“The Lord said to Moses and Aaron: This is the statute of the paschal offering; no foreigner shall eat of it” (Exodus 12:43). “The Lord said to Moses and Aaron: This is the statute of the paschal offering” – that is what Scripture said: “The heart knows the bitterness of its soul; and in its joy no stranger can meddle” (Proverbs 14:10). Why is it so? It is only that just as the heart senses the trouble that it experiences, so, too, when a person rejoices, the heart rejoices first, as it is stated: “The heart knows the bitterness of its soul.” Likewise, David said: “My heart flutters, my strength fails me” (Psalms 38:11). In my joy, my heart rejoices first, as it is stated: “Therefore, my heart is glad and my glory rejoices” (Psalms 16:9), and so it says: “For my sighs are many and my heart is faint” (Lamentations 1:22). In the future, the Holy One blessed be He brings [relates to] all the limbs but first consoles only the heart, as it is stated: “I will speak to her heart” (Hosea 2:16). Another interpretation: “The heart knows the bitterness of its soul” – that is Hannah, who suffered greatly, as it is stated: “She was bitter of soul” (I Samuel 1:10); she, by herself.1Hannah was barren but her husband had children by his other wife. When she was remembered,2When she bore a son. God remembered her by herself, as it is stated: “And in its joy no stranger can meddle” (Proverbs 14:10); and it is written: “My heart exults in the Lord…because I rejoice in Your salvation” (I Samuel 2:1); I exulted by myself but no other will exult with me. Another interpretation: “The heart knows the bitterness of its soul” – that is the Shunamite woman. When? It was when her son died and she went to complain to Elisha. What is written? “Geḥazi came to push her away, but the man of God said: Release her, for her soul is bitter within her…” (II Kings 4:27). When he sent Geḥazi to revive her son and said to him: “Take my staff in your hand” (II Kings 4:29), the Shunamite said to him: ‘“By the life of the Lord and by your life” (II Kings 4:30), you abided in God’s mysteries. At first, you gave me a son; now, again abide in God’s mysteries, and revive him’ – that is: “The heart knows the bitterness of its soul.” Another interpretation: “The heart knows the bitterness of its soul” – that is David. When he went down to Akhish3The Philistine king of Gath. to assist him, he was there for three days, and the Amalekites came and took his [David’s] wives and his children captive and burned Tziklag, David began crying, as it is stated: “David was greatly distressed, for the people spoke of stoning him” (I Samuel 30:6). They did not do so, but rather they rescued their wives, their sons, and their daughters and came to the Land of Israel and took up the Ark of the Lord and set it in its place. What is written there? “Also David the king rejoiced with great joy” (I Chronicles 29:9). Another interpretation: “The heart knows the bitterness of its soul” – that is Israel, who were subject to enslavement in Egypt. When they came to leave, and the Holy One blessed be He decreed for them to perform the paschal offering, the Egyptians came to eat with them. God said to them: Heaven forbid! “No foreigner shall eat of it;” that is: “The heart knows the bitterness of its soul; and in its joy no stranger can meddle.”
Another interpretation: “This is the statute of the paschal offering” – that is what Scripture states: “Let my heart be whole in Your statutes” (Psalms 119:80). David said: ‘Master of the universe, when I engage in Your statutes, let the evil inclination not have permission to look at me, as it is stated: “Teach me, Lord, Your way, I will walk in Your truth” (Psalms 86:11). [Do this] so that the evil inclination will not mislead me, and I will be ashamed before the righteous. Moreover, because it misleads me, I neglect the words of the Torah, and when I come to exhibit my learning before You and those who are lesser than I, they respond and say to me that it is not so, and I am ashamed. Rather, make my heart one, so it will engage in Torah wholely.’ That is what is written: “Let my heart be whole in Your statutes, so that I will not be put to shame” (Psalms 119:80). Another interpretation: “Let my heart be whole in Your statutes” – these are the statute of the paschal offering, and the statute of the red heifer. Why? It is because they are similar to one another. About this [the paschal offering] it is stated: “This is the statute of the paschal offering,” about that [the red heifer] it is stated: “This is the statute of the Torah” (Numbers 19:2),4This passage recounts the laws of the red heifer, whose ashes are used to purify a person from ritual impurity imparted by contact with a dead body. and you cannot know which statute is greater than the other. It is analogous to two similar noblewomen who were walking together and looked the same. Which of them is greater than the other? It is the one who is accompanied by the other to her home, and the other walks behind her. So, regarding the paschal offering “statute” is stated and regarding the [red] heifer “statute” is stated. Which is greater? It is the heifer, as those who partake of the paschal offering need it, as it is stated: “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17). That is: “No foreigner shall eat of it.”5The midrash understands the foreigner to be a person who is ritually impure.
Our Rabbis said: Moses did three things in which his judgment was [later] confirmed by the judgment of the Omnipresent. At Mount Sinai he expounded, saying: If Israel, who have not been designated [to hear divine] speech, He [nevertheless] said to them: “Do not come near a woman” (Exodus 19:15), I, who is designated [to hear divine] speech, is it not logical that I separate myself from woman? The Holy One blessed be He agreed with him, as it is stated: “But you, stand here with Me” (Deuteronomy 5:28). The second he expounded in the Tent of Meeting, saying: If at Sinai, whose sanctity was limited only to the revelation at Sinai, I ascended only with permission, as it is stated: “The Lord called to him from the mountain saying” (Exodus 19:3), then how can I enter the Tent of Meeting, which is for the generations, unless the Holy One blessed be He summons me? He agreed with his judgment, as it is stated: “The Lord called to Moses, and spoke to him from the Tent of Meeting” (Leviticus 1:1). The third he expounded regarding the statute of the paschal offering: When Israel made the calf, he said: If, regarding the paschal offering, which was a one-time observance in Egypt, He said to me: “This is the statute of the paschal offering: no foreigner shall [eat of it],” Israel, who worshipped idols [with the Golden Calf], can they receive the Torah? Immediately, “He broke them [the tablets] at the foot of the mountain” (Exodus 32:19).
Another interpretation: “This is the statute of the paschal offering [no foreigner shall eat of it]” – that is what is written: “The foreigner who has joined himself to the Lord shall not speak, saying: The Lord has separated me from His people” (Isaiah 56:3).6The verse quoted prohibits foreigners from partaking of the paschal offering. However, a later verse presents the possibility of that foreigner joining himself to Israel and then partaking of the offering: “When a stranger will reside with you, and will perform the paschal offering to the Lord, circumcise all his males, and then he may draw near and perform it; and he will be like a native of the land; and all uncircumcised shall not eat of it. There shall be one law for the native, and for the stranger who resides with you (Exodus 12:48–9). Job said: “The stranger shall not spend the night outside” (Job 31:32). The Holy One blessed be He does not reject any creature, but rather, He accepts everyone. The gates open at all times, and anyone who seeks to enter may enter. That is why it says: “The stranger shall not spend the night outside,” corresponding to: “The stranger who is within your gates” (Deuteronomy 31:12). “I opened My doors to the road” (Job 31:32), [is said] of the Holy One blessed be He, that He tolerates His creations. Rabbi Berekhya said: Corresponding to whom did He say: “The stranger [hager] shall not spend the night outside” (Job 31:32)? Rather, converts [gerim]7The Biblical word for stranger, ger, also means convert in Rabbinic Hebrew. are destined to be priests serving in the Temple, as it is stated: “The stranger [hager] will join himself with them, and they will be appended to the house of Jacob” (Isaiah 14:1). Appended [venispeḥu] means nothing other than priesthood, as it is stated: “Append me [sefaḥeni], please, to one of the priestly watches” (I Samuel 2:36). They are destined to partake of the showbread, for their daughters will marry into the priesthood. And so did Akilas the proselyte ask our Rabbis. He said to them: ‘That which is written: “He loves the stranger, giving him food and clothing” (Deuteronomy 10:18) – are all the promises that He promised to the stranger that He would give him food and clothing?’ One [of the Rabbis] said to him: ‘That is what Jacob, whose name is Israel, requested from the Holy One blessed be He: “…and will give me food to eat, and clothing to wear” (Genesis 28:20). You, who have come among us, it is not enough for you that you are like us, but it should be sufficient for you to be like Jacob, the firstborn of the Holy One blessed be He.’ Ultimately, you should not suppose that Jacob requested food and clothing. Rather, Jacob said: The Holy One blessed be He promised me that He will be with me, and that He will establish the world from me. When will I know that He is with me and that he is protecting me? When He establishes from me sons who are priests partaking of the showbread and wearing priestly vestments, as it is stated: “And will give me food to eat,” that is the showbread; and clothing to wear, those are the priestly vestments, as it is stated: “You shall clothe Aaron in the holy vestments” (Exodus 40:13). Here, too, “He loves the stranger, giving him food and clothing” – in other words, He provides children to the stranger who will eat showbread and wear priestly vestments. That is, “the stranger shall not spend the night outside.” The Holy One blessed be He said: After all the honor that I am destined to accord to the penitents, you are complaining? That is: “The foreigner, who has joined himself to the Lord, shall not speak…” (Isaiah 56:3). Alternatively, “the foreigner…shall not speak” – that is what is written: “Sing and rejoice daughter of Zion” (Zechariah 2:14), and it is written: “Many nations will join themselves to the Lord” (Zechariah 2:15). The Holy One blessed be He said: If I say so about converts, all the more so about Zion and Israel. “The foreigner…shall not speak.” The Holy One blessed be He said to the converts: You are concerned because I disqualified you and said regarding the paschal offering: “No foreigner shall eat of it?” Why don’t you ask the Givonites how I acted favorably to them? They are people who behaved deceitfully; acting out of fear [they] approached My children and took an oath to them. [Nevertheless,] what did I do to Saul and his household because he sought to kill them [the Givonites]?8See II Samuel 21:1 and Yevamot 78b. They [the Givonites] killed seven of his descendants, as it is stated: “The king took the two sons of Ritzpa…and the five sons of Mikhal” (II Samuel 21:8).9These descendants of Saul were handed over to the Givonites to be executed. The Holy One blessed be He said: If regarding the Givonites, who were Emorites, who acting out of fear behaved deceitfully with Israel, I accepted them, acted favorably to them, and I gave them satisfaction from My children; the converts who come in love, and serve for the sake of My name, won’t I accept them and exalt them? Therefore, “the foreigner, who has joined himself to the Lord shall not say” (Isaiah 56:3) – these are the circumcised converts. The idolaters, however, have uncircumcised hearts, for thus the Holy One blessed be He disqualifies those with uncircumcised hearts and takes them down to Gehenna, as it is stated: “Son of man, wail for the multitude of Egypt, and take them down” (Ezekiel 32:18). Likewise, Isaiah says: “Therefore, the grave expanded itself, and opened its mouth without measure [ḥok]” (Isaiah 5:14) – for an idolater who scorns the statute [ḥok] of circumcision, as it is stated: “He established it for Jacob as a statute, to Israel as an everlasting covenant” (Psalms 105:10). Israel, who are circumcised, do not go down to Gehenna. Rabbi Berekhya said: In order that the heretics and the wicked of Israel will not say: ‘Since we are circumcised, we will not descend to Gehenna,’ what does the Holy One blessed be He do? He sends an angel who extends their foreskin [rendering them uncircumcised] and they descend to Gehenna, as it is stated: “He extended his hands…profaned his covenant.” (Psalms 55:21). When Gehenna sees that the foreskin is connected to them, it opens its mouth and consumes them in fire; that is: “And opened its mouth without measure [ḥok].”
“This is the statute of the paschal offering.” Rabbi Shimon ben Ḥalafta said: When Israel departed from Egypt, the Holy One blessed be He said to Moses: ‘Caution Israel regarding the mitzva of the paschal offering: “no foreigner shall eat of it, but anyone’s servant, bought for silver, you shall circumcise him – [then he shall eat of it].”’ When Israel saw that He disqualified the uncircumcised to partake of the paschal offering, all Israel quickly stood and circumcised all their slaves and children and everyone who would come out with them, as it is stated: “The children of Israel went and did [as the Lord had commanded Moses and Aaron; so they did]” (Exodus 12:50). It is analogous to a king who made a feast for all those he loved. The king said: ‘If on one of the participants there is no emblem, he may not enter here.’ So, God made a feast for them: “Roasted in fire, with unleavened bread and bitter herbs” (Exodus 12:8), because He redeemed them from their distress. He said to them: ‘If the seal of Abraham is not in your flesh, you may not taste from it.’ Everyone who was born in Egypt was quickly circumcised. About them it is stated: “Gather My pious together to Me; those who make My covenant with an offering” (Psalms 50:5). Our Rabbis said: Israel did not seek to circumcise in Egypt; in fact, they all abolished circumcision in Egypt, except for the tribe of Levi, as it is stated: “And of Levi he said: Your Tumim [wholeheartedness] and Your Urim [lights] (Deuteronomy 33:8).”10The midrash is interpreting the meaning of the names of the Urim and Tumim, which were bequeathed to the tribe of Levi in Moses’s final blessing. Why? It is because “they observed Your word and kept Your covenant” (Deuteronomy 33:9) in Egypt. The Holy One blessed be He sought to redeem them [Israel] but they had no merit. What did the Holy One blessed be He do? He called Moses and said: ‘Go and circumcise them.’ Some say that it was Joshua who was there and circumcised them, as it is stated: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Many of them did not accept upon themselves to be circumcised. The Holy One blessed be He said that they [the children of Israel] should perform the paschal offering. Once Moses performed the paschal offering, the Holy One blessed be He made a decree for the four winds of the world that blow in the Garden of Eden. The winds went from the Garden of Eden and cleaved to that paschal offering, as it is stated: “Awake, north [wind], and come, south [wind]” (Song of Songs 4:16). Its aroma went a distance of forty days [travel]. All of Israel gathered near Moses, they said to him: ‘Please, feed us from your paschal offering,’ because they were famished from the aroma. The Holy One blessed be He said: ‘If you will not be circumcised you will not eat,’ as it is stated: “The Lord said to Moses and Aaron: This is the statute of the paschal offering…[circumcise him, then he shall eat of it]” (Exodus 12:43–4). Immediately, they submitted and were circumcised, and the blood of the paschal offering and the blood of the circumcision intermingled, and the Holy One blessed be He would pass and take each of them, kiss him and bless him, as it is stated: “And I passed over you, and saw you wallowing in your blood [damayikh],11Damayikh is plural, indicating that there was more than one type of blood. [and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live]” (Ezekiel 16:6); live with the blood of the paschal offering, live with the blood of circumcision.
“No foreigner shall eat of it” – to fulfill what is stated: “He declares His word to Jacob, His statutes and His ordinances unto Israel” (Psalms 147:19). The Holy One blessed be He said to them that they should not intermingle with another nation, and they should not know its secrets, but rather you shall remain by yourselves. In this world, when Israel partook of the paschal offering, they ate it hastily, as it is stated: “So you shall eat it…[and you shall eat it hastily]” (Exodus 12:11), commemorating: “For in haste you departed from the land of Egypt” (Deuteronomy 16:3). However, in the future: “For you shall not go out hastily, and you shall not go in flight” (Isaiah 52:12). To what is this matter comparable? To a merchant who came to stay at an inn. He stayed there all day, and at night, he arose and took everything that was his and set out on the way. The innkeeper arose in the morning and began screaming: ‘Look – this merchant arose at night and took everything that was mine and departed!’ That merchant heard and said: ‘What caused me to hear this? It is only because I departed at night. Therefore, I swear that I will no longer depart at night.’ So, Israel prepared themselves at night, to leave early in the morning. The Egyptians arose after they went and said: ‘Let us pursue them, because they took everything that was ours,’ as it is stated: “The Egyptians pursued them” (Exodus 14:9). The Holy One blessed be He said to them: ‘What caused you all this? It is the haste in which you departed. From now on, “for you shall not go out hastily.”’ In the past, I and My court would go before them, as it is stated: “The Lord went before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire…]” (Exodus 13:21). However, in the future, it will be I alone, as it is stated: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12).
“Consecrate to Me every firstborn; the first issue of any womb among the children of Israel, whether man or animal, is Mine” (Exodus 13:2). “Consecrate to Me every firstborn” – Rabbi Natan says: The Holy One blessed be He said to Moses: ‘Just as I made Jacob the firstborn, as it is stated: “Israel is My firstborn son” (Exodus 4:22), so I will make the messianic king the firstborn, as it is stated: “I also will appoint him firstborn” (Psalms 89:28). So, “consecrate to Me every firstborn.”12The midrash is explaining that the superfluous word “every” teaches that there is another firstborn who will be consecrated in the future – the messiah. Caution Israel, just as I created the world and I said to Israel to remember the Sabbath day to commemorate the act of Creation, as it is stated: “Remember the Sabbath day,” (Exodus 20:8), so you should remember the miracles that I performed on your behalf in Egypt, and remember the day that you departed from there, as it is stated: “Remember this day that you departed from Egypt” (Exodus 13:3). Why? “Because with strength of hand the Lord took you from Egypt” (ibid.).13The midrash has “took you from Egypt.” The actual verse is “took you from this.” “No leaven shall be seen with you [in all your borders] for seven days” (Deuteronomy 16:4), corresponding to the seven days between the redemption and the splitting of the Red Sea. Just as initially there were seven days of Creation and just as Shabbat takes place once every seven days, so shall these seven days be observed each and every year, as it is stated: “You shall observe this ordinance at its appointed time from year to year” (Exodus 13:10). It is analogous to a king who married a woman who was overseas.14The marriage took place remotely, while she was still abroad. Waves reached her [i.e. she encountered a storm] before she came to him. He said to her: ‘Do not remember all the waves that passed over you, but rather, on that day that you were spared from them, remember me and make a celebration every year.’ So with regard to Israel, the Holy One blessed be He appeared to them to redeem them, and some harsh waves passed over them, but He provided salvation for them. That is why He cautioned them that they should celebrate every year, as it is stated: “Rejoice in the Lord, and be glad, righteous ones” (Psalms 32:11).
Another interpretation: “Consecrate to Me every firstborn” – Rabbi Neḥemya says: The Holy One blessed be He said to Israel: ‘When you come to the land, transfer “the first issue of the womb to Me”’ (Exodus 34:19).15In Exodus 13:11–12 it says: “When the Lord brings you into the land of the Canaanites, as He swore to you and to your forefathers, and He shall give it you, you shall transfer the first issue of the womb to the Lord.” Could it be that they should not transfer it immediately?16Does the mitzva of the consecration of the firstborn begin only once they enter the Land? The verse states: “You shall transfer the first issue of the womb to the Lord.” The Holy One blessed be He cautioned them [to consecrate the firstborn] immediately because He had spared them in Egypt. “And when your son asks you tomorrow, saying: What is this? You shall say to him: With strength of hand the Lord brought us out from Egypt, the house of bondage” (Exodus 13:14). “And when your son asks you tomorrow” – inform him of the miracles that were performed on your behalf in Egypt when Pharaoh resisted letting you go, as it is stated: “It was when Pharaoh resisted” (Exodus 13:15). Make it a sign on your hand and on your head, as it is stated: “It will be a sign on your hand, [and as an ornament between your eyes] (Exodus 13:16). It is analogous to a king who made a great celebration for his daughter who had been taken by enemies. Her father said to her: ‘Make the same celebration that I made for you: A crown on your head, so that you will not forget it.’ So, God performed miracles on Israel’s behalf, and for their sake killed the firstborn of Egypt. He therefore cautioned them regarding the sanctity of the firstborn, who he had killed with His own hands, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). There should be a crown17Phylacteries. on the head of Israel so that they never forget the miracle.
וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן זֹאת חֻקַּת הַפָּסַח, זֶה שֶׁאָמַר הַכָּתוּב (משלי יד, י): לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר, מַהוּ כָּךְ, אֶלָּא כְּשֵׁם שֶׁהַלֵּב מַרְגִּישׁ בַּצָּרָה שֶׁהוּא מֵצֵר, כָּךְ כְּשֶׁאָדָם שָׂמֵחַ הַלֵּב שָׂמֵחַ תְּחִלָּה, שֶׁנֶּאֱמַר: לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ. וְכֵן דָּוִד אָמַר (תהלים לח, יא): לִבִּי סְחַרְחַר עֲזָבַנִי כֹחִי. וּבְשִׂמְחָתִי לִבִּי שָׂמֵחַ תְּחִלָה, שֶׁנֶּאֱמַר (תהלים טז, ט): לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי. וְכֵן הוּא אוֹמֵר (איכה א, כב): כִּי רַבּוֹת אַנְחֹתַי וְלִבִּי דַוָי, וְלֶעָתִיד לָבוֹא מֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הָאֵיבָרִים וְאֵינוֹ מְנַחֵם תְּחִלָּה אֶלָּא הַלֵּב, שֶׁנֶּאֱמַר (הושע ב, טז): וְדִבַּרְתִּי עַל לִבָּהּ. דָּבָר אַחֵר, לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, זוֹ חַנָּה שֶׁהַרְבֵּה הָיְתָה מִצְטָעֶרֶת, שֶׁנֶּאֱמַר (שמואל א א, י): וְהִיא מָרַת נָפֶשׁ, הִיא לְעַצְמָהּ, כֵּיוָן שֶׁנִּפְקְדָה לֹא פְקָדָהּ הָאֱלֹהִים אֶלָּא לְעַצְמָהּ, שֶׁנֶּאֱמַר (משלי יד, י): וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר, וּכְתִיב (שמואל א ב, א): עָלַץ לִבִּי בַּה' כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ, אֲנִי לְעַצְמִי שָׂמַחְתִּי, אֲבָל אַחֵר לֹא יִשְׂמַח עִמִּי. דָּבָר אַחֵר, לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, זוֹ הַשּׁוּנַמִּית, אֵימָתַי, כְּשֶׁמֵּת בְּנָהּ וּבָאתָה לִקְבֹּל לֶאֱלִישָׁע, וּמַה כְּתִיב (מלכים ב ד, כז): וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ וַיֹּאמֶר אִישׁ הָאֱלֹהִים הַרְפֵּה לָהּ כִּי נַפְשָׁהּ מָרָה לָהּ. כֵּיוָן שֶׁשָּׁלַח גֵּיחֲזִי לְהַחֲיוֹת בְּנָהּ וְאָמַר לוֹ (מלכים ב ד, כט): וְקַח מִשְׁעַנְתִּי בְיָדְךָ, אָמְרָה לוֹ הַשּׁוּנַמִּית (מלכים ב ד, ל): חַי ה' וְחֵי נַפְשְׁךָ, עָמַדְתָּ בַּמִּסְטּוֹרִין שֶׁל אֱלֹהִים, מִתְּחִלָּה נָתַתָּה לִי בֵּן אַף עַכְשָׁיו עֲמֹד אַתָּה בַּמִּסְטּוֹרִין שֶׁל אֱלֹהִים וְהַחֲיֵה אוֹתוֹ, הֱוֵי: לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ. דָּבָר אַחֵר, לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, זֶה דָּוִד, בְּשָׁעָה שֶׁיָּרַד עִם אָכִישׁ לְסַיֵּעַ אוֹתוֹ עָשָׂה שָׁם שְׁלשָׁה יָמִים וּבָאוּ עֲמָלֵקִים וְשָׁבוּ נָשָׁיו וּבָנָיו וְשָׂרְפוּ אֶת צִקְלָג, הִתְחִיל דָּוִד בּוֹכֶה, שֶׁנֶּאֱמַר (שמואל א ל, ו): וַתֵּצֶר לְדָוִד מְאֹד כִּי אָמְרוּ הָעָם לְסָקְלוֹ, לֹא עָשׂוּ אֶלָּא הִצִּילוּ נְשׁוֹתֵיהֶן וּבְנֵיהֶן וּבְנוֹתֵיהֶן וּבָאוּ לְאֶרֶץ יִשְׂרָאֵל וְהֶעֱלוּ אֶת אֲרוֹן ה' וּנְתָנוּהוּ לִמְקוֹמוֹ, מַה כְּתִיב שָׁם (דברי הימים א כט, ט): וְגַם דָּוִיד הַמֶּלֶךְ שָׂמַח שִׂמְחָה גְדוֹלָה. דָּבָר אַחֵר, לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, אֵלּוּ יִשְׂרָאֵל שֶׁהָיוּ נְתוּנִין בְּמִצְרַיִם בְּשִׁעְבּוּד, וְכֵיוָן שֶׁבָּאוּ לָצֵאת וְגָזַר עֲלֵיהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת פֶּסַח, בָּאוּ הַמִּצְרִים לֶאֱכֹל עִמָּהֶם, אָמַר לָהֶם הָאֱלֹהִים חַס וְשָׁלוֹם, כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, הֱוֵי: לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר.
“The Lord said to Moses and Aaron: This is the statute of the paschal offering; no foreigner shall eat of it” (Exodus 12:43).
“The Lord said to Moses and Aaron: This is the statute of the paschal offering” – that is what Scripture said: “The heart knows the bitterness of its soul; and in its joy no stranger can meddle” (Proverbs 14:10). Why is it so? It is only that just as the heart senses the trouble that it experiences, so, too, when a person rejoices, the heart rejoices first, as it is stated: “The heart knows the bitterness of its soul.” Likewise, David said: “My heart flutters, my strength fails me” (Psalms 38:11). In my joy, my heart rejoices first, as it is stated: “Therefore, my heart is glad and my glory rejoices” (Psalms 16:9), and so it says: “For my sighs are many and my heart is faint” (Lamentations 1:22). In the future, the Holy One blessed be He brings [relates to] all the limbs but first consoles only the heart, as it is stated: “I will speak to her heart” (Hosea 2:16).
Another interpretation: “The heart knows the bitterness of its soul” – that is Hannah, who suffered greatly, as it is stated: “She was bitter of soul” (I Samuel 1:10); she, by herself.1Hannah was barren but her husband had children by his other wife. When she was remembered,2When she bore a son. God remembered her by herself, as it is stated: “And in its joy no stranger can meddle” (Proverbs 14:10); and it is written: “My heart exults in the Lord…because I rejoice in Your salvation” (I Samuel 2:1); I exulted by myself but no other will exult with me.
Another interpretation: “The heart knows the bitterness of its soul” – that is the Shunamite woman. When? It was when her son died and she went to complain to Elisha. What is written? “Geḥazi came to push her away, but the man of God said: Release her, for her soul is bitter within her…” (II Kings 4:27). When he sent Geḥazi to revive her son and said to him: “Take my staff in your hand” (II Kings 4:29), the Shunamite said to him: ‘“By the life of the Lord and by your life” (II Kings 4:30), you abided in God’s mysteries. At first, you gave me a son; now, again abide in God’s mysteries, and revive him’ – that is: “The heart knows the bitterness of its soul.”
Another interpretation: “The heart knows the bitterness of its soul” – that is David. When he went down to Akhish3The Philistine king of Gath. to assist him, he was there for three days, and the Amalekites came and took his [David’s] wives and his children captive and burned Tziklag, David began crying, as it is stated: “David was greatly distressed, for the people spoke of stoning him” (I Samuel 30:6). They did not do so, but rather they rescued their wives, their sons, and their daughters and came to the Land of Israel and took up the Ark of the Lord and set it in its place. What is written there? “Also David the king rejoiced with great joy” (I Chronicles 29:9).
Another interpretation: “The heart knows the bitterness of its soul” – that is Israel, who were subject to enslavement in Egypt. When they came to leave, and the Holy One blessed be He decreed for them to perform the paschal offering, the Egyptians came to eat with them. God said to them: Heaven forbid! “No foreigner shall eat of it;” that is: “The heart knows the bitterness of its soul; and in its joy no stranger can meddle.”
דָּבָר אַחֵר, זֹאת חֻקַּת הַפָּסַח, זֶה שֶׁאָמַר הַכָּתוּב (תהלים קיט, פ): יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ, אָמַר דָּוִד רִבּוֹן הָעוֹלָם כְּשֶׁאֲנִי עוֹסֵק בְּחֻקֶּיךָ לֹא יְהֵא רְשׁוּת לַיֵּצֶר הָרָע לְהָצִיץ בִּי, שֶׁנֶּאֱמַר (תהלים פו, יא): הוֹרֵנִי ה' דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ, שֶׁלֹא יַטְעֶה אוֹתִי יֵצֶר הָרָע וַאֲנִי מִתְבַּיֵּשׁ מִן הַצַּדִּיקִים, וְעוֹד שֶׁמִּתּוֹךְ שֶׁהוּא מַטְעֶה אוֹתִי אֲנִי מוֹנֵעַ עַצְמִי מִדִּבְרֵי תוֹרָה, וַאֲנִי בָּא לְהַשְׁמִיעַ תַּלְמוּדִי לְפָנֶיךָ וּקְטַנִּים מִמֶּנִּי, הֵם מְשִׁיבִין וְאוֹמְרִין אֵינוֹ כָךְ, וַאֲנִי מִתְבַּיֵּשׁ, אֶלָּא עֲשֵׂה לִבִּי אֶחָד כְּדֵי שֶׁיְּהֵא עוֹסֵק בַּתּוֹרָה בְּתַמּוּת, הֲדָא הוּא דִכְתִיב: יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹשׁ. דָּבָר אַחֵר, יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ, זֶה חֻקַּת הַפֶּסַח וְחֻקַּת פָּרָה אֲדֻמָּה, לָמָּה, שֶׁשְּׁנֵיהֶן דּוֹמִין זֶה לָזֶה, בָּזֶה נֶאֱמַר: זֹאת חֻקַּת הַפָּסַח, וּבָזֶה נֶאֱמַר (במדבר יט, ב): זֹאת חֻקַּת הַתּוֹרָה, וְאִי אַתָּה יוֹדֵעַ אֵיזוֹ חֻקָּה גְּדוֹלָה מִזּוֹ. מָשָׁל לִשְׁתֵּי מַטְרוֹנוֹת דּוֹמוֹת שֶׁהָיוּ מְהַלְּכוֹת שְׁתֵּיהֶן כְּאַחַת נִרְאוֹת שָׁווֹת, מִי גְדוֹלָה מִזּוֹ אוֹתָהּ שֶׁחֲבֶרְתָּהּ מְלַוָּה אוֹתָהּ עַד בֵּיתָהּ וְהוֹלֶכֶת אַחֲרֶיהָ. כָּךְ בַּפֶּסַח נֶאֱמַר בּוֹ: חֻקָּה, וּבְפָרָה נֶאֱמַר בָּהּ: חֻקָּה, וּמִי גְדוֹלָה, הַפָּרָה, שֶׁאוֹכְלֵי פֶּסַח צְרִיכִין לָהּ, שֶׁנֶּאֱמַר (במדבר יט, יז): וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת, הֱוֵי: כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ.
Another interpretation: “This is the statute of the paschal offering” – that is what Scripture states: “Let my heart be whole in Your statutes” (Psalms 119:80). David said: ‘Master of the universe, when I engage in Your statutes, let the evil inclination not have permission to look at me, as it is stated: “Teach me, Lord, Your way, I will walk in Your truth” (Psalms 86:11). [Do this] so that the evil inclination will not mislead me, and I will be ashamed before the righteous. Moreover, because it misleads me, I neglect the words of the Torah, and when I come to exhibit my learning before You and those who are lesser than I, they respond and say to me that it is not so, and I am ashamed. Rather, make my heart one, so it will engage in Torah wholely.’ That is what is written: “Let my heart be whole in Your statutes, so that I will not be put to shame” (Psalms 119:80).
Another interpretation: “Let my heart be whole in Your statutes” – these are the statute of the paschal offering, and the statute of the red heifer. Why? It is because they are similar to one another. About this [the paschal offering] it is stated: “This is the statute of the paschal offering,” about that [the red heifer] it is stated: “This is the statute of the Torah” (Numbers 19:2),4This passage recounts the laws of the red heifer, whose ashes are used to purify a person from ritual impurity imparted by contact with a dead body. and you cannot know which statute is greater than the other. It is analogous to two similar noblewomen who were walking together and looked the same. Which of them is greater than the other? It is the one who is accompanied by the other to her home, and the other walks behind her. So, regarding the paschal offering “statute” is stated and regarding the [red] heifer “statute” is stated. Which is greater? It is the heifer, as those who partake of the paschal offering need it, as it is stated: “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17). That is: “No foreigner shall eat of it.”5The midrash understands the foreigner to be a person who is ritually impure.
אָמְרוּ רַבּוֹתֵינוּ שְׁלשָׁה דְבָרִים עָשָׂה משֶׁה וְהִסְכִּימָה דַעְתּוֹ לְדַעַת הַמָּקוֹם, בְּהַר סִינַי דָּרַשׁ וְאָמַר אִם יִשְׂרָאֵל שֶׁאֵינָן מוּעָדִים לְדִבְּרוֹת אָמַר לָהֶם (שמות יט, טו): אַל תִּגְשׁוּ אֶל אִשָּׁה, אֲנִי שֶׁאֲנִי מוּעָד לַדִּבּוּר אֵינוֹ דִּין שֶׁאַפְרִישׁ עַצְמִי מִן הָאִשָּׁה, וְהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ, שֶׁנֶּאֱמַר (דברים ה, כח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי. וְהַשְּׁנִיָה דָּרַשׁ בְּאֹהֶל מוֹעֵד וְאָמַר וּמָה אִם סִינַי שֶׁלֹא הָיְתָה קְדֻשָּׁתוֹ אֶלָּא לִשְׁעַת מַתַּן תּוֹרָה, לֹא עָלִיתִי אֶלָּא בִּרְשׁוּת, שֶׁנֶּאֱמַר (שמות יט, ג): וַיִּקְרָא אֵלָיו ה' מִן הָהָר לֵאמֹר, אֹהֶל מוֹעֵד שֶׁהוּא לְדוֹרוֹת הֵיאַךְ יָכוֹל אֲנִי לְהִכָּנֵס לְתוֹכוֹ אֶלָּא אִם קוֹרֵא אוֹתִי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִסְכִּים לְדַעְתּוֹ, שֶׁנֶּאֱמַר (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד. הַשְׁלִישִׁית דָּרַשׁ בְּחֻקַּת הַפֶּסַח, כְּשֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל אָמַר וּמָה אִם הַפֶּסַח שֶׁהָיָה לְשָׁעָה בְּמִצְרַיִם אָמַר לִי: זֹאת חֻקַּת הַפָּסַח כָּל בֶּן נֵכָר וגו', יִשְׂרָאֵל שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים יְכוֹלִין הֵן לְקַבֵּל אֶת הַתּוֹרָה, מִיָּד (שמות לב, יט): וַיְּשַׁבֵּר אֹתָם תַּחַת הָהָר.
Our Rabbis said: Moses did three things in which his judgment was [later] confirmed by the judgment of the Omnipresent. At Mount Sinai he expounded, saying: If Israel, who have not been designated [to hear divine] speech, He [nevertheless] said to them: “Do not come near a woman” (Exodus 19:15), I, who is designated [to hear divine] speech, is it not logical that I separate myself from woman? The Holy One blessed be He agreed with him, as it is stated: “But you, stand here with Me” (Deuteronomy 5:28).
The second he expounded in the Tent of Meeting, saying: If at Sinai, whose sanctity was limited only to the revelation at Sinai, I ascended only with permission, as it is stated: “The Lord called to him from the mountain saying” (Exodus 19:3), then how can I enter the Tent of Meeting, which is for the generations, unless the Holy One blessed be He summons me? He agreed with his judgment, as it is stated: “The Lord called to Moses, and spoke to him from the Tent of Meeting” (Leviticus 1:1).
The third he expounded regarding the statute of the paschal offering: When Israel made the calf, he said: If, regarding the paschal offering, which was a one-time observance in Egypt, He said to me: “This is the statute of the paschal offering: no foreigner shall [eat of it],” Israel, who worshipped idols [with the Golden Calf], can they receive the Torah? Immediately, “He broke them [the tablets] at the foot of the mountain” (Exodus 32:19).
דָּבָר אַחֵר, זֹאת חֻקַּת הַפָּסַח, הֲדָא הוּא דִכְתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר הַנִּלְוָה אֶל ה' לֵאמֹר הַבְדֵּל יַבְדִילַנִי ה' מֵעַל עַמּוֹ, אָמַר אִיּוֹב (איוב לא, לב): בַּחוּץ לֹא יָלִין גֵּר, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵל לִבְרִיָּה אֶלָּא לַכֹּל הוּא מְקַבֵּל, הַשְּׁעָרִים נִפְתָּחִים בְּכָל שָׁעָה וְכָל מִי שֶׁהוּא מְבַקֵּשׁ לִכָּנֵס יִכָּנֵס, לְכָךְ הוּא אוֹמֵר: בַּחוּץ לֹא יָלִין גֵּר, כְּנֶגֶד (דברים לא, יב): וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ. (איוב לא, לב): דְּלָתַי לָאֹרַח אֶפְתָּח, כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא סוֹבֵל בְּרִיּוֹתָיו. אָמַר רַבִּי בֶּרֶכְיָה כְּנֶגֶד מִי אָמַר: בַּחוּץ לֹא יָלִין גֵּר, אֶלָּא עֲתִידִים גֵּרִים לִהְיוֹת כֹּהֲנִים מְשָׁרְתִים בְּבֵית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ישעיה יד, א): וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל בֵּית יַעֲקֹב, וְאֵין וְנִסְפְּחוּ אֶלָּא כְּהֻנָּה, שֶׁנֶּאֱמַר (שמואל א ב, לו): סְפָחֵנִי נָא אֶל אַחַת הַכְּהֻנּוֹת, שֶׁעֲתִידִין לִהְיוֹת אוֹכְלִין מִלֶּחֶם הַפָּנִים, לְפִי שֶׁבְּנוֹתֵיהֶן נִשָֹּׂאוֹת לַכְּהֻנָּה. וְכֵן שָׁאַל עֲקִילָס הַגֵּר אֶת רַבּוֹתֵינוּ, אָמַר לָהֶם מַה שֶּׁכָּתוּב (דברים י, יח): וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, הֲרֵי כָּל הַבְטָחוֹת שֶׁהִבְטִיחַ אֶת הַגֵּר שֶׁהוּא נוֹתֵן לוֹ לֶחֶם וְשִׂמְלָה, אָמַר לוֹ יַעֲקֹב שֶׁשְּׁמוֹ יִשְׂרָאֵל כָּךְ שָׁאַל מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כח, כ): וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ, וְאַתָּה שֶׁבָּאתָ אֶצְלֵנוּ לֹא דַּיָּךְ שֶׁאַתָּה כְּמוֹתֵנוּ אֶלָּא דַּיָּךְ שֶׁתְּהֵא כְּיַעֲקֹב בְּכוֹרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְסוֹף דָּבָר לֹא תַעֲלֶה עַל דַּעְתְּךָ שֶׁיַּעֲקֹב לֶחֶם וְשִׂמְלָה שָׁאַל, אֶלָּא אָמַר יַעֲקֹב הִבְטִיחַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא עִמָּדִי וְיַעֲמִיד מִמֶנִּי אֶת הָעוֹלָם, אֵימָתַי יוֹדֵעַ אֲנִי שֶׁהוּא עִמָּדִי וּשְׁמָרַנִי, כְּשֶׁיַּעֲמִיד מִמֶּנִּי בָּנִים כֹּהֲנִים אוֹכְלִים מִלֶּחֶם הַפָּנִים וְלוֹבְשִׁים בִּגְדֵי כְּהֻנָּה, שֶׁנֶּאֱמַר: וְנָתַן לִי לֶחֶם לֶאֱכֹל, זֶה לֶחֶם הַפָּנִים. וּבֶגֶד לִלְבּשׁ, אֵלּוּ בִּגְדֵי כְּהֻנָּה, שֶׁנֶּאֱמַר (שמות מ, יג): וְהִלְבַּשְׁתָּ אֶת אַהֲרֹן אֵת בִּגְדֵי הַקֹּדֶשׁ. וְכֵן כָּאן וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, כְּלוֹמַר שֶׁמַּעֲמִיד בָּנִים מִן הַגֵּר, שֶׁאוֹכְלִים לֶחֶם הַפָּנִים וְלוֹבְשִׁים בִּגְדֵי כְּהֻנָּה, הֱוֵי: בַּחוּץ לֹא יָלִין גֵּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַר כָּל הַכָּבוֹד הַזֶּה שֶׁאֲנִי עָתִיד לַעֲשׂוֹת לְבַעֲלֵי תְּשׁוּבָה אַתֶּם קוֹרִים תִּגָּר, הֱוֵי: וְאַל יֹאמַר בֶּן הַנֵּכָר הַנִּלְוָה אֶל ה' וגו'. דָּבָר אַחֵר, וְאַל יֹאמַר בֶּן הַנֵּכָר, הֲדָא הוּא דִכְתִיב (זכריה ב, יד): רָנִי וְשִׂמְחִי בַּת צִיּוֹן, וּכְתִיב (זכריה ב, טו): וְנִלְווּ גּוֹיִם רַבִּים אֶל ה', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַה לַגֵּרִים אֲנִי אוֹמֵר כֵּן עַל אַחַת כַּמָּה וְכַמָּה לְצִיּוֹן וּלְיִשְׂרָאֵל. וְאַל יֹאמַר בֶּן הַנֵּכָר, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לַגֵּרִים, אַתֶּם מִתְיָרְאִים לְפִי שֶׁפָּסַלְתִּי אֶתְכֶם וְאָמַרְתִּי בַּפֶּסַח: כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, לָמָּה לֹא תִשְׁאֲלוּ לַגִּבְעוֹנִים מַה טּוֹבָה עָשִׂיתִי לָהֶם, בְּנֵי אָדָם שֶׁעָשׂוּ בְּעָרְמָה וְעָשׂוּ מִיִּרְאָה וּבָאוּ לָהֶן אֵצֶל בָּנַי וְנִשְׁבְּעוּ לָהֶן, מֶה עָשִׂיתִי לְשָׁאוּל וּלְבֵיתוֹ עַל שֶׁבִּקֵּשׁ לְהָרְגָם, שֶׁהָרְגוּ הֵם שִׁבְעָה מִבָּנָיו, שֶׁנֶּאֱמַר (שמואל ב כא, ח): וַיִּקַּח הַמֶּלֶךְ אֶת שְׁנֵי בְּנֵי רִצְפָּה וְאֶת חֲמֵשֶׁת בְּנֵי מִיכַל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אִם לַגִּבְעוֹנִים שֶׁהָיוּ אֱמֹרִיִּים וּבָאוּ מִיִּרְאָה וְעָשׂוּ מִרְמָה עִם יִשְׂרָאֵל, קִבַּלְתִּי אוֹתָם וְעָשִׂיתִי לָהֶם טוֹבָה, וְעָשִׂיתִי דִּיקִי שֶׁלָּהֶם בְּבָנַי, הַגֵּרִים שֶׁהֵם בָּאִים מֵאַהֲבָה וּמְשָׁרְתִים לִשְׁמִי, אֵינִי מְקַבְּלָן וּמְגַדְּלָן, לְפִיכָךְ (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר הַנִּלְוָה אֶל ה' לְשָׁרְתוֹ, אֵלּוּ הַגֵּרִים שֶׁמְהוּלִים הֵם, אֲבָל הָעוֹבְדֵי כּוֹכָבִים עַרְלֵי לֵב הֵם, שֶׁכָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵל אֶת עַרְלֵי לֵב וּמוֹרִידָם לַגֵּיהִנֹּם, שֶׁנֶּאֱמַר (יחזקאל לב, יח): בֶּן אָדָם נְהֵה עַל הֲמוֹן מִצְרַיִם וְהוֹרִדֵהוּ, וְכֵן יְשַׁעְיָה אוֹמֵר (ישעיה ה, יד): לָכֵן הִרְחִיבָה שְׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חֹק, לְעוֹבֵד כּוֹכָבִים שֶׁמְבַזֶּה חָק מִילָה, שֶׁנֶּאֱמַר (תהלים קה, י): וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם, שֶׁאֵין יִשְׂרָאֵל הַמְהוּלִים יוֹרְדִין לַגֵּיהִנֹּם. אָמַר רַבִּי בֶּרֶכְיָה כְּדֵי שֶׁלֹא יִהְיוּ הַמִּינִים וְרִשְׁעֵי יִשְׂרָאֵל אוֹמְרִים הוֹאִיל וְאָנוּ מְהוּלִין אֵין אָנוּ יוֹרְדִין לַגֵּיהִנֹּם, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מְשַׁלֵּחַ מַלְאָךְ וּמוֹשֵׁךְ עָרְלָתָן וְהֵם יוֹרְדִין לַגֵיהִנֹּם, שֶׁנֶּאֱמַר (תהלים נה, כא): שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ, וְכֵיוָן שֶׁגֵּיהִנֹּם רוֹאָה לָעָרְלָה תְּלוּיָה בָהֶם, פּוֹתַחַת פִּיהָ וְלוֹחֶכֶת אוֹתָם, הֱוֵי: וּפָעֲרָה פִיהָ לִבְלִי חֹק.
Another interpretation: “This is the statute of the paschal offering [no foreigner shall eat of it]” – that is what is written: “The foreigner who has joined himself to the Lord shall not speak, saying: The Lord has separated me from His people” (Isaiah 56:3).6The verse quoted prohibits foreigners from partaking of the paschal offering. However, a later verse presents the possibility of that foreigner joining himself to Israel and then partaking of the offering: “When a stranger will reside with you, and will perform the paschal offering to the Lord, circumcise all his males, and then he may draw near and perform it; and he will be like a native of the land; and all uncircumcised shall not eat of it. There shall be one law for the native, and for the stranger who resides with you (Exodus 12:48–9). Job said: “The stranger shall not spend the night outside” (Job 31:32). The Holy One blessed be He does not reject any creature, but rather, He accepts everyone. The gates open at all times, and anyone who seeks to enter may enter. That is why it says: “The stranger shall not spend the night outside,” corresponding to: “The stranger who is within your gates” (Deuteronomy 31:12). “I opened My doors to the road” (Job 31:32), [is said] of the Holy One blessed be He, that He tolerates His creations.
Rabbi Berekhya said: Corresponding to whom did He say: “The stranger [hager] shall not spend the night outside” (Job 31:32)? Rather, converts [gerim]7The Biblical word for stranger, ger, also means convert in Rabbinic Hebrew. are destined to be priests serving in the Temple, as it is stated: “The stranger [hager] will join himself with them, and they will be appended to the house of Jacob” (Isaiah 14:1). Appended [venispeḥu] means nothing other than priesthood, as it is stated: “Append me [sefaḥeni], please, to one of the priestly watches” (I Samuel 2:36). They are destined to partake of the showbread, for their daughters will marry into the priesthood.
And so did Akilas the proselyte ask our Rabbis. He said to them: ‘That which is written: “He loves the stranger, giving him food and clothing” (Deuteronomy 10:18) – are all the promises that He promised to the stranger that He would give him food and clothing?’ One [of the Rabbis] said to him: ‘That is what Jacob, whose name is Israel, requested from the Holy One blessed be He: “…and will give me food to eat, and clothing to wear” (Genesis 28:20). You, who have come among us, it is not enough for you that you are like us, but it should be sufficient for you to be like Jacob, the firstborn of the Holy One blessed be He.’ Ultimately, you should not suppose that Jacob requested food and clothing. Rather, Jacob said: The Holy One blessed be He promised me that He will be with me, and that He will establish the world from me. When will I know that He is with me and that he is protecting me? When He establishes from me sons who are priests partaking of the showbread and wearing priestly vestments, as it is stated: “And will give me food to eat,” that is the showbread; and clothing to wear, those are the priestly vestments, as it is stated: “You shall clothe Aaron in the holy vestments” (Exodus 40:13). Here, too, “He loves the stranger, giving him food and clothing” – in other words, He provides children to the stranger who will eat showbread and wear priestly vestments. That is, “the stranger shall not spend the night outside.”
The Holy One blessed be He said: After all the honor that I am destined to accord to the penitents, you are complaining? That is: “The foreigner, who has joined himself to the Lord, shall not speak…” (Isaiah 56:3). Alternatively, “the foreigner…shall not speak” – that is what is written: “Sing and rejoice daughter of Zion” (Zechariah 2:14), and it is written: “Many nations will join themselves to the Lord” (Zechariah 2:15). The Holy One blessed be He said: If I say so about converts, all the more so about Zion and Israel. “The foreigner…shall not speak.” The Holy One blessed be He said to the converts: You are concerned because I disqualified you and said regarding the paschal offering: “No foreigner shall eat of it?” Why don’t you ask the Givonites how I acted favorably to them? They are people who behaved deceitfully; acting out of fear [they] approached My children and took an oath to them. [Nevertheless,] what did I do to Saul and his household because he sought to kill them [the Givonites]?8See II Samuel 21:1 and Yevamot 78b. They [the Givonites] killed seven of his descendants, as it is stated: “The king took the two sons of Ritzpa…and the five sons of Mikhal” (II Samuel 21:8).9These descendants of Saul were handed over to the Givonites to be executed. The Holy One blessed be He said: If regarding the Givonites, who were Emorites, who acting out of fear behaved deceitfully with Israel, I accepted them, acted favorably to them, and I gave them satisfaction from My children; the converts who come in love, and serve for the sake of My name, won’t I accept them and exalt them?
Therefore, “the foreigner, who has joined himself to the Lord shall not say” (Isaiah 56:3) – these are the circumcised converts. The idolaters, however, have uncircumcised hearts, for thus the Holy One blessed be He disqualifies those with uncircumcised hearts and takes them down to Gehenna, as it is stated: “Son of man, wail for the multitude of Egypt, and take them down” (Ezekiel 32:18). Likewise, Isaiah says: “Therefore, the grave expanded itself, and opened its mouth without measure [ḥok]” (Isaiah 5:14) – for an idolater who scorns the statute [ḥok] of circumcision, as it is stated: “He established it for Jacob as a statute, to Israel as an everlasting covenant” (Psalms 105:10). Israel, who are circumcised, do not go down to Gehenna.
Rabbi Berekhya said: In order that the heretics and the wicked of Israel will not say: ‘Since we are circumcised, we will not descend to Gehenna,’ what does the Holy One blessed be He do? He sends an angel who extends their foreskin [rendering them uncircumcised] and they descend to Gehenna, as it is stated: “He extended his hands…profaned his covenant.” (Psalms 55:21). When Gehenna sees that the foreskin is connected to them, it opens its mouth and consumes them in fire; that is: “And opened its mouth without measure [ḥok].”
זֹאת חֻקַּת הַפָּסַח, אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הַזְהֵר לְיִשְׂרָאֵל עַל מִצְוַת הַפֶּסַח, כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, וְכָל עֶבֶד אִישׁ מִקְנַת כֶּסֶף וּמַלְתָּה אֹתוֹ וגו', כֵּיוָן שֶׁרָאוּ יִשְׂרָאֵל שֶׁפָּסַל לָעֲרֵלִים לֶאֱכֹל בַּפֶּסַח עָמְדוּ כָּל יִשְׂרָאֵל לְשָׁעָה קַלָּה וּמָלוּ כָּל עַבְדֵיהֶם וּבְנֵיהֶם וְכָל מִי שֶׁיָּצָא עִמָּהֶם, שֶׁנֶּאֱמַר: וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל. מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה מִשְׁתֶּה לְאוֹהֲבָיו, אָמַר הַמֶּלֶךְ אִם אֵין סִימָנְטְרִי עַל כָּל הַמְסֻבִּין אַל יִכָּנֵס אֶחָד מֵהֶם לְכָאן. כָּךְ הָאֱלֹהִים עָשָׂה מִשְׁתֶּה לָהֶם (שמות יב, ח): צְלִי אֵשׁ עַל מַצּוֹת וּמְרֹרִים, מִפְּנֵי שֶׁגְּאָלָן מִן הַצָּרָה, אָמַר לָהֶם אִם אֵין חוֹתָמוֹ שֶׁל אַבְרָהָם בִּבְשַׂרְכֶם לֹא תִטְעֲמוּ מִמֶּנּוּ, מִיָּד כָּל הַנּוֹלָד בְּמִצְרַיִם נִמּוֹלוּ לְשָׁעָה קַלָּה, עֲלֵיהֶם נֶאֱמַר (תהלים נ, ה): אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. וְרַבּוֹתֵינוּ אָמְרוּ, לֹא בִּקְּשׁוּ יִשְׂרָאֵל לָמוּל בְּמִצְרַיִם, אֶלָּא כֻּלָּם בִּטְּלוּ הַמִּילָה בְּמִצְרַיִם חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ, לָמָּה (דברים לג, ט): כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ, בְּמִצְרַיִם. וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ לְגָאֳלָן וְלֹא הָיָה לָהֶם זְכוּת, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא קָרָא לְמשֶׁה וְאָמַר לוֹ לֵךְ וּמְהוֹל אוֹתָם. וְיֵשׁ אוֹמְרִים, שָׁם הָיָה יְהוֹשֻׁעַ שֶׁמָּל אוֹתָם, שֶׁנֶּאֱמַר (יהושע ה, ב): וְשׁוּב מֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית, וְהַרְבֵּה מֵהֶן לֹא הָיוּ מְקַבְּלִים עֲלֵיהֶם לָמוּל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשׂוּ הַפֶּסַח וְכֵיוָן שֶׁעָשָׂה משֶׁה אֶת הַפֶּסַח גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַרְבַּע רוּחוֹת הָעוֹלָם וְנוֹשְׁבוֹת בַּגַּן עֵדֶן מִן הָרוּחוֹת שֶׁבַּגַּן עֵדֶן הָלְכוּ וְנִדְבְּקוּ בְּאוֹתוֹ הַפֶּסַח, שֶׁנֶּאֱמַר (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאִי תֵימָן, וְהָיָה רֵיחוֹ הוֹלֵךְ מַהֲלַךְ אַרְבָּעִים יוֹם, נִתְכַּנְסוּ כָּל יִשְׂרָאֵל אֵצֶל משֶׁה אָמְרוּ לוֹ בְּבַקָּשָׁה מִמְּךָ הַאֲכִילֵנוּ מִפִּסְחֲךָ, מִפְּנֵי שֶׁהָיוּ עֲיֵפִים מִן הָרֵיחַ, הָיָה אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אֵין אַתֶּם נִמּוֹלִין אֵין אַתֶּם אוֹכְלִין, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן זֹאת חֻקַּת הַפָּסַח וגו', מִיָּד נָתְנוּ עַצְמָן וּמָלוּ, וְנִתְעָרַב דַּם הַפֶּסַח בְּדַם הַמִּילָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹבֵר וְנוֹטֵל כָּל אֶחָד וְאֶחָד וְנוֹשְׁקוֹ וּמְבָרְכוֹ, שֶׁנֶּאֱמַר (יחזקאל טז, ו): וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וגו', חֲיִי בְּדַם הַפָּסַח, חֲיִי בְּדַם מִילָה.
“This is the statute of the paschal offering.” Rabbi Shimon ben Ḥalafta said: When Israel departed from Egypt, the Holy One blessed be He said to Moses: ‘Caution Israel regarding the mitzva of the paschal offering: “no foreigner shall eat of it, but anyone’s servant, bought for silver, you shall circumcise him – [then he shall eat of it].”’ When Israel saw that He disqualified the uncircumcised to partake of the paschal offering, all Israel quickly stood and circumcised all their slaves and children and everyone who would come out with them, as it is stated: “The children of Israel went and did [as the Lord had commanded Moses and Aaron; so they did]” (Exodus 12:50). It is analogous to a king who made a feast for all those he loved. The king said: ‘If on one of the participants there is no emblem, he may not enter here.’ So, God made a feast for them: “Roasted in fire, with unleavened bread and bitter herbs” (Exodus 12:8), because He redeemed them from their distress. He said to them: ‘If the seal of Abraham is not in your flesh, you may not taste from it.’ Everyone who was born in Egypt was quickly circumcised. About them it is stated: “Gather My pious together to Me; those who make My covenant with an offering” (Psalms 50:5).
Our Rabbis said: Israel did not seek to circumcise in Egypt; in fact, they all abolished circumcision in Egypt, except for the tribe of Levi, as it is stated: “And of Levi he said: Your Tumim [wholeheartedness] and Your Urim [lights] (Deuteronomy 33:8).”10The midrash is interpreting the meaning of the names of the Urim and Tumim, which were bequeathed to the tribe of Levi in Moses’s final blessing. Why? It is because “they observed Your word and kept Your covenant” (Deuteronomy 33:9) in Egypt. The Holy One blessed be He sought to redeem them [Israel] but they had no merit. What did the Holy One blessed be He do? He called Moses and said: ‘Go and circumcise them.’ Some say that it was Joshua who was there and circumcised them, as it is stated: “And again circumcise the children of Israel, a second time” (Joshua 5:2).
Many of them did not accept upon themselves to be circumcised. The Holy One blessed be He said that they [the children of Israel] should perform the paschal offering. Once Moses performed the paschal offering, the Holy One blessed be He made a decree for the four winds of the world that blow in the Garden of Eden. The winds went from the Garden of Eden and cleaved to that paschal offering, as it is stated: “Awake, north [wind], and come, south [wind]” (Song of Songs 4:16). Its aroma went a distance of forty days [travel]. All of Israel gathered near Moses, they said to him: ‘Please, feed us from your paschal offering,’ because they were famished from the aroma. The Holy One blessed be He said: ‘If you will not be circumcised you will not eat,’ as it is stated: “The Lord said to Moses and Aaron: This is the statute of the paschal offering…[circumcise him, then he shall eat of it]” (Exodus 12:43–4). Immediately, they submitted and were circumcised, and the blood of the paschal offering and the blood of the circumcision intermingled, and the Holy One blessed be He would pass and take each of them, kiss him and bless him, as it is stated: “And I passed over you, and saw you wallowing in your blood [damayikh],11Damayikh is plural, indicating that there was more than one type of blood. [and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live]” (Ezekiel 16:6); live with the blood of the paschal offering, live with the blood of circumcision.
כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קמז, יט): מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אֻמָּה אַחֶרֶת אַל יִתְעָרְבוּ בּוֹ וְאַל יֵדְעוּ מִסְתּוֹרָיו אֶלָּא אַתֶּם לְעַצְמְכֶם, בָּעוֹלָם הַזֶּה כְּשֶׁאָכְלוּ יִשְׂרָאֵל אֶת הַפֶּסַח בְּמִצְרַיִם, אָכְלוּ אוֹתוֹ בְּחִפָּזוֹן, שֶׁנֶּאֱמַר (שמות יב, יא): וְכָכָה תֹּאכְלוּ אֹתוֹ, עַל שֵׁם (דברים טז, ג): כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם, אֲבָל לֶעָתִיד לָבוֹא (ישעיה נב, יב): כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן, לְמָה הַדָּבָר דּוֹמֶה לְסוֹחֵר שֶׁנִּכְנַס לִשְׁרוֹת בְּפוּנְדָק, עָמַד שָׁם כָּל הַיּוֹם, בַּלַּיְלָה עָמַד וְנָטַל כָּל אֲשֶׁר לוֹ וְיָצָא לְדַרְכּוֹ, עָמְדָה הַפּוּנְדָקִית בַּבֹּקֶר וְהִתְחִילָה צוֹוַחַת רְאוּ הַפְּרַגְמַטוֹטוֹס עָמַד בַּלַּיְלָה וְנָטַל כָּל אֲשֶׁר לִי וְיָצָא לוֹ, שָׁמַע אוֹתוֹ הַפְּרַגְמַטוֹטוֹס וְאָמַר מִי גָּרַם לִי לִשְׁמֹעַ כָּךְ, אֶלָּא מִפְּנֵי שֶׁיָּצָאתִי בַּלַּיְלָה, לְפִיכָךְ נִשְׁבַּע אֲנִי שֶׁלֹא אֵצֵא בַּלַּיְלָה עוֹד. כָּךְ הִתְקִינוּ יִשְׂרָאֵל עַצְמָן בַּלַּיְלָה לָצֵאת בָּהַשְׁכָּמָה, עָמְדוּ הַמִּצְרִים אַחַר שֶׁהָלְכוּ לָהֶם וְאָמְרוּ נִרְדֹּף אַחֲרֵיהֶם מִפְּנֵי שֶׁנָּטְלוּ כָּל אֲשֶׁר לָנוּ, שֶׁנֶּאֱמַר (שמות יד, ט): וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מִי גָרַם לָכֶם כָּל אֵלּוּ חִפָּזוֹן שֶׁיְּצָאתֶם בּוֹ, מִכָּן וָאֵילָךְ כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ, לְשֶׁעָבַר אֲנִי וּבֵית דִּינִי הָיִיתִי מְהַלֵּךְ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, אֲבָל לֶעָתִיד לָבוֹא אֲנִי לְבַדִּי, שֶׁנֶּאֱמַר (ישעיה נב, יב): כִּי הֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל.
“No foreigner shall eat of it” – to fulfill what is stated: “He declares His word to Jacob, His statutes and His ordinances unto Israel” (Psalms 147:19). The Holy One blessed be He said to them that they should not intermingle with another nation, and they should not know its secrets, but rather you shall remain by yourselves. In this world, when Israel partook of the paschal offering, they ate it hastily, as it is stated: “So you shall eat it…[and you shall eat it hastily]” (Exodus 12:11), commemorating: “For in haste you departed from the land of Egypt” (Deuteronomy 16:3). However, in the future: “For you shall not go out hastily, and you shall not go in flight” (Isaiah 52:12). To what is this matter comparable? To a merchant who came to stay at an inn. He stayed there all day, and at night, he arose and took everything that was his and set out on the way. The innkeeper arose in the morning and began screaming: ‘Look – this merchant arose at night and took everything that was mine and departed!’ That merchant heard and said: ‘What caused me to hear this? It is only because I departed at night. Therefore, I swear that I will no longer depart at night.’ So, Israel prepared themselves at night, to leave early in the morning. The Egyptians arose after they went and said: ‘Let us pursue them, because they took everything that was ours,’ as it is stated: “The Egyptians pursued them” (Exodus 14:9). The Holy One blessed be He said to them: ‘What caused you all this? It is the haste in which you departed. From now on, “for you shall not go out hastily.”’ In the past, I and My court would go before them, as it is stated: “The Lord went before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire…]” (Exodus 13:21). However, in the future, it will be I alone, as it is stated: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12).
קַדֶּשׁ לִי כָל בְּכוֹר, רַבִּי נָתָן אוֹמֵר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, כְּשֵׁם שֶׁעָשִׂיתִי יַעֲקֹב בְּכוֹר, שֶׁנֶּאֱמַר (שמות ד, כב): בְּנִי בְכֹרִי יִשְׂרָאֵל, כָּךְ אֲנִי עוֹשֶׂה לְמֶלֶךְ הַמָּשִׁיחַ בְּכוֹר, שֶׁנֶּאֱמַר (תהלים פט, כח): אַף אָנִי בְּכוֹר אֶתְּנֵהוּ. כָּךְ קַדֶּשׁ לִי כָל בְּכוֹר. וְהַזְהֵר לְיִשְׂרָאֵל כְּשֵׁם שֶׁבָּרָאתִי אֶת הָעוֹלָם וְאָמַרְתִּי לָהֶם לְיִשְׂרָאֵל לִזְכֹּר אֶת יוֹם הַשַּׁבָּת זֵכֶר לְמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת, כָּךְ הֱיוּ זוֹכְרִים הַנִּסִּים שֶׁעָשִׂיתִי לָכֶם בְּמִצְרַיִם וְזִכְרוּ לַיּוֹם שֶׁיְּצָאתֶם מִשָּׁם, שֶׁנֶּאֱמַר (שמות יג, ג): זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם, לָמָּה, כִּי בְּחֹזֶק יָד הֹצִאֲךָ ה' מִמִּצְרָיִם. (דברים טז, ד): וְלֹא יֵרָאֶה לְךָ שְׂאֹר שִׁבְעַת יָמִים, כְּנֶגֶד שִׁבְעַת יָמִים שֶׁבֵּין הַגְּאֻלָּה לִקְרִיעַת יַם סוּף, כְּשֵׁם שֶׁבַּתְּחִלָּה הֵם שִׁבְעַת יְמֵי בְרֵאשִׁית, וּכְשֵׁם שֶׁהַשַּׁבָּת מִתְקַיֶּמֶת אֶחָד לְשִׁבְעַת יָמִים, כָּךְ יִהְיוּ אֵלֶּה שִׁבְעַת יָמִים מִתְקַיְּימִים בְּכָל שָׁנָה וְשָׁנָה, שֶׁנֶּאֱמַר (שמות יג, י): וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה, מָשָׁל לְמֶלֶךְ שֶׁנָּשָׂא אִשָּׁה בִּמְדִינַת הַיָּם הִגִּיעוּהָ גַּלִּים עַד שֶׁלֹא נִכְנְסָה אֶצְלוֹ, אָמַר לָהּ לֹא תִזְכְּרִי כָּל הַגַּלִּים שֶׁעָבְרוּ עָלַיִךְ, אֶלָּא אוֹתוֹ יוֹם שֶׁפָּלַטְתְּ מֵהֶם תְּהֵא זוֹכֶרֶת אוֹתִי, עֲשִׂי אוֹתוֹ שִׂמְחָה בְּכָל שָׁנָה. כָּךְ יִשְׂרָאֵל נִגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְגָאֳלָם וְכַמָּה גַּלִּים קָשִׁים עָבְרוּ עֲלֵיהֶם, וְעָשָׂה לָהֶם תְּשׁוּעָה, לְכָךְ הִזְהִירָן שֶׁיִּהְיוּ שְׂמֵחִים בָּהֶם בְּכָל שָׁנָה וְשָׁנָה, שֶׁנֶּאֱמַר (תהלים לב, יא): שִׂמְחוּ בַה' וְגִילוּ צַדִּיקִים.
“Consecrate to Me every firstborn; the first issue of any womb among the children of Israel, whether man or animal, is Mine” (Exodus 13:2).
“Consecrate to Me every firstborn” – Rabbi Natan says: The Holy One blessed be He said to Moses: ‘Just as I made Jacob the firstborn, as it is stated: “Israel is My firstborn son” (Exodus 4:22), so I will make the messianic king the firstborn, as it is stated: “I also will appoint him firstborn” (Psalms 89:28). So, “consecrate to Me every firstborn.”12The midrash is explaining that the superfluous word “every” teaches that there is another firstborn who will be consecrated in the future – the messiah. Caution Israel, just as I created the world and I said to Israel to remember the Sabbath day to commemorate the act of Creation, as it is stated: “Remember the Sabbath day,” (Exodus 20:8), so you should remember the miracles that I performed on your behalf in Egypt, and remember the day that you departed from there, as it is stated: “Remember this day that you departed from Egypt” (Exodus 13:3). Why? “Because with strength of hand the Lord took you from Egypt” (ibid.).13The midrash has “took you from Egypt.” The actual verse is “took you from this.”
“No leaven shall be seen with you [in all your borders] for seven days” (Deuteronomy 16:4), corresponding to the seven days between the redemption and the splitting of the Red Sea. Just as initially there were seven days of Creation and just as Shabbat takes place once every seven days, so shall these seven days be observed each and every year, as it is stated: “You shall observe this ordinance at its appointed time from year to year” (Exodus 13:10). It is analogous to a king who married a woman who was overseas.14The marriage took place remotely, while she was still abroad. Waves reached her [i.e. she encountered a storm] before she came to him. He said to her: ‘Do not remember all the waves that passed over you, but rather, on that day that you were spared from them, remember me and make a celebration every year.’ So with regard to Israel, the Holy One blessed be He appeared to them to redeem them, and some harsh waves passed over them, but He provided salvation for them. That is why He cautioned them that they should celebrate every year, as it is stated: “Rejoice in the Lord, and be glad, righteous ones” (Psalms 32:11).
דָּבָר אַחֵר, קַדֶּשׁ לִי כָל בְּכוֹר, רַבִּי נְחֶמְיָה אוֹמֵר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל כְּשֶׁתָּבוֹאוּ לָאָרֶץ תַּעֲבִירוּ (שמות לד, יט): כָּל פֶּטֶר רֶחֶם לִי, יָכוֹל לֹא לְהַעֲבִירוֹ מִיָּד, תַּלְמוּד לוֹמַר: וְהַעֲבַרְתָּ כָל פֶּטֶר רֶחֶם לַה', מִיָּד הִזְהִירָן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שֶׁחָס עֲלֵיהֶם בְּמִצְרָיִם. וְהָיָה כִּי יִשְׁאָלְךָ בִּנְךָ מָחָר, הוֹדִיעֵהוּ נִסִּים שֶׁנַּעֲשׂוּ לָכֶם בְּמִצְרַיִם כְּשֶׁהִקְשָׁה פַרְעֹה לְשַׁלֵּחֲךָ, שֶׁנֶּאֱמַר: וַיְהִי כִּי הִקְשָׁה פַרְעֹה, עֲשֵׂה אוֹתוֹ סִימָן בְּיָדְךָ וּבְרֹאשְׁךָ, שֶׁנֶּאֱמַר (שמות לד, יט): וְהָיָה לְךָ לְאוֹת עַל יָדְכָה, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לְבִתּוֹ שִׂמְחָה גְּדוֹלָה שֶׁהָיְתָה נְתוּנָה אֵצֶל שׂוֹנְאִים, אָמַר לָהּ אָבִיהָ, עֲשִׂי אוֹתָהּ שִׂמְחָה שֶׁעָשִׂיתִי לָךְ עֲטָרָה לְרֹאשֵׁךְ שֶׁלֹא תִּשְׁכְּחִי אוֹתָהּ. כָּךְ הָאֱלֹהִים עָשָׂה נִסִּים לְיִשְׂרָאֵל וּבִשְׁבִילָן הָרַג בְּכוֹרֵי מִצְרַיִם, לְכָךְ הִזְהִירָם עַל קְדֻשַּׁת בְּכוֹרִים שֶׁהוּא בְּיָדָיו, הָרַג אוֹתָם, שֶׁנֶּאֱמַר (שמות יב, כט): וַה' הִכָּה כָל בְּכוֹר, שֶׁיִּהְיוּ עֲטָרָה בְּרֹאשָׁם שֶׁל יִשְׂרָאֵל שֶׁלֹא יִשְׁכְּחוּ הַנֵּס לְעוֹלָם.
Another interpretation: “Consecrate to Me every firstborn” – Rabbi Neḥemya says: The Holy One blessed be He said to Israel: ‘When you come to the land, transfer “the first issue of the womb to Me”’ (Exodus 34:19).15In Exodus 13:11–12 it says: “When the Lord brings you into the land of the Canaanites, as He swore to you and to your forefathers, and He shall give it you, you shall transfer the first issue of the womb to the Lord.” Could it be that they should not transfer it immediately?16Does the mitzva of the consecration of the firstborn begin only once they enter the Land? The verse states: “You shall transfer the first issue of the womb to the Lord.” The Holy One blessed be He cautioned them [to consecrate the firstborn] immediately because He had spared them in Egypt.
“And when your son asks you tomorrow, saying: What is this? You shall say to him: With strength of hand the Lord brought us out from Egypt, the house of bondage” (Exodus 13:14).
“And when your son asks you tomorrow” – inform him of the miracles that were performed on your behalf in Egypt when Pharaoh resisted letting you go, as it is stated: “It was when Pharaoh resisted” (Exodus 13:15). Make it a sign on your hand and on your head, as it is stated: “It will be a sign on your hand, [and as an ornament between your eyes] (Exodus 13:16). It is analogous to a king who made a great celebration for his daughter who had been taken by enemies. Her father said to her: ‘Make the same celebration that I made for you: A crown on your head, so that you will not forget it.’ So, God performed miracles on Israel’s behalf, and for their sake killed the firstborn of Egypt. He therefore cautioned them regarding the sanctity of the firstborn, who he had killed with His own hands, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). There should be a crown17Phylacteries. on the head of Israel so that they never forget the miracle.