R. Yoshiyah said to him: Why is this different from all of the "sayings" in the Torah, which were from Moses to say to Israel? Here, too, from Moses to say to Israel. Why, then, is it written (here) "And Moses called to all the elders of Israel and he said to them (to Israel)"? (to show that) he accorded (special) honor to the elders. And thus did the Holy One Blessed be He say to Moses: "Moses, accord honor to the elders," viz. (Exodus 3:16) "Go and gather the elders of Israel, etc." And it is written (Ibid. 4:29) "And Moses and Aaron went and they gathered together the elders of Israel."
"Draw forth and take for yourselves": "Draw forth" — he who possesses his own; "and take" (i.e., acquire) — he who does not possess his own. R. Yossi Haglili says (The meaning is:) "Draw away from idol worship and cleave to mitzvoth." R. Yishmael says: Scripture here comes to apprise us that one may number himself for (the eating of) the Paschal lamb, and he may "depart" from it, until it is slaughtered, so long as it is not left as is (i.e., without any owners.) R. Yitzchak says: Scripture (here) comes to teach us that a small beast is acquired by (the act of) "drawing forth." "and slaughter the Pesach: It is a mitzvah to slaughter it as a Pesach offering. If he does not offer it as such, he transgresses the mitzvah. I might think that in the above instance) it is, nevertheless kasher. It is, therefore, written (Ibid. 27) "It is a Paschal sacrifice to the L–rd." Scripture repeats it to render it unfit (in the above instance.) From here it was ruled: All sacrifices which were slaughtered not "as such" are kasher, but they are not accounted to the owners as the fulfillment of an obligation — except for the Pesach and the sin-offering, (which are not kasher.)
"and slaughter the Pesach: It is a mitzvah to slaughter it as a Pesach offering. If he does not offer it as such, he transgresses the mitzvah. I might think that in the above instance) it is, nevertheless kasher. It is, therefore, written (Ibid. 27) "It is a Paschal sacrifice to the L–rd." Scripture repeats it to render it unfit (in the above instance.) From here it was ruled: All sacrifices which were slaughtered not "as such" are kasher, but they are not accounted to the owners as the fulfillment of an obligation — except for the Pesach and the sin-offering, (which are not kasher.)
(Exodus 12:22) "And you shall take a bunch of hyssop": From here you learn that all the "takings" in the Torah are with "bunches," viz.: Since all the "takings" in the Torah are unqualified, and in one instance "bunch" is specified, (it is derived that) all the "takings" in the Torah are with bunches. "hyssop": and not Greek hyssop and not Roman hyssop, and not Cochalite hyssop, and not desert hyssop — (in fine,) no hyssop which is qualified by an epithet.
"which is in the saf": Scripture (here) apprises us that he makes an indenture at the side of the threshold and slaughters (the blood) into it. "saf" is a threshold, as in (Ezekiel 43:8) "In setting their threshold ("sippam" [from "saf"]) by My threshold," and (Isaiah 6:4) "And the posts of the sippim would shake." These are the words of R. Yishmael.
"and you shall touch the lintel" (see above) "and you shall touch the lintel and the two door-posts": I would think that if one (door-post) preceded the other (lintel) he has not fulfilled his obligation. It is, therefore, written (Ibid. 7) "and he shall place it on the two door-posts and on the lintel." In either case he has fulfilled his obligation.
"from the blood which is in the saf": What is the intent of this? Is it not already written (Ibid.)? From (Ibid. 7) "And they shall take from the blood," I might think that there is one dipping for all (the touchings). It is, therefore, written "and you shall touch the lintel and the two door-posts from the blood which is in the saf. For each touching a (separate) dipping.
"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G–d saw the light ki tov" ("that it was good").
And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening."
"and the L–rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L–rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G–d, and your sins have hidden His face from you against hearing."
(Exodus 12:24) "And you shall keep this thing": to include the Pesach of future generations, that it be brought only from sheep or goats. These are the words of R. Eliezer.
"as a statute for you and for your sons": What is the intent of this? From (Ibid. 7) "And they shall take from the blood, etc.", I might think that the women, too, are included. It is, therefore, written "as a statute for you and for your sons."
(שמות יב,כא) ["וַיִּקְרָא מֹשֶׁה לְכָל זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם: מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם, וְשַׁחֲטוּ הַפָּסַח."] "וַיִּקְרָא מֹשֶׁה לְכָל זִקְנֵי יִשְׂרָאֵל". מְלַמֵּד שֶׁעֲשָׂאָן בֵּית דִּין.
(Exodus 12:21) "And Moses called to all the elders of Israel": We are hereby taught that he made them a beth-din.
"וַיֹּאמֶר אֲלֵהֶם". הַדִּבֵּר מִפִּי מֹשֶׁה, לֵאמֹר לְכָל יִשְׂרָאֵל. דִּבְרֵי רַבִּי יֹאשִׁיָּה.
"and he said to them": The word went forth from Moses to Israel. These are the words of R. Yoshiyah.
רַבִּי יוֹנָתָן אוֹמֵר: הַדִּבֵּר מִפִּי מֹשֶׁה, לֵאמֹר לַזְּקֵנִים, וּזְקֵנִים לֵאמֹר לְכָל יִשְׂרָאֵל.
R. Yonathan says: The word went forth from Moses to say to the elders, and the elders (to say) to all of Israel.
נָם לוֹ רַבִּי יֹאשִׁיָּה:*נָם: אמר. אֶחָד זֶה וְאֶחָד זֶה. מַה נִּשְׁתַּנָּה הַדִּבֵּר הַזֶּה מִכָּל הַדִּבְּרוֹת שֶׁבַּתּוֹרָה? שֶׁכָּל הַדִּבְּרוֹת שֶׁבַּתּוֹרָה, הַדִּבֵּר מִפִּי מֹשֶׁה לֵאמֹר לְכָל יִשְׂרָאֵל, אַף כָּן הַדִּבֵּר מִפִּי מֹשֶׁה לֵאמֹר לְכָל יִשְׂרָאֵל. וּמַה תִּלְמֹד לוֹמַר "וַיֹּאמֶר אֲלֵהֶם"? אֶלָּא שֶׁמֹּשֶׁה חָלַק כָּבוֹד לַזְּקֵנִים. וְכֵן הַמָּקוֹם אָמַר לְמֹשֶׁה: מֹשֶׁה! חֲלֹק כָּבוֹד לַזְּקֵנִים! שֶׁנֶּאֱמַר: (שמות ג,טז) "לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם: יי אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי". וְכָתוּב: (שמות ד,כט) "וַיֵּלֶךְ מֹשֶׁה וְאַהֲרֹן, וַיַּאַסְפוּ אֶת כָּל זִקְנֵי בְּנֵי יִשְׂרָאֵל."
R. Yoshiyah said to him: Why is this different from all of the "sayings" in the Torah, which were from Moses to say to Israel? Here, too, from Moses to say to Israel. Why, then, is it written (here) "And Moses called to all the elders of Israel and he said to them (to Israel)"? (to show that) he accorded (special) honor to the elders. And thus did the Holy One Blessed be He say to Moses: "Moses, accord honor to the elders," viz. (Exodus 3:16) "Go and gather the elders of Israel, etc." And it is written (Ibid. 4:29) "And Moses and Aaron went and they gathered together the elders of Israel."
"מִשְׁכוּ", מִי שֶׁיֵּשׁ לוֹ, "וּקְחוּ", מִי שֶׁאֵין לוֹ. רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: מִשְׁכוּ יְדֵיכֶם מֵעֲבוֹדָה זָרָה, וְהִדָּבְקוּ בַּמִּצְוָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר: בָּא הַכָּתוּב לְלַמְּדָךְ שֶׁלָּעוֹלָם נִמְנִין עַל הַפֶּסַח וּמוֹשְׁכִין אֶת יְדֵיהֶם מִמֶּנּוּ, עַד שֶׁיִּשָּׁחֵט, וּבִלְבַד שֶׁיַּנִּיחַ אֶת הַפֶּסַח כָּל שֶׁהוּא. רַבִּי יִצְחָק אוֹמֵר: בָּא הַכָּתוּב לְלַמְּדָךְ עַל בְּהֵמָה דַּקָּה, שֶׁתְּהֵא נִקְנֵית בִּמְשִׁיכָה.
"Draw forth and take for yourselves": "Draw forth" — he who possesses his own; "and take" (i.e., acquire) — he who does not possess his own. R. Yossi Haglili says (The meaning is:) "Draw away from idol worship and cleave to mitzvoth." R. Yishmael says: Scripture here comes to apprise us that one may number himself for (the eating of) the Paschal lamb, and he may "depart" from it, until it is slaughtered, so long as it is not left as is (i.e., without any owners.) R. Yitzchak says: Scripture (here) comes to teach us that a small beast is acquired by (the act of) "drawing forth." "and slaughter the Pesach: It is a mitzvah to slaughter it as a Pesach offering. If he does not offer it as such, he transgresses the mitzvah. I might think that in the above instance) it is, nevertheless kasher. It is, therefore, written (Ibid. 27) "It is a Paschal sacrifice to the L–rd." Scripture repeats it to render it unfit (in the above instance.) From here it was ruled: All sacrifices which were slaughtered not "as such" are kasher, but they are not accounted to the owners as the fulfillment of an obligation — except for the Pesach and the sin-offering, (which are not kasher.)
"וְשַׁחֲטוּ הַפָּסַח". מִצְוָה שֶׁיִּשְׁחֲטֶנּוּ לִשְׁמוֹ, אֲבָל אִם שְׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, עָבַר עַל מִצְוָה. שׁוֹמֵעַ אֲנִי, יְהֵי כָשֵׁר! תִּלְמֹד לוֹמַר "מִשְׁכוּ וּקְחוּ לָכֶם", שָׁנָה עָלָיו הַכָּתוּב לִפְסֹל. מִכָּן אָמָרוּ: כָּל הַזְּבָחִין שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן כְּשֵׁרִין, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת.
"and slaughter the Pesach: It is a mitzvah to slaughter it as a Pesach offering. If he does not offer it as such, he transgresses the mitzvah. I might think that in the above instance) it is, nevertheless kasher. It is, therefore, written (Ibid. 27) "It is a Paschal sacrifice to the L–rd." Scripture repeats it to render it unfit (in the above instance.) From here it was ruled: All sacrifices which were slaughtered not "as such" are kasher, but they are not accounted to the owners as the fulfillment of an obligation — except for the Pesach and the sin-offering, (which are not kasher.)
(שמות יב,כב) ["וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף, וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזֹת מִן הַדָּם אֲשֶׁר בַּסָּף, וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר."] "וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב", מִכָּן אַתְּ דָּן כָּל הַלְּקִיחוֹת שֶׁבַּתּוֹרָה. הוֹאִיל וְנֶאֶמְרוּ כָל הַלְּקִיחוֹת בַּתּוֹרָה סְתָם, וּפָרַט לָךְ הַכָּתוּב בְּאַחַת מֵהֶן, שֶׁאֵינָהּ אֶלָּא אֲגֻדַּת אֵזוֹב, פּוֹרֵט אֲנִי כָל הַלְּקִיחוֹת שֶׁבַּתּוֹרָה, שֶׁאֵינָן אֶלָּא אֲגֻדַּת אֵזוֹב.*אֵזוֹב: maiorana syriaca, שיח ריחני בעל עלים שעירים. וְלֹא אֵזוֹב יָוָן וְלֹא אֵזוֹב רוֹמִי, וְלֹא אֵזוֹב כַּחְלִית וְלֹא אֵזוֹב מִדְבָּרִית,*אֵזוֹב כַּחְלִית: אזוביון דגול, Lavandula stoechas. וְלֹא כָל אֵזוֹב שֶׁיֵּשׁ עָלָיו שֵׁם לְוַי.*שֶׁיֵּשׁ עָלָיו שֵׁם לְוַי: שמוסיפים עליו עוד שם להגדיר את מינו המיוחד.
(Exodus 12:22) "And you shall take a bunch of hyssop": From here you learn that all the "takings" in the Torah are with "bunches," viz.: Since all the "takings" in the Torah are unqualified, and in one instance "bunch" is specified, (it is derived that) all the "takings" in the Torah are with bunches. "hyssop": and not Greek hyssop and not Roman hyssop, and not Cochalite hyssop, and not desert hyssop — (in fine,) no hyssop which is qualified by an epithet.
"וּטְבַלְתֶּם בַּדָּם", שֶׁיְּהֵי בַדָּם כְּדֵי טְבִילָה.
"and you shall dip it in the blood": There should be enough blood for dipping (and ministering as prescribed.)
"אֲשֶׁר בַּסַּף". מַגִּיד הַכָּתוּב, שֶׁעוּקָה חוֹצֵץ בְּצַד הָאִסְקֻפָּה, וְשׁוֹחֵט בְּתוֹכָהּ.*אִסְקֻפָּה: סף הדלת. אֵין סַף אֶלָּא אִסְקֻפָּה, שֶׁנֶּאֱמַר: (יחזקאל מג,ח) "בְּתִתָּם סִפָּם אֶת סִפִּי וּמְזוּזָתָם אֵצֶל מְזוּזָתִי, וְהַקִּיר בֵּינִי וּבֵינֵיהֶם", וְכָתוּב: (ישעיה ו,ד) "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים". דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
"which is in the saf": Scripture (here) apprises us that he makes an indenture at the side of the threshold and slaughters (the blood) into it. "saf" is a threshold, as in (Ezekiel 43:8) "In setting their threshold ("sippam" [from "saf"]) by My threshold," and (Isaiah 6:4) "And the posts of the sippim would shake." These are the words of R. Yishmael.
רַבִּי עֲקִיבָה אוֹמֵר: אֵין סַף אֶלָּא כֶּלִי, שֶׁנֶּאֱמַר: (מלכים א ז,נ) "וְהַסִּפּוֹת וְהַמְזַמְּרוֹת,*וְהַסִּפּוֹת. גרסת כ"י: הספים. וְהַמִּזְרָקוֹת וְהַכַּפּוֹת וְהַמַּחְתּוֹת זָהָב סָגוּר".
R. Akiva says: "saf" is a vessel, as in (I Kings 7:50) "and the sippoth, and the snuffers, and the sprinkling bowls.
"וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף", מִבִּפְנִים. אַתָּה אוֹמֵר מִבִּפְנִים, אוֹ אֵינוֹ אֶלָּא מִבַּחוּץ? תִּלְמֹד לוֹמַר (שמות יב,יג) "וְרָאִיתִי אֶת הַדָּם", הַנִּרְאֶה לִי וְלֹא לַאֲחֵרִים. דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי יוֹנָתָן אוֹמֵר: מִבִּפְנִים. אַתָּה אוֹמֵר מִבִּפְנִים, אוֹ אֵינוֹ אֶלָּא מִבַּחוּץ? תִּלְמֹד לוֹמַר (שמות יב,יג) "וְהָיָה הַדָּם לָכֶם לְאֹת", לָכֶם לְאוֹת וְלֹא לַאֲחֵרִים לְאוֹת.
רַבִּי יִצְחָק אוֹמֵר: לֹא כִי, אֶלָּא מִבַּחוּץ, כְּדֵי שֶׁיְּהוּ הַמִּצְרִים רוֹאִים, וּמְעֵיהֶם מִתְחַתְּכִים.
"וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזֹת". שׁוֹמֵעַ אֲנִי, אִם הִקְדִּים זֶה לַזֶּה, לֹא יָצָא! תִּלְמֹד לוֹמַר (שמות יב,ז) "וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף", הָא אִם הִקְדִּים זֶה לַזֶּה, יָצָא. נִמְצֵינוּ לְמֵדִים, שְׁלֹשָׁה מִזְבְּחוֹת הָיוּ לאֲבוֹתֵינוּ בְמִצְרַיִם: הַמַּשְׁקוֹף וּשְׁתֵּי מְזוּזוֹת. רַבִּי יִשְׁמָעֵאל אוֹמֵר: אַרְבָּעָה הָיוּ: הַסַּף, וְהַמַּשְׁקוֹף, וּשְׁתֵּי הַמְּזוּזוֹת.
"and you shall touch the lintel" (see above) "and you shall touch the lintel and the two door-posts": I would think that if one (door-post) preceded the other (lintel) he has not fulfilled his obligation. It is, therefore, written (Ibid. 7) "and he shall place it on the two door-posts and on the lintel." In either case he has fulfilled his obligation.
"מִן הַדָּם אֲשֶׁר בַּסָּף", עוֹד לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר "וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף"? וּמַה תִּלְמֹד לוֹמַר "מִן הַדָּם אֲשֶׁר בַּסָּף"? לְפִי שֶׁהוּא אוֹמֵר: (שמות יב,ז) "וְלָקְחוּ מִן הַדָּם וְנָתְנוּ", שׁוֹמֵעַ אֲנִי, טְבִילָה אַחַת לְכֻלָּם! תִּלְמֹד לוֹמַר: "וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזֹת מִן הַדָּם אֲשֶׁר בַּסָּף", עַל כָּל הַגָּעָה, טְבִילָה.
"from the blood which is in the saf": What is the intent of this? Is it not already written (Ibid.)? From (Ibid. 7) "And they shall take from the blood," I might think that there is one dipping for all (the touchings). It is, therefore, written "and you shall touch the lintel and the two door-posts from the blood which is in the saf. For each touching a (separate) dipping.
"וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר." מַגִּיד, מִשֶּׁנִּתְּנָה רְשׁוּת לַמַּלְאָךְ לְחַבֵּל, אֵינוֹ מַבְחִין בֵּין צַדִּיק לָרָשָׁע, שֶׁנֶּאֱמַר: (ישעיה כו,כ) "לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ וּסְגֹר דְּלָתְךָ בַּעֲדֶךָ, חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר-זָעַם." וְאוֹמֵר: (יחזקאל כא,ח) "הִנְנִי אֵלַיִךְ וְהוֹצֵאתִי חַרְבִּי מִתַּעְרָהּ, וְהִכְרַתִּי מִמֵּךְ צַדִּיק וְרָשָׁע." וְאוֹמֵר: (שמות לג,כב) "וְהָיָה בַּעֲבֹר כְּבֹדִי, וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד עָבְרִי." לְלַמְּדָךְ, כְּשֶׁתְּהֵא נִכְנָס בְּכִי טוֹב וְיוֹצֵא בְכִי טוֹב.
"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G–d saw the light ki tov" ("that it was good").
וְכֵן אַתְּ מוֹצֵא, שֶׁהָאָבוֹת וְהַנְּבִיאִים נָהֲגוּ בְדֶרֶךְ אֶרֶץ: (בראשית כב,ג) "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר" (בראשית כח,יח) "וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר" (שמות לד,ד) "וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר" (יהושע ג,א) "וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר" (שמואל א טו,יב) "וַיַּשְׁכֵּם שְׁמוּאֵל לִקְרַאת שָׁאוּל בַּבֹּקֶר" וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: וַהֲלֹא הָאָבוֹת וְהַנְּבִיאִים, שֶׁהָלְכוּ לַעֲשׁוֹת רְצוֹנוֹ שֶׁלְּמִי שֶׁאָמַר וְהָיָה הָעוֹלָם, נָהֲגוּ בְדֶרֶךְ אֶרֶץ, שְׁאָר בְּנֵי אָדָם, עַל אַחַת כַּמָּה וְכַמָּה! וְכֵן הוּא אוֹמֵר (תהלים קד,כ) "תָּשֶׁת חֹשֶׁךְ וִיהִי לָיְלָה", וְאוֹמֵר (תהלים קד,כא) "הַכְּפִירִים שֹׁאֲגִים לַטָּרֶף", וְאוֹמֵר (תהלים קד,כח) "תִּתֵּן לָהֶם, יִלְקֹטוּן, תִּפְתַּח יָדְךָ, יִשְׂבְּעוּן טוֹב." וְאוֹמֵר (תהלים קד,כב) "תִּזְרַח הַשֶּׁמֶשׁ, יֵאָסֵפוּן, וְאֶל מְעוֹנֹתָם יִרְבָּצוּן." מִכָּן וְאֵילָךְ, (תהלים קד,כג) "יֵצֵא אָדָם לְפָעֳלוֹ, וְלַעֲבֹדָתוֹ עֲדֵי עָרֶב." וְאוֹמֵר: (תהלים קד,כד) "מָה רַבּוּ מַעֲשֶׂיךָ יי, כֻּלָּם בְּחָכְמָה עָשִׂיתָ, מָלְאָה הָאָרֶץ קִנְיָנֶךָ."
And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening."
(שמות יב,כג) "וְעָבַר יי לִנְגֹּף אֶת מִצְרַיִם, וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת, וּפָסַח יי עַל הַפֶּתַח, וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגֹּף." רַבִּי יְהוּדָה אוֹמֵר: כְּמֶלֶךְ שֶׁהוּא עוֹבֵר מִמָּקוֹם לְמָקוֹם.
(Exodus 12:23) "And the L–rd will pass through to smite Egypt": as a king, who passes from place to place.
דָּבָר אַחֵר: (שמות יב,כג) "וְעָבַר יי", נוֹתֵן הוּא עֶבְרָתוֹ וְיִרְאָתוֹ בְמִצְרַיִם. אֵין עֶבְרָה אֶלָּא זַעַם, שֶׁנֶּאֱמַר: (תהלים עח,מט) "יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ, עֶבְרָה וָזַעַם וְצָרָה, מִשְׁלַחַת מַלְאֲכֵי רָעִים." וְאוֹמֵר (צפניה א,טו) "יוֹם עֶבְרָה הַיּוֹם הַהוּא". וְכָתוּב: (ישעיה יג,ט) "הִנֵּה יוֹם יי בָּא, אַכְזָרִי וְעֶבְרָה וַחֲרוֹן, אָף לָשׂוּם הָאָרֶץ לְשַׁמָּה, וְחַטָּאֶיהָ יַשְׁמִיד מִמֶּנָּה." וְכָתוּב: (עמוס ה,יז) "וּבְכָל כְּרָמִים מִסְפֵּד, כִּי אֶעֱבֹר בְּקִרְבְּךָ, אָמַר יי."
"וְרָאָה אֶת הַדָּם". הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: וַהֲלֹא הַכֹּל גָּלוּי וְיָדוּעַ 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 "וְרָאָה אֶת הַדָּם"? אֶלָּא לְשֵׁם מִצְוָה שֶׁהֵם עוֹשִׂים, הוּא נִגְלָה עֲלֵיהֶם וְחָס עֲלֵיהֶם, שֶׁנֶּאֱמַר: "וּפָסַח יי עַל הַפֶּתַח", וְאֵין פִּסּוּחַ אֶלָּא חַיִס, שֶׁנֶּאֱמַר: (ישעיה לא,ה)*חַיִס: לעשות שלא ייפגע עם השאר. "כְּצִפֳּרִים עָפוֹת, כֵּן יָגֵן יי צְבָאוֹת עַל יְרוּשָׁלִָם, גָּנוֹן וְהִצִּיל, פָּסֹחַ וְהִמְלִיט."
דָּבָר אַחֵר: (שמות יב,כג) "וְרָאָה אֶת הַדָּם", רוֹאֶה הוּא דַּם עֲקֵדָתוֹ שֶׁלְּיִצְחָק, שֶׁנֶּאֱמַר: (בראשית כב,יד) "וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא יי יִרְאֶה". וְכָתוּב (דברי הימים א כא,טו) "וּכְהַשְׁחִית רָאָה יי וַיִּנָּחֶם". מָה רָאָה? רָאָה דַּם עֲקֵדָתוֹ שֶׁלְּיִצְחָק, שֶׁנֶּאֱמַר: (בראשית כב,ח) "אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי".
"and he will see the blood": (see above on 12:13).
"וּפָסַח יי עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית". הֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה, אִם דַּם פֶּסַח מִצְרָיִם הַקַּל, שֶׁאֵינוֹ אֶלָּא לְשָׁעָה, וְאֵינוֹ נוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וְאֵינוֹ נוֹהֵג לַדּוֹרוֹת, נֶאֱמַר בּוֹ "וְלֹא יִתֵּן הַמַּשְׁחִית", מְזוּזָה חֲמוּרָה, שֶׁיֵּשׁ בָּהּ עֲשָׂרָה שֵׁמוֹת מְיֻחָדִים, וְנוֹהֶגֶת בַּיּוֹם וּבַלַּיְלָה, וְנוֹהֶגֶת לַדּוֹרוֹת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא יִתֵּן הַמַּשְׁחִית! וּמִי גָּרַם? עֲוֹנוֹתֵינוּ, שֶׁנֶּאֱמַר: (ירמיה ה,כה) "עוֹנוֹתֵיכֶם הִטּוּ אֵלֶּה, וְחַטֹּאותֵיכֶם מָנְעוּ הַטּוֹב מִכֶּם." וְכָתוּב: (ישעיה נט,ב) "כִּי אִם עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵכֶם לְבֵין אֱלֹהֵיכֶם, וְחַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם מִשְּׁמוֹעַ."
"and the L–rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L–rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G–d, and your sins have hidden His face from you against hearing."
(שמות יב,כד) ["וּשְׁמַרְתֶּם אֶת הַדָּבָר הַזֶּה לְחָק לְךָ וּלְבָנֶיךָ עַד עוֹלָם."] "וּשְׁמַרְתֶּם אֶת הַדָּבָר הַזֶּה", לְהָבִיא פֶסַח דּוֹרוֹת, שֶׁלֹּא יָבִיא אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים. דִּבְרֵי רַבִּי אֱלִיעֶזֶר.
(Exodus 12:24) "And you shall keep this thing": to include the Pesach of future generations, that it be brought only from sheep or goats. These are the words of R. Eliezer.
"לְחָק לְךָ וּלְבָנֶיךָ", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר (שמות יב,ז) "וְלָקְחוּ מִן הַדָּם", שׁוֹמֵעַ אֲנִי, אַף הַנָּשִׁים בְּמַשְׁמָע! תִּלְמֹד לוֹמַר: "לְחָק לְךָ וּלְבָנֶיךָ", הָאֲנָשִׁים וְלֹא הַנָּשִׁים.
"as a statute for you and for your sons": What is the intent of this? From (Ibid. 7) "And they shall take from the blood, etc.", I might think that the women, too, are included. It is, therefore, written "as a statute for you and for your sons."