמִים תָּחֹג לַיי"? לְהָבִיא שִׁבְעַת יְמֵי הַפֶּסַח שֶׁיִּטְעֲנוּ חֲגִיגָה.
R. Yossi Haglili says: It is written (Devarim 16:15) "Seven days shall you celebrate ('tachog') to the L–rd your G–d," to include the seven days of Pesach as requiring a chagigah. But perhaps it speaks only of Succoth? (This is not so, for Leviticus 23:41) "And you shall celebrate it as a festival of the L–rd" already speaks of Succoth. How, then, are we to understand "Seven days shall you celebrate"? To include the seven days of Pesach as requiring a chagigah.
"לְדֹרֹתֵיכֶם", שֶׁיִּנְהֹג הַדָּבָר לַדּוֹרוֹת. אוֹ "לְדֹרֹתֵיכֶם", שׁוֹמֵעַ אֲנִי, מִעוּט דּוֹרוֹת שְׁנַיִם? תִּלְמֹד לוֹמַר: "חֻקַּת עוֹלָם תְּחָגֻּהוּ".
"for your generations": to be observed in all the generations. But perhaps "generations" (here) connotes the minimum of "generations" — two? It is, therefore, written as an everlasting statute shall you celebrate it."