Which blood is the Pasuk referring to?
Rashi: The blood of the Korban Pesach.
Targum Yonasan: The blood of the Korban Pesach, mixed with the blood of the Bris Milah. 1
Ba'al ha'Turim: Since they circumcised that night - before eating the Korban Pesach. See Na'ar Yonasan.
Why does the Torah add the (otherwise superfluous) word, "[v'Hayah ha'Dam] Lachem"?
Rashi: We derive that they put the blood [of the Korban Pesach] only on the inside. Also see 12:7:2:1 and its note.
Having already said above, "Al ha'Batim Asher Yochelu Oso Bahem" (12:7), why does the Torah write here, "Al ha'Batim Asher Atem Sham"?
Mechilta: To include the houses in which they slept. 1
Refer to 12:7:2:1** and 12:7:2:2.
Seeing as Ha'Kadosh-Baruch-Hu knows everything, why did He need to tell Moshe that He will see the blood?
Rashi: To inform Yisrael that He took note of the fact that they were performing His Mitzvos, and that was why He would pass over their houses and save their firstborn from the plague. 1
What is the translation of "u'Fasachti Aleichem"?
Rashi #1 Targum Onkelos and Targum Yonasan: 'And I will have pity 1 on you.'
Rashi #2: 'And I will jump over 2 you.'
Why did Hashem see fit to add the seemingly superfluous phrase, "v'Lo Yih'yeh Bachem Negef"?
Rashi #1: To teach us that, a. Even though the plague will not affect your firstborn, it will affect any Egyptian firstborn who happens to be in your house; b. The plague will not affect your firstborn wherever they are, even if they are in the house of an Egyptian.
Rashi #2 (to 12:22): See 12:22:3:1 and its note.
Seforno: Besides the actual slaying of the firstborn, the plague incorporated all sorts of suffering 1 that affected the other Egyptians (who were not firstborn). It was from that suffering that the blood on their doorposts 2 saved Yisrael, for otherwise, the Jews would have been plagued by those other plagues together with the Egyptians (as we find in connection with Sedom (see Bereishis 19:15)).
Seforno: 'Evrah va'Za'am, v'Tzarah, Mishlachas Mal'achei Ra'im' (Tehilim 78:49, as recorded in the Hagadah).
Seforno: As the Pasuk writes, "va'Omar Lach b'Damayich Chayi" (Yechezkel 16:6). According to Targum Yonasan, the Jewish People mixed the blood of the Pesach with the blood of the Bris Milah (which they performed that night, also refer to 12:6:2:1 and see Ba'al ha'Turim) and the two bloods saved them.
All of the prior Makos harmed only the Egyptians, and not the Bnei Yisrael! Why only now would the Bnei Yisrael need to put a sign at the entrance, in order to be spared from the Makah?
Maharal (Gevuros Hashem, beg. Ch. 60, p. 262): The ten Makos came in ever- increasing severity. All the previous Makos could not harm Yisrael, who were on a higher level than the Makah. But Makas Bechoros was done by Hashem Himself! 1 The Bnei Yisrael were spared only through the Mitzvah of Korban Pesach. 2
How was it that Bnei Yisrael were spared from Makas Bechoros?
Maharal (Gevuros Hashem, beg. Ch. 60, p. 262): The status of a Bechor (in the literal sense), does not stem from the cause, but rather from the effect 1 -- he is first for those who will follow. But the Bnei Yisrael's status as "Beni Bechori" (4:22) is higher -- it stems from their Cause, in that Hashem took them as His own. It was because of this attachment to Hashem, that they were not stricken by Makas Bechoros. 2 How did they become Hashem's portion? Through the Korban Pesach (refer to the following question, 12:13:2.5:1).
In Maharal's terminology, Ilah and Alul- cause and effect. A (literal) Bechor is the 'Reishis' and root of the siblings who will follow; that brings on his status. But in terms of the initial cause, there is no advantage of being the first effect; rather the first outcome and all subsequent outcomes are deemed equivalent.
Maharal: Yisrael could have been stricken by this Makah, as explained in the preceding answer (12:13:2.3:1). They were saved only due to their becoming "Hashem's portion," though Korban Pesach. Perhaps we can explain as follows - Makas Bechoros was carried out by Hashem Himself (as above). The Bnei Yisrael could have been harmed by it; not as a punishment they somehow deserved (there is no indication of such a thing), but rather, the very revelation of Hashem established that He is One, and there is none other. The one and only way to be saved at such a significant event, is to be Hashem's portion (see below). Perhaps this is Maharal's intent in discussing the Bechor. He writes here that a Bechor's status is in terms of his effect. Yet elsewhere, he explains Bechorah from the opposite perspective! See Maharal (Netzach Yisrael beg. Ch. 11) - Hashem calls Bnei Yisrael "My firstborn son" (4:22), in the sense that a son indicates the true essence of a father (i.e., the firstborn is the one who actualized his father's status as a father; and thus being a father necessitates the existence of a son. Also refer to 4:22:1:5 and 4:22:1:6, and their notes). Maharal continues (ibid. p. 72) - Bnei Yisrael are a Bechor, in the sense of being 'Reishis' and 'Bikurim.' The selection of Am Yisrael is not due to their own deeds, but due to their Source. Just as Hashem is One, Yisrael, who reveals the existence of Hashem, must also be one. Thus, their selction can never be annulled due to misdeeds on their part. Perhaps this is what Maharal means here as well. Mitzrayim's power was that of the 'first' (see 12:29:3.3:1), but only in terms of effect. When Hashem revealed Himself at Makas Bechoros, all their firstborn died - because the effect has no value when the Cause is present. But Yisrael is 'Bechor' via their relationship to the Cause - through the Korban Pesach - and that is why they were saved. (EK)
Why would Bnei Yisrael be spared from Makas Bechoros, specifically through the Korban Pesach?
Maharal (Gevuros Hashem Ch. 36, p. 137): Through this Korban, Bnei Yisrael attached themselves to Hashem. Hashem would not destroy that which belongs to Him. 1
Compare Maharal (Gevuros Hashem, beg. Ch. 60, p. 262) - That is why Targum Onkelos translates [Korban] Pesach as 'Chayas' (from the word 'Chus' - pity); also see 12:6:2.02:3 and 12:13:2.01:1. We also discussed in 12:3:6.3 - Korban Pesach indicates Hashem's unity, and that Am Yisrael belongs to Hashem. Based on the idea developed in the preceding note (12:13:2.4:1**) we might add the following - When the Shechinah is revealed, it becomes clear that "Hashem is One." The [Egyptian] firstborn, whose status was only in themselves, could not survive. But Yisrael's status is to be Hashem's portion, so on the contrary - the revelation that "Hashem is One" necessitates that Yisrael too should survive, and become 'a singular nation in the world.' (EK)
Rashi (to 12:12) emphasized that Makas Bechoros was carried out by Hashem Himself. If so, why should Bnei Yisrael be concerned about the Mashchis (destructive forces) being unleashed upon Egypt?
Gur Aryeh, Maharal: Refer to 12:22:3.4.*
The Pasuk implies that had Bnei Yisrael failed to obey Hashem's command regarding the Korban Pesach, they would all have died at the hands of the Mashchis -- firstborn and non-firstborn alike! If so, why amongst the Egyptians did only the firstborn die?
Maharal (Gevuros Hashem Ch. 37, p. 139): Once Hashem struck the Egyptian firstborn, the destructive forces which followed were drawn after the firstborn only. But amongst Yisrael, the entire nation is called "Beni Bechori Yisrael" (4:22). They all would have been harmed by the Mashchis [had they not brought Korban Pesach]. 1
For more about the distinction between Yisrael's status as 'firstborn,' and the Egyptian firstborn, refer to 12:13:2.4:1** and 12:13:2.5:1*.
If all of Yisrael were in danger at Makas Bechoros, and they were all spared, then why is the Mitzvah to sanctify the firstborn specifically (13:2)?
What was the significance of placing the blood of the Korban Pesach, on the lintel and doorposts of the houses?
Refer to 12:7:3.1, and 12:7:3.2:1.
QUESTIONS ON RASHI
Rashi writes: "The blood shall be for you (Lachem) as a sign - ... and not for others; from this we learn that they put the blood [of the Korban Pesach] only on the inside." Why was this?
Maharal (Gevuros Hashem, beg. Ch. 37, p. 138): The sign was for the Bnei Yisrael themselves, 1 [to remind them] that they are Hashem's portion. 2
Maharal: It is similar to the sign of Milah - which is for the person himself.
Refer to 12:7:2.01:1 - This verse teaches that the blood of the Korban Pesach was placed even on homes where the Korban would not be eaten. Only non-residential structures were exempt.
Rashi writes: "U'Fasachti - [i.e.] v'Chamalti (I shall have compassion)." Why does Korban Pesach bring about Hashem's compassion?
Maharal (Gevuros Hashem, beg. Ch. 37, p. 138): Hashem says, 'I will see that you are performing My Avodah, and that you are Mine.' 1
Maharal continues - The same may be said, if we translate "u'Fasachti" as 'I shall skip' (which is Rashi's second explanation). Because Yisrael cleaved to Hashem through this Korban, the Makah did not affect them at all. Also refer to 12:13:2.5.
Rashi writes: "I shall see the blood - ... Hashem said, 'I look to see that you are busy with My Mitzvos, and have I [will] have mercy upon you." The Midrash says that seeing the blood of the Korban Pesach will invoke the memory of 'the blood of Yitzchak' before Hashem. What is meant by this?
Maharal (Gevuros Hashem Ch. 37, p. 139): Whenever Bnei Yisrael is in danger, as was the case at Makas Bechoros, Hashem recalls for them the merit of Akeidas Yitzchak. 1
The derivation is probably from the word "ha'Dam," with the definite article. (EK)
Rashi writes: "And there will be no plague upon you - but it would befall Egypt." What does this mean?
Gur Aryeh: As Rashi continues, even if an Egyptian were to hide in a Jewish home (seemingly protected by the blood at the door), he would not be spared.
