This section is primarily in second person, addressing the Bnei Yisrael directly (e.g., "this month shall be for you" (12:2); "of the sheep ... you shall take" (12:5)). Why are these two verses (12:7-8) completely in third person ("they shall take;" "they shall eat")?
Maharal (Gevuros Hashem Ch. 55, p. 244): When Hashem is addressing Moshe and Aharon, (who represented Yisrael who would be fulfilling these Mitzvos,) the Pasuk speaks in second person, "you." When He refers to Bnei Yisrael directly, it uses the third-person "they." 1
Whereas according to the Ramban (refer to 12:12:7.1:1*) this section is the words of Moshe to Yisrael; the Maharal demonstrates here that it is the words of Hashem to Moshe and Aharon.
What is the meaning of "v'Lakechu Min ha'Dam"?
Rashi: They performed Kabalas ha'Dam (not by hand, but) into a bowl (See 12:22). 1
Gur Aryeh: How is this derived? The verse could have said only, 'they shall put the blood on the doorposts.' The extra term "v'Lakchu" tells us that if the Dam of the Shechitah spilled directly on the ground, and he gathered it from there, it is invalid.
Where did they place the blood?
Rashi: They placed it on the inside of the doorposts and lintel 1 of the house where they would eat. 2
Targum Yonasan: They placed it on the outside both of the houses where they ate and of the rooms where they slept 3 (Because what is the difference - Perush Yonasan).
As the Pasuk later indicates, "v'Hayah ha'Dam Lachem l'Os" (12:13) - v'Lo la'Acherim l'Os (Rashi loc. cit., citing the Mechilta). The Mechilta actually adds "la'Acherim l'Os, v'Lo Li l'Os" - to teach us that the blood should be a sign for Yisrael and not for anybody else.
Seeing as "Mezuzos" is plural, and 'the minimum of plural is two,' why does the Torah add the word "Shtei"?
Menachos 34a: To teach us that whenever the word "Mezuzos" appears (minus the second 'Vav') it means 'one.' Consequently, one is obligated to fix a Mezuzah even if there is only door-post. 1
See Torah Temimah, note 54 - That this is the opinion of R. Meir, and that the Chachamim require two doorposts. See Torah Temimah there who elaborates.
What is the "Mashkof"? Why is it called by that name?
Rashi: Mashkof is the lintel, so-called because ('Shakof' means to bang, and) the door bangs against it. 1
Rashi (to Yechezkel 40:16, citing Menachem ibn S'ruk) and Rashbam 2 : It is called by that name because ('Shokef' means to look 3 and) everybody can see it upon entering the house.
Rashi: See Targum Onkelos to Vayikra 26:37 and Shemos 21:25.
Who challenges anyone to find a source in Tanach for Rashi's first explanation (in Lashon ha'Kodesh).
See Bereishis 26:8.
Why was the blood of the Korban Pesach put on the two doorposts and the lintel?
Maharal #1 (Gevuros Hashem Ch. 36, p. 137): Everyone passes under the lintel, which rises over them. The lintel represents Avraham, who is at the head of all mankind. 1 The two doorposts represent Yitzchak and Yaakov who followed. 2 Thus, the Mitzvah of Pesach would include invoking the merit of the Avos. The Bnei Yisrael were now separating themselves from Egypt; Hashem would be Pose'ach over them. This was in the merit of the forefathers, who had separated themselves from the nations. 3
Maharal #2 (Derush l'Shabbos Ha'Gadol (end of Hagadah Shel Pesach, p. 212)): The Dam in the Saf (vessel), and the hyssop (which was used to apply it - 12:22) represent the lowliness of Yisrael. 4 The Dam is then applied to the lintel and doorposts, which represent the Avos, 5 to raise Yisrael out of their former lowliness, towards the level of the forefathers, who lived with Hashem. 6
Maharal #3 (Chidushei Agados Vol. 2, p. 131, to Kidushin 22b): By placing the blood of the Korban Pesach at the entrance to their homes, the Bnei Yisrael demonstrated that they receive (orders) from no other master, only from Hashem. 7
Maharal (loc. cit.): Avraham is an abbreviation of Av Ram - lofty father.
Maharal views this as a reference to the three traits of the three Avos.
For more on how the merit of the Avos was involved in the Exodus, refer to 12:3:6.1:1*.
The word "Saf" also means "threshold" (see 12:22:1.2:4 and 12:22:1.31:2**). On the one hand, everyone steps on it; but yet it joins with the lintel to complete a 'Tzurat ha'Petach' (doorway) - and the entrance is primary to the house (see the next question, 12:7:3.2:1). So too would the Bnei Yisrael be raised up.
As above, 12:7:3.1:1.
This means that it was because of our lowliness, that Hashem raised us up. Refer to Shemos 3:14:1.2:2 and its notes, and to Shemos 3:15:1:6.
See the next question, 12:7:3.2:1.
An Eved Ivri who decides to extend his servitude, receives Retzi'ah "in his ear, at the door" (see Devarim 15:17). The Gemara (Kidushin 22b) gives two explanations for this; a) Despite having heard with his ear, how Hashem said, "Bnei Yisrael are My slaves [only]" (Vayikra 25:55), this slave went and acquired a human master. b) The door witnessed how Hashem passed over the lintel and doorpost of Bnei Yisrael in Mitzrayim, and He brought them out to freedom ... so let this slave receive Retzi'ah in their presence. Maharal asks - If the ear is so important in the meaning of Yetzias Mitzrayim, why didn't Bnei Yisrael place the blood of Korban Pesach on their ear (as we find by the Milu'im, and the Asham Metzora - CS)? Also, in what sense did Hashem pass over the entrances (as opposed to passing over the Bnei Yisrael themselves)?
Maharal (Chidushei Agados Vol. 2, p. 131, to Kidushin 22b): Just as a utensil is defined by having a Beis Kibul (a receptacle), the ear is the receptacle that defines a person. A slave is base Chomer; 1 he has accepted a physical, human master in place of Hashem. Thus, he has destroyed his own capability to receive. That is why an Eved receives Retzi'ah on the ear. But a person's Guf (physical body) is not his essence; and so the blood of the Korban Pesach was not placed on the physical ear. Rather, the home that serves man, mirrors the intellect that is housed in the body. By placing the Dam at the receiving area to their homes, the Bnei Yisrael demonstrated that they now receive (orders) from no other master, only from Hashem. The Dam at the door showed that the person therein is a vessel in the hands of Hashem, to accept His service. 2
Refer to 12:2:4.2:1*; also to Bereishis 9:25:2.1:3. For more on Maharal's terminology of Chomer and Tzurah, refer to 12:12:7.6:3*.
Maharal (Derech Chayim to Avos 1:4 (end)): Just as the Guf holds the Sechel, so too must one make one's home a meeting-place for the Sages. Thus, the home is the receptacle that contains the person. Maharal (Ner Mitzvah, part 2) adds that the home is a person's Menuchah [lit. 'his rest;' i.e. the place he can fulfill his Tachlis]. This explains why sanctifying the entrance to the home is more significant than sanctifying the entrance to the body. (Neros Chanukah is another Mitzvah performed at the entrance to the home).
Why does the Torah write "Al ha'Batim" in the plural?
Pesachim 86a: To permit the owners of a Korban Pesach to divide into two groups; or to eat it in two locations. 1
Why doesn't the Torah mention the bundle of hyssop (which must be dipped into the vessel containing the Dam Shechitah - 12:22) at this point?
Maharal: Refer to 12:22:1.31.
Hashem told Moshe "Al Shtei ha'Mezuzos v'Al ha'Mashkof." When Moshe later told Yisrael (12:22), why did he say "Al ha'Mashkof v'Al Shtei ha'Mezuzos" (in the reverse order)?
Riva (citing R. Yosef of Paris): Moshe deviated, to avoid people saying that both are required only when one places the blood on the Mezuzos first, but if one places it on the Mashkof first, that is sufficient, since in any case blood will spill onto the Mezuzos!
Moshav Zekenim (to 12:22) #1: The blood on each Mezuzah is like the letter 'Yud,' and on the Mashkof is like 'Vav.' Their combined Gematriya is twenty-six, like Hashem's name, to scare away Mazikin. 1
Moshav Zekenim (ibid.) #2: Hashem in His humility hinted that Yisrael are saved in the merit of Moshe and Aharon (the blood on the Mezuzos below) and Himself (the blood on the Mashkof above). Moshe deviated, so that the merit of Hashem should take precedence.
Maharal 2 : Refer to 12:22:1.4:3.
And Moshe changed the order, since it is not appropriate for Hashem's Name to be written in order amidst the impurity of Egypt. Tosfos ha'Shalem (12:22, #5) - This is difficult however, seeing as in any case His Name is not actually written, only hinted through the Gematriya!
Maharal (Derashah l'Shabbos Ha'Gadol, p. 212) also addresses why our verse uses the verb "v'Nasenu" (they shall put it); whereas verse 12:22 uses the term "v'Higa'tem" (you shall touch it to [the lintel, etc.]).
QUESTIONS ON RASHI
Rashi writes: "'On the houses that they will eat [Korban Pesach] therein' - but not in... the hayloft or the barn, where no one lives." What about residences where Bnei Yisrael did live, but where the Korban would not be eaten (e.g., if its residents would be joining with a neighbor)?
Gur Aryeh: All residences of Bnei Yisrael required the application of the blood of the Korban Pesach, even if it would not be eaten there. These are included by the verse, "the Dam shall be for you an Os (a sign) upon the houses" (12:13).
