Why was the Korban Pesach taken on the tenth of Nisan?
Da'as Zekenim (citing Rashi): So that Yisrael should busy themselves with the Mitzvos of Bris Milah and the blood 1 of the Pesach for the four days until Pesach.
Maharal: See 12:3:1.3, and 12:6:2.03:3.
Presumably this refers to preparing the lamb for the Shechitah and placing the blood on the doorposts.
Bearing in mind that earlier, Hashem had instructed Moshe "Atah (singular) Tedaber" (7:2), why did Hashem say here "Daberu" (plural)?
Rashi #1 (citing the Mechilta): Moshe and Aharon paid deference to one another. Each one said to the other, 'Teach me!', and the words came out from between them 1 as if they had both said them.
Rashi #2: Refer to 12:1:1:1 and note.
See Sifsei Chachamim.
What is the significance of the fact that Yisrael are called an 'Edah' for the first time?
Oznayim la'Torah: Until now, Yisrael were a group of individuals scattered with no common objective. But that was now about to change - as they gathered together in order to hear about the Korban Pesach, which they were about to bring communally, 1 and all the more so bearing in mind that the large percentage of Resha'im among them had died.
Perhaps that is why Moshe was ordered to gather the people to convey the current Parshah to them personally - in order to unite them, to mold them into a nation - for the first time in their history, in preparation for the Korban Pesach that they were about to bring and the Ge'ulah that was to follow.
Why did Hashem add the word "la'Chodesh ha'Zeh"?
Rashi and Targum Yonasan: To teach us that it was only Pesach Mitzrayim that had to be taken (i.e. designated) on the tenth of the month, but not future Pesachim. 1
Mizrachi: Indeed, even future Pesachim must be checked for blemishes four days before Shechitah - but one may check several animals in advance, and designate his Pesach just before Shechitah.
What did "v'Yikchu Lahem..." entail?
Ibn Ezra: It entailed, either taking a lamb or a kid-goat from his own flocks, or purchasing one. 1
Rashi (to Pesachim 96a): It entailed declaring 'Zeh l'Shem Pesach!'
Compare to Rashi to 12:21.
How will we reconcile the Pasuk "v'Yikchu Lahem" - implying that one person could bring a Korban Pesach on behalf of all of them - with the word "Ish" - implying that each person has to bring a Korban Pesach?
Kidushin 42a: It teaches us that even though each person was Chayav to bring a Korban Pesach, one person could do so on behalf of many. 1
Kidushin (loc. cit.): Due to the principle 'Shelucho Shel Adam Kamohu,' which we learn from here.
What are the implications of the words, "v'Yikchu Lahem Ish ... "?
Pesachim 91b: It implies that a Katan cannot acquire a Korban Pesach on behalf of others. 1
Why was specifically a Seh (a lamb or kid-goat) chosen as the animal to be used for the Korban Pesach?
Ramban: It is based on the fact that Teleh (lamb) is the Mazal of Nisan. Consequently, the Shechitah of a lamb demonstrated that; a. we left Egypt (not on the strength of the Mazal, but) by the Grace of Hashem; b. Hashem humiliated the god that the Egyptians worshipped, 1 precisely when the Mazal that it represented was at its highest point (in the middle of Nisan). 2
Moshav Zekenim #1 (to 12:29): Mazal Gedi (kid) begins to serve from midnight in Nisan; and Mazal Teleh, at the beginning of the morning. 3
Moshav Zekenim #2: Because the people of that generation transgressed Arayos and idolatry. The Seh therefore atoned for on behalf of Yisrael, who are called "Seh Pezurah Yisrael" (Yirmeyah 50:17).
Ramban: As the Midrash says, 'Take for yourselves a lamb and slaughter the gods of the Egyptians.'
These two points signify the first two Mitzvos of the Aseres ha'Dibros - 'Anochi' and 'Lo Yihyeh Lecha.'
Thus, the Seh incorporates the ruling Mazalos at the time of Makas Bechoros (at which point Pharaoh insisted that we leave), and at the time we actually left. (PF).
What is the definition of a Beis Av?
Mechilta: It means the overall family 1 (not the tribe).
Mechilta: As we find at the beginning of Bamidbar, "l'Mishpechosam, l'Veis Avosam" (Bamidbar 1:2).
Why the double expression, "Seh l'Veis Avos, Seh la'Bayis"?
Rashi and Targum Yonasan: Initially, each family should take a lamb; 1 however if the family is a large one, then they split up into households.
Pesachim 88a: We learn from "Seh l'Beis Avos" that a father may Shecht the Korban Pesach on behalf of his young children, Avadim and Shefachos - even without their consent. 2
Why must the Korban Pesach be eaten with one's family?
Oznayim la'Torah: In order to fulfil the Mitzvah of 'telling the miracles of Egypt to one's children and grandchildren,' 1 or at least to discuss it with one's neighbor (12:4) - in question and answer form. 2
Maharal (Gevuros Hashem): See 12:3:6.1.
Why was specifically the Mitzvah of Korban Pesach, the merit by which we would be saved from Makas Bechoros?
Refer to 12:13:2.5:1.
What is the meaning of the Korban Pesach?
Maharal #1 (Gevuros Hashem Ch. 60, p. 263) 1 : The selection of Am Yisrael indicates Hashem's Oneness; He chose a singular nation that is not among the others, as His own. 2 This theme is reflected by the laws of the Korban Pesach. 3 A) It must be eaten whole, including its forelegs and innards (12:9); something that has been divided is no longer one. B) One offering cannot be consumed by two groups (Chaburos), or, in two locations (see the discussion in Pesachim 86a). C) It must be an animal in its first year; not in its second (12:5). D) It must be a (young) Seh (a Behemah Dakah, a lightweight 4 domesticated animal), a sheep or goat (ibid). (See the note as to why this indicates oneness). 5 E) It must be unblemished, i.e. whole - because wholeness is oneness. 6 F) It must be male (ibid). A female represents Chomer (hence divisibility); whereas a male represents Tzurah (and unity). G) It must be roasted, and not cooked (12:8-9). Cooking causes meat to separate into pieces; whereas roasting removes the moisture, which hardens and unifies the meat. Furthermore, it is forbidden to cook the Korban Pesach in water. [The word] Mayim (12:9) is always plural; water is Chomer that lacks any Tzurah. 7 H) It is forbidden to break any bone of the Korban Pesach (12:46), which would show division and separation. 8
Maharal #2 (ibid., Ch. 35, p. 133): We see from the laws of Korban Pesach that it must be unique (Meyuchad). A) One must sign into the Korban prior to the Shechitah (see Rashi to 12:4). The Korban shows that we serve Hashem, Who is One; and signing up in advance ensures that the Korban is specific to each individual member. 9 B) A Pesach that was slaughtered she'Lo Lishmah is invalid (e.g., if he had in mind that it should be an Olah - see Zevachim 7b). The Pesach must be designated specially, and not share [its name] with anything else. C) It must be slaughtered "Bein ha'Arbayim" (12:6 - in the afternoon) - the time when today is already dissipating, and tomorrow has not yet arrived. This time stands apart (i.e., it does not associate with what comes before or after). 10 It is the appropriate time for Shechitah of this Korban for Hashem (Who has no association with another).
Maharal #3 (ibid., beg. Ch. 36, pp. 133, 135): Hashem is the One Source of all events, even when they seem to be contradictory. 11 A) The Korban Pesach is eaten with both Matzah and Maror (12:8), showing that Hashem is the One Source of both the subjugation and the Redemption. 12 B) The daytime represents existence, whereas night represents He'eder (missing, a lack). At night, the creations fade from existence and return to their Creator, 13 which shows His Oneness. The Pesach must be slaughtered "Bein ha'Arbayim 14 " (12:6) - when the sun begins to descend, and this fading begins.
Maharal #4 (Derush l'Shabbos Ha'Gadol (end of Hagadah Shel Pesach, p. 197)): The Korban Pesach shows that Hashem is One. Refer to 12:3:1.3:2 and its notes, and 12:2:4.1:2.
Maharal discusses the Korban Pesach in many locations. We will try to point out what Maharal adds in each one. (EK)
See Maharal (Netzach Yisrael, beg. Ch. 38, and elsewhere) - As Chazal express it in the text of Minchah for Shabbos, "Atah Echad" (The fact that You Hashem are One), is revealed by "Amecha Yisrael, Goy Echad ba'Aretz" ([who is like] Your nation, Yisrael, a singular nation in the world)! (EK) Maharal (Gevuros Hashem Ch. 60, p. 264) - Korban Pesach is the essential "Avodah;" it represents Hashem's unity. Gevuros Hashem Ch. 69 - Korbanos in general show Hashem's unity. Nesivos Olam, beg. Nesiv ha'Avodah - Korbanos are called "Avodah" because they show that Hashem is Unique and we are his Avadim (servants); and 'whatever a servant acquires belongs to his master.' Also refer to 12:6:2.02:1, about the "Avodah" aspect of the Korban Pesach.
Maharal (Gevuros Hashem Ch. 36): The Korban Pesach shows that Hashem is One, as we were taught through the miracles of the Exodus.
I.e., a delicate animal - as opposed to a calf from cattle. Maharal adds that a Behemah Gasah, e.g. the cow and donkey, are densely material (Chomer). That which is Chomer has physical dimensions, and can be divided. Hence, a Behemah Dakah is material to a lesser degree. For more about the concepts of Chomer and Tzurah in Maharal's thought, refer to 12:12:7.6:3*.
Maharal (Gevuros Hashem. Ch. 36, p. 136) cites the Midrash as to why the Korban Pesach must be an unblemished male young lamb or kid goat (Seh). According to the Midrash, Yisrael is compared to a Seh; just as if a Seh becomes injured it feels the pain all over its body; so too if one Yisrael sins, everyone feels it. As above, whereas material Chomer can be split into parts; Yisrael is not materialistic, rather they are one.
As in the verse, "And the Mishkan will be one" (26:6); i.e. whole. A mere part is not one.
Refer to 2:10:1.4:1 and its notes.
But cutting the meat fit for consumption does not signify division, and this is permitted. Moreover, the bones are more important.
By signing up for the Korban (Minuy), the Korban is designated for each of its members. How does this indicate Yichud Hashem? Hashem's Unity is revealed when Yisrael is unified (refer to 12:3:6.3:1** above). Those offering the Pesach must be unified, in order for Hashem's unity to be revealed upon them.
Maharal (loc. cit.): This time is called "Bein ha'Arbayim" - it falls between two times, but is not joined to either. Refer to 12:6:5.2:2; and also the next answer 12:3:6.3:3, section B.
Any created force acts upon others only in keeping with its own nature; e.g., fire warms, whereas water cools. But Hashem is the One Source of opposing forces.
The Maror signifies our subjugation; whereas the Matzah signifies the Redemption. Refer to 12:8:2.2:1.
Night is the time for sleep, which is akin to death.
Refer to the preceding answer, 12:3:6.3:2, section C.
QUESTIONS ON RASHI
Rashi writes: "'Daberu (speak, pl.) to the entire assembly' - Did Aharon speak? But the verse already said, 'Atah Tedaber (you (singular, i.e. Moshe) shall speak)' (7:2)!" Gur Aryeh asks - The verse Rashi cites, refers to speaking before Pharaoh! Perhaps when speaking to Yisrael, indeed Moshe and Aharon were supposed to speak together?
Gur Aryeh: Moshe had asked not to speak before Pharaoh, due to his speech impediment (6:30). His argument was more relevant when speaking before the king, than when speaking to Yisrael. Therefore, if Hashem did not accept Moshe's argument 1 even regarding speaking before Pharaoh, insisting that Moshe alone speak before Pharaoh (at least once for each message, 2 as it was Moshe that heard it directly from Hashem), how much more so (Kal va'Chomer) that Moshe alone should speak before Bnei Yisrael! 3
According to Ramban (to 4:15 and 6:13), however, Hashem did accept Moshe's requests that Aharon speak on his behalf. Refer to 4:15:2:1 and 7:2:1:2*. Ramban would not find difficulty with our Pasuk. (CS)
See Rashi to 7:2.
This explains why verse 7:2 is relevant, which validates Rashi's question. Rashi then answers that the verse is in plural because Moshe and Aharon honored and deferred to each other.
Rashi writes: " Did Aharon speak? But the verse already said, 'Atah Tedaber' (7:2)!" Once Rashi cites Pasuk 7:2, why doesn't he explain as he does there - that Moshe was to speak once what he had received from Hashem, and then Aharon would repeat and clarify it?
Gur Aryeh: The plural "Daberu" implies that Moshe and Aharon should both speak equally. 1
Rashi answers - They spoke on the same level, in the sense that even when Moshe taught the Mitzvah to Yisrael the first time, Moshe and Aharon honored each other by saying, "you teach me," etc.
Rashi writes: "'[Speak] to the entire assembly... on the tenth of this month...' - [I.e.,] speak [to them] today, on Rosh Chodesh [Nisan], that they should take [a sheep] on the tenth of the month." But isn't the simple meaning of the verse, that Moshe should speak to Yisrael about this Mitzvah [only later,] on the tenth of the month? (Malbim - And in fact, that would be how the Ta'amei ha'Mikra (Trup) punctuate the Pasuk!)
Gur Aryeh #1: The Mechilta derives this from the preceding Pasuk, "Ha'Chodesh ha'Zeh Lachem" (12:2) - which tells us that the entire section was said on Rosh Chodesh. 1
Gur Aryeh #2: Grammatically, the verb "Daberu" is a Tzivui (command) which is to be fulfilled immediately. Had it been a directive for the future, it would say 'Tedaberu,' in the future tense.
Gur Aryeh: Tosafos to Pesachim 6b differs from this approach.
Rashi writes: "Speak [to them] today, on Rosh Chodesh [Nisan], that they should take [a sheep] on the tenth of the month." We see that the Korban Pesach had three significant dates - The Mitzvah was commanded on Rosh Chodesh; it was to be purchased on the 10th, and slaughtered on the 14th. Why these three specific dates?
Maharal #1 (Derush l'Shabbos Ha'Gadol (end of Hagadah Shel Pesach, p. 196)): Man has three aspects - Sechel, Guf, and Nefesh (intellect, body, and soul). Man must subjugate all three of his aspects to Hashem. 1 On Rosh Chodesh, we applied our intellect to the Mitzvah we learned; and on the 10th of Nisan, 2 we involved our Nefesh (by taking action towards fulfilling it). We subjugated our body 3 on the 14th, through the Shechitah of the Korban Pesach after removing the Chametz (which represents the Yetzer ha'Ra, which resides in the Guf 4 .)
Maharal #2 (ibid. p. 197): The Korban Pesach is called an "Avodah" to Hashem - showing that He is One. 5 We were commanded this Mitzvah on 1 Nisan - the beginning of the first month, when the world itself begins anew 6 - thus, when Hashem is One. 7 Why was the Korban Pesach acquired on the 10th? The world, once created, contains aspects of multiplicity (rather than oneness). From now on, Hashem's Oneness must be revealed through Am Yisrael, who is "a singular nation" (Shmuel II 7:23). 8 The concept of 'many which become unified' must be preceded by absolute Oneness; this concept is represented in the number 10. 9 When will Hashem be One? When the Yetzer ha'Ra, which is compared to a foreign deity within a person (Shabbos 105b), becomes nullified. The appropriate time to slaughter the Korban Pesach is after removing the Chametz (which represents the Yetzer ha'Ra) - on the 14th of Nisan. 10
Maharal (loc. cit.): The whole purpose and goal of Man's initial creation, is so that he should serve Hashem. Refer to 12:2:4.1:2.
The tenth is always sanctified; refer to 12:6:2.03:3.
The order is specific. One must start by subjugating his intellect; this leads to the soul; and the body will then follow.
See Shabbos 105b. Chametz represents the Yetzer ha'Ra (see Berachos 17a) and physicality (Chomer) in general - refer to 12:15:159. Only after removing the Yetzer ha'Ra, is it possible to subjugate the Guf to Hashem by slaughtering the Korban Pesach.
Refer to 12:2:4.1:2.
See Rashi to Bereishis 1:5 - On the first day of Creation, the Torah writes "Yom Echad" rather than 'Yom Rishon,' indicating that on that day, Hashem was the Only One in existence, and the Mal'achim had not yet been created. Likewise, the Torah was also created prior to the world, when Hashem was Echad.
Maharal (Netzach Yisrael, Ch. 3): The multiple elements in Creation might lead a person astray to Avodah Zarah. Hashem's Unity is revealed when the disparate forces in Creation all join together to sanctify His Name; and when evil is nullified - by Yisrael. Maharal (Gevuros Hashem, end Ch. 5) - Hashem's Unity is revealed when the pure emerges from the impure, proof that both perceived good and evil emanate from One Source.
Just as one counts single units 1, 2, 3; so too units of tens 10, 20, 30. The number 10 is an accumulation of units that have joined as one total (EK).
Maharal (loc. cit.): The word "Echad" (one) has a Gematriya value of 13. Only after the time arrives for the revelation of Hashem's Oneness, can we destroy the 'Chametz' - "On the night of the 14th, we search for Chametz..." (Pesachim 2a).
Rashi writes: "Ha'Zeh - The [Korban] Pesach of Mitzrayim was taken on the 10th [of Nisan]; but not the [Korban] Pesach of [subsequent] generations." Why was that year different? Why specifically on the 10th?
Rashi writes: "Ha'Zeh - The [Korban] Pesach of Mitzrayim was taken on the 10th [of Nisan]; but not the [Korban] Pesach of [subsequent] generations." See Tosafos to Shabbos 87b - The 10th of Nisan fell on Shabbos that year. It is called Shabbos Ha'Gadol, due to the great miracle, that the Bnei Yisrael took in the sheep for slaughter as their Korban Pesach; and the Egyptians could not protest even one word. Why is the Shabbos named after this event? Was the miracle dependent upon it being Shabbos?
Maharal (Derush l'Shabbos Ha'Gadol (end of Hagadah Shel Pesach, p. 198)): The Korban Pesach is our testimony that Hashem is One 1 - counter to all the idolaters, who deny that this should be true. But Edus requires two witnesses! The Shabbos itself is our partner to testify to Hashem's Oneness. 2 In the merit of the Shabbos, The Egyptians could not harm Yisrael. 3
Refer to 12:3:6.3, and to 12:3:1.3:2.
Maharal (Tif'eres Yisrael Ch. 40, p. 125): It is impossible that any creation be (independently) unique, and also perfect - only the Creator is both. Hence, any creation that is unique must be deficient; that is why every creation must have a partner. Shabbos and Yisrael are a pair - Shabbos is distinct from the mundane days of the week, just as Yisrael is distinct from the mundane nations. Together, they testify to the Uniqueness of Hashem.
Maharal: For other explanations of the name "Shabbos Ha'Gadol," see Gevuros Hashem, end Ch. 39, p. 148; and Tif'eres Yisrael Ch. 44, p. 136.
Rashi writes: "A lamb for the fathers' house - I.e., one [lamb for each] family." Why, specifically in the first Korban Pesach that year in Mitzrayim, did Bnei Yisrael sign up for the Korban by families?
Maharal #1 (Gevuros Hashem Ch. 35, p. 133): The family groups demonstrated that we were being redeemed from Egypt in the merit of our forefathers. 1
Maharal #2 (ibid.): Korban Pesach shows that we are Hashem's portion, and Hashem is One. 2 That is why Yisrael must join as one for the Korban Pesach - and a family is one flesh. 3
In this context, Maharal explains that it was because we preserved our lineage (Yichus) from the Avos. Later (ibid. Ch. 36, p. 136), he writes that it was because Hashem had sworn to the Avos to redeem their children. (EK) Also refer to 12:7:3.1:1, 12:8:2.2:3 and 12:8:2.2:4.
Maharal (loc. cit.): This reason explains why if there was insufficient family, they were to join with the neighbors (12:4).
