Studying selected verses of the parsha through the lens of Mussar---enabling us to make a connection between the weekly portion and our own lives. "In general, Exodus is a book that abounds in polarities and distinctions: between God and Pharaoh, life and death, slavery and freedom, Egyptianness and Israeliteness, city and wilderness, visible gods/magic and an invisible God who is not conjurable, doubt and trust." ~Everett Fox
The middah of לב עקשן / Stubborness [עקשנות ]
This parsha continues the struggle that Pharaoh has with relenting to the pleas of Moses and Aaron despite the consequences. Stubbornness, עקשנות של לב or hardening of the heart occurs when one loses the ability to choose....exemplified by Pharaoh. For our consideration....how much does ego play a part in our inability to be flexible?
עקשן = stubborn, obstinate. Related to the root of Akshan: עִקֵּשׁ adj. 1 twisted, crooked, perverted. MH 2 obstinate. [From עקשׁ.] Derivative: עִקְּשׁוּת.
עִקְּשׁוּת f.n. crookedness, perverseness (Proverbs: 4:24, 6:12 in the phrase עִקְּשׁוּת־פֶּה = crookedness of mouth.
| קָשֶׁה adjective | hard, solid, stiff ; difficult ; strict, severe |
Bullet Points /key concepts:
Moshe and Aaron continue to plead with Pharaoh to set the Israelites free
He refuses and the last 3 of the 10 plagues occur: locusts, darkness, and the death of Egyptian first born
The separation is underlined with the creation of a new calendar, not based on the Egyptian
The Israelites are told to slaughter an offering, and mark their doors prior with its blood
Pharaoh resists no longer, and tells them to leave, which they do in haste
Removing leaven and celebrating the first Passover, laws for eating unleavened bread for seven days, the sanctification of the first-born, the obligation to teach children the Exodus story.
(א) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י אֹתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ׃
(1) Then יהוה said to Moses, “Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them,
In the lead-up to the Plague of Locust, G-d tells Moses: bo el paroh, which means “come to Pharaoh” (Ex. 10:1). Many commentators have been bothered by this somewhat bizarre verbiage, as one would have otherwise expected G-d to tell Moses lech el paroh, which means “go to Pharaoh” — the exact phraseology He used when telling Moses to warn Pharaoh about the Plague of Blood (Ex. 7:15). ~Ohr Sameyach, Parshat Bo.
The Hebrew word “Lech” [Go] for the command to go to Pharaoh is used for plagues 1,4,7. The Hebrew word “Bo”is used for plagues 2,5,8. Whenever “Bo” is used the action takes place in the palace, while when “Lech” is used for the other plagues the action takes place outside of the palace. For the unaccounted plagues 3,6,9 there is no warning to Pharoah or meeting beforehand. ~condensed from The Energizer Rabbi
- Blood 2.Frogs 3.Lice 4. Flies 5. Pestilence 6.Boils 7.Hail 8.Locusts 9.Darkness 10. Killing of the firstborn
כי אני הכבדתי, even though Moses had said; “I know that you do not yet relate with awe and reverence to G’d,” (9,30) he thought that even if he does not humble himself to G’d because of G’d’s greatness, at least he should do what G’d says seeing that he has no choice, and can no longer withstand the cumulative effect of the plagues. He had arrived at this conclusion when he noted the words ה' הצדיק, “the Lord is the Just One.” However, when he found out that all these pious words notwithstanding Pharaoh continued to oppose G’d’s will in spite of the fact that he found it impossible to cope with the plagues, Moses had come to the conclusion that warning Pharaoh of an impending plague was an exercise in futility. This is why G’d had to tell him at this stage that already during the sixth plague (9,12) He had stiffened Pharaoh’s heart so that ordinary rules of psychology could no longer be applied to this man. The purpose was to enable G’d to demonstrate more miracles so that maybe some Egyptians would be moved by what they experienced to become penitents. If so, the Israelites in the future would be able to tell their children of the greatness of G’d’s miracles. This in turn would convince mankind that G’d loved His creatures and was very patient with them, giving them opportunities to mend their ways. This is why the warning to Pharaoh was in place although it would prove ineffectual.
And that is [the meaning of] that I may show these signs [otot] of mine among them (Ex. 10:1), that the letters [otiot], which belong to the Torah, must be taken out of exile. And the verse concludes, that you may tell … how I have toyed (Ex. 10:2), which is to say that I made Myself small since the Awareness was in smallness. And now you may know (Ex. 10:2), as was stated above. ~Me'or Einayim, Parshat Bo
An obstinate man does not hold opinions, but they hold him; for when he is once possessed with an error, it is, like a devil, only cast out with great difficulty. ~Samuel Butler (1835 -1902)
(יט) הַעִדֹ֨תִי בָכֶ֣ם הַיּוֹם֮ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֒רֶץ֒ הַחַיִּ֤ים וְהַמָּ֙וֶת֙ נָתַ֣תִּי לְפָנֶ֔יךָ הַבְּרָכָ֖ה וְהַקְּלָלָ֑ה וּבָֽחַרְתָּ֙ בַּחַיִּ֔ים לְמַ֥עַן תִּֽחְיֶ֖ה אַתָּ֥ה וְזַרְעֶֽךָ׃
As humans, we have the gift of choice, of Free Will. To either be ruled by our base instincts or to rise above them. However, we must first be aware that there is a choice. Living in a state of awareness precedes our ability to make a choice. We choose to live when we seek the best in us, not the worst. That’s what it means to flourish in Judaism. The blessing is when we can function beyond our instincts. The curse is when we’re driven by them. ~Ruth Schapira
Moses was distressed to see the forces of evil capable of such resolution and determination. So G‑d said to him: They, on their own, do not possess such power. It is only because I have hardened their hearts . . . ~The Chassidic Masters
(ב) וּלְמַ֡עַן תְּסַפֵּר֩ בְּאׇזְנֵ֨י בִנְךָ֜ וּבֶן־בִּנְךָ֗ אֵ֣ת אֲשֶׁ֤ר הִתְעַלַּ֙לְתִּי֙ בְּמִצְרַ֔יִם וְאֶת־אֹתֹתַ֖י אֲשֶׁר־שַׂ֣מְתִּי בָ֑ם וִֽידַעְתֶּ֖ם כִּי־אֲנִ֥י יְהֹוָֽה׃
(2) and that you may recount in the hearing of your child and of your child’s child how I have been capricious with Egypt, and My signs, which I have placed upon them—in order that you may know that I am יהוה.”
אכן כוונת הכתוב הוא כי בא ה' להודיע כי אין תכלית הכוונה בהבאת האותות בקרבו לעשות נקמה בפרעה אלא לחזק האותו' שבהם עיקר האמונה בלב ישראל כדי שיהיה רשום בל ישכח לנצח כי כשיהי' בקרבו של פרעה יהי' בזכרון בני ישראל לעולם ועד והכוונה ע''ד אומרם ז''ל במס' חולין (עה:) בדין בן פקועה כ''א יהיו בו ב' דברים המופלאים יהי' מוזכר תמיד וכשיראו שאוכלו בלא שחיטה לא יחשדוהו כי מוזכר הוא ביניהם כי תרי תמיהי מדכר דכירי אינשי והנה באמצעות הפלא שיפליא ה' להודיעם כי הוא שולט ברוח ובמים ובעפר ובבעלי חיים ובאש ובאויר וכדומה אין זה מספיק שיזכר הדבר בתמידות לעולם לחקק האמונה אלא באמצעות היות הפלאה ב' כי יפליא ה' להרע את פרעה ועבדיו להשקותם כוסות לענה מה שלא הי' כן לכל גוי וזה לך נעימות אמרי נועם ולמען תספר באזני בנך ענין זה והסיפור מן הנמנע שיהיה הדבר תמיד בזכרונך זולת באמצעות ב' תמיהות, הא' את אשר התעללתי במצרים הרי תמיה אחת הגם שהי' ה' עושה להם צרות שאין בהם שדוד המערכות והטבעיות אעפ''כ לצד רוב הצרות והמכות עשר מכות וכל מכה היתה של ארבע וה' מכות לא עשה כן לכל גוי הנה הדבר תמוה ותמיה זו לבד לא דכירי אינשי ולא יספרו מעשה ה' ואמר ואת אותותי פי' האותות שעשה ה' תמיה' שנית שגם בלא ענין מצרים האות מעצמו הוא דבר פלא ובאמצעות ב' פלאות תספר באזני בנך ובן בנך וגו' ותכלית המכוון בסיפור הוא וידעתם כי אני ה' ואין עוד ותכזיבו האמונות זולת זה וכן תמצא כשדבר אתנו ה' ב''ה בהר סיני פתח דבריו ית' אמר אנכי ה' אלהיך וזה לך האות אשר הוצאתיך מארץ מצרים והוא שהקדים דבריו כאן ואמר וידעתם כי אני ה' כי יכירו בזה בחוש הראות צדק האמונה מה שלא השיג אדם מהעולם עד העולם ברוך אשר כן עשה לנו:
I believe that first and foremost G'd wanted to make it plain that it was not His purpose to bring on the plague as an act of revenge on Pharaoh. Rather, the miracle was designed to strengthen Israel's faith in G'd so that they would remember these miracles forever. This could be achieved only if G'd not only performed the miracle without hurting any Israelite by it but that Pharaoh himself would be so impressed by the miracle that it would also impress G'd's power on the minds of the Israelites in an unforgettable manner....Although G'd had demonstrated miracles which clearly proved His power, this would not have sufficed to make a lasting impression on the Israelites unless He had at the same time proven that He distinguished miraculously between the guilty and the innocent, i.e. between the Israelites and the Egyptians and that the miracles had hurt only the guilty parties. When G'd said: "in order that you will tell your children and your children's children, etc." He meant that this would be assured only if He performed the miracles in such a way that only the Egyptians were seen to be hurt by them. The first impression would be created by אשר התעללתי במצרים, "How I wrought the plagues on Egypt;" the second and more lasting impression would occur when the Israelites realised את אותותי אשר שמתי בם, that what occurred was an outstanding miracle even if the Egyptians had not been a factor at all. These combined experiences would prompt the Israelites to tell their children about what they had seen. The purpose of telling their children was "so that you will know beyond doubt that I am the Eternal G'd."
know—The Plagues and the liberation take place so that Egyptian and Israelite alike will acknowledge God as the true ruler (who “knows” the slaves’ sufferings). The book as a whole portrays a God who is “known” by his compassion toward the oppressed. ~Everett Fox
We are all Pharaohs or slaves of Pharaohs. It is sad to be a slave of a Pharaoh. It is horrible to be a Pharaoh. Daily we should take account and ask: What have I done today to alleviate the anguish, to mitigate the evil, to prevent humiliation? Let there be a grain of prophet in every man! ~Abraham Joshua Heschel
(כז) עִם־נָבָ֥ר תִּתְבָּרָ֑ר וְעִם־עִ֝קֵּ֗שׁ תִּתְפַּתָּֽל׃
(27) With the pure, You act purely, and with the stubborn, you acted twisted.
(ג) וַיָּבֹ֨א מֹשֶׁ֣ה וְאַהֲרֹן֮ אֶל־פַּרְעֹה֒ וַיֹּאמְר֣וּ אֵלָ֗יו כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י הָֽעִבְרִ֔ים עַד־מָתַ֣י מֵאַ֔נְתָּ לֵעָנֹ֖ת מִפָּנָ֑י שַׁלַּ֥ח עַמִּ֖י וְיַֽעַבְדֻֽנִי׃ (ד) כִּ֛י אִם־מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֣חַ אֶת־עַמִּ֑י הִנְנִ֨י מֵבִ֥יא מָחָ֛ר אַרְבֶּ֖ה בִּגְבֻלֶֽךָ׃ (ה) וְכִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְלֹ֥א יוּכַ֖ל לִרְאֹ֣ת אֶת־הָאָ֑רֶץ וְאָכַ֣ל ׀ אֶת־יֶ֣תֶר הַפְּלֵטָ֗ה הַנִּשְׁאֶ֤רֶת לָכֶם֙ מִן־הַבָּרָ֔ד וְאָכַל֙ אֶת־כׇּל־הָעֵ֔ץ הַצֹּמֵ֥חַ לָכֶ֖ם מִן־הַשָּׂדֶֽה׃ (ו) וּמָלְא֨וּ בָתֶּ֜יךָ וּבָתֵּ֣י כׇל־עֲבָדֶ֘יךָ֮ וּבָתֵּ֣י כׇל־מִצְרַ֒יִם֒ אֲשֶׁ֨ר לֹֽא־רָא֤וּ אֲבֹתֶ֙יךָ֙ וַאֲב֣וֹת אֲבֹתֶ֔יךָ מִיּ֗וֹם הֱיוֹתָם֙ עַל־הָ֣אֲדָמָ֔ה עַ֖ד הַיּ֣וֹם הַזֶּ֑ה וַיִּ֥פֶן וַיֵּצֵ֖א מֵעִ֥ם פַּרְעֹֽה׃
(3) So Moses and Aaron went to Pharaoh and said to him, “Thus says יהוה, the God of the Hebrews, ‘How long will you refuse to humble yourself before Me? Let My people go that they may worship Me. (4) For if you refuse to let My people go, tomorrow I will bring locusts on your territory. (5) They shall cover the surface of the land, so that no one will be able to see the land. They shall devour the surviving remnant that was left to you after the hail; and they shall eat away all your trees that grow in the field. (6) Moreover, they shall fill your palaces and the houses of all your courtiers and of all the Egyptians—something that neither your fathers nor fathers’ fathers have seen from the day they appeared on earth to this day.’” With that he turned and left Pharaoh’s presence.
(כג) כִּ֤י חַטַּאת־קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־דְּבַ֣ר יְהֹוָ֔ה וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ {ס}
For defiance is like the sin of sorcery, and stubbornness is like the sin of idolatry; because you have rejected the word of Hashem…
(ז) וַיֹּאמְרוּ֩ עַבְדֵ֨י פַרְעֹ֜ה אֵלָ֗יו עַד־מָתַי֙ יִהְיֶ֨ה זֶ֥ה לָ֙נוּ֙ לְמוֹקֵ֔שׁ שַׁלַּח֙ אֶת־הָ֣אֲנָשִׁ֔ים וְיַֽעַבְד֖וּ אֶת־יְהֹוָ֣ה אֱלֹהֵיהֶ֑ם הֲטֶ֣רֶם תֵּדַ֔ע כִּ֥י אָבְדָ֖ה מִצְרָֽיִם׃
(7) Pharaoh’s courtiers said to him, “How long shall this one be a snare to us? Let a the men go to worship their God יהוה ! Are you not yet aware that Egypt is lost?”
שאם הוא מניח עצמו ביד כבדותו, ודאי הוא שלא יצליח. והוא מה שאמר התנא (אבות ה, כ): הוי עז כנמר, וקל כנשר, ורץ כצבי, וגבור כארי לעשות רצון אביך שבשמים. וכן מנו חכמים ז"ל (ברכות לב): בדברים הצריכים חיזוק, תורה ומעשים טובים. ומקרא מלא הוא (יהושע א): חזק ואמץ מאד לשמר לעשות ככל התורה אשר צוך משה עבדי, כי חיזוק גדול צריך למי שרוצה לכפות הטבע אל הפכו.
If he leaves himself in the hands of his [natural] heaviness, it is a certainty that he will not succeed. This is what the Tana (Mishnaic sage) stated: "be brazen as a leopard, light as an eagle, swift as a deer, and mighty as a lion to do the will of your Father in Heaven" (Avot 5:20). Likewise, the Sages counted among the things which need strengthening: "Torah and good deeds" (Berachot 32b). This is explicitly stated in scripture: "be strong and very courageous [to observe and do all of the Torah...]" (Yehoshua 1:6). For great strengthening is needed for one who wants to bend his nature to its opposite.
(8) So Moses and Aaron were brought back to Pharaoh and he said to them, “Go, worship your God יהוה ! Who are the ones to go?” (9) Moses replied, “We will all go—our young and our old —we will go with our sons and daughters, our flocks and herds; for we must observe יהוה’s festival.” (10) But he said to them, “יהוה be with you—the same as I mean to let your dependents go with you! Clearly, you are bent on mischief. (11) No! You gentlemen go and worship יהוה, since that is what you want.” And they were expelled from Pharaoh’s presence.
Pharaoh was willing to let the menfolk go, as long as the children remain behind; for as long as the younger generation remains “in Egypt,” there would be no future for the people of Israel.
The “Pharaohs” of our day have the same attitude. If the older folk wish to cling to Jewish tradition, that is perfectly acceptable; but the youth should be raised in “the spirit of the times” . . Chasidic text, Maayanah Shel Torah
Blot out and remove our transgressions and sins from before Your eyes, and compel our Evil Inclination to be subservient to You, and subdue our stubbornness, that we may return to You in truth... ~Machzor Yom Kippur Ashkenaz, Maariv Service for Yom Kippur Eve, Yaaleh 106
The state of the heart defines, then, the essential character of a person. It's “hardening” connotes the willful suppression of the capacity for reflection, for self-examination, for unbiased judgments about good and evil. In short, the “hardening of the heart”becomes synonymous with the numbing of the soul, a condition of moral atrophy. ~ Nahum M. Sarna
Pharaoh was willing to let the menfolk go, as long as the children remain behind; for as long as the younger generation remains “in Egypt,” there would be no future for the people of Israel.
The “Pharaohs” of our day have the same attitude. If the older folk wish to cling to Jewish tradition, that is perfectly acceptable; but the youth should be raised in “the spirit of the times” . . . ~Maayanah Shel Torah
(כא) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה נְטֵ֤ה יָֽדְךָ֙ עַל־הַשָּׁמַ֔יִם וִ֥יהִי חֹ֖שֶׁךְ עַל־אֶ֣רֶץ מִצְרָ֑יִם וְיָמֵ֖שׁ חֹֽשֶׁךְ׃ (כב) וַיֵּ֥ט מֹשֶׁ֛ה אֶת־יָד֖וֹ עַל־הַשָּׁמָ֑יִם וַיְהִ֧י חֹֽשֶׁךְ־אֲפֵלָ֛ה בְּכׇל־אֶ֥רֶץ מִצְרַ֖יִם שְׁלֹ֥שֶׁת יָמִֽים׃ (כג) לֹֽא־רָא֞וּ אִ֣ישׁ אֶת־אָחִ֗יו וְלֹא־קָ֛מוּ אִ֥ישׁ מִתַּחְתָּ֖יו שְׁלֹ֣שֶׁת יָמִ֑ים וּֽלְכׇל־בְּנֵ֧י יִשְׂרָאֵ֛ל הָ֥יָה א֖וֹר בְּמוֹשְׁבֹתָֽם׃
There is no greater darkness than one in which “a man did not see his fellow”—in which a person becomes oblivious to the needs of his fellow man. When that happens, a person becomes stymied in his personal development as well—“nor did anyone get up from his place.” ~Chiddushei HaRim
Why did G‑d . . . bring darkness upon the Egyptians? Because there were transgressors in Israel who had Egyptian patrons and who lived in affluence and honor, and were unwilling to leave. So G‑d said: “If I bring upon them publicly a plague from which they will die, the Egyptians will say: ‘Just as it has passed over us, so has it passed over them.’” Therefore He brought darkness upon the Egyptians for three days, so that the [Israelites] should bury their dead without their enemies seeing them.
~Midrash Rabbah
We need to make a careful distinction when investigating the emotion of pride/arrogance. [We need to distinguish between] the regesh haPasul that distances a person from consciousness and consciousness of one’s Maker, and the delicate (adin) feeling that expands a person’s consciousness and reminds one of one’s full and splendid spiritual existence. Often a person's heart will feel full of strength (‘oz). At first glance this feeling will seem similar to a feeling of arrogance. But after clarifying the matter, the reality is that one’s heart is filled with courage from the Divine light that shines in one’s soul. ~ Rabbi Kook
או יכוין לומר אור זה מנין מוצאו ואמר שהוא אור במושבותם וחסר תיבת אשר והרבה מקראות יקצרו כן והכוונה ע''ד אוז''ל (שם) כי הרשעים מתכסים בחושך והוא אשר כיסה המצרים הרשעים וכנגד הצדיקים עליהם יזרח ה' ב''ה ואוהביו כצאת השמש בגבורתו ומאור מושבותם ליוה להם ה' ב''ה חלק א' והוא אומרו אור במושבותם:
The meaning of the verse is analogous to our sages telling us that the wicked envelop themselves in darkness. Accordingly, we may understand the darkness as being something subjective; the Egyptians who were evil experienced darkness whereas the Jews who were good experienced light in the very places the Egyptians experienced darkness. The Torah alludes to this idea by writing: במושבותם, within their dwellings.
כִּי צָרִיךְ עַקְשָׁנוּת גָּדוֹל מְאֹד מְאֹד לִהְיוֹת חָזָק וְאַמִּיץ, לֶאֱחֹז עַצְמוֹ, לַעֲמֹד עַל עָמְדוֹ, אַף אִם מַפִּילִין אוֹתוֹ, חַס וְשָׁלוֹם, בְּכָל פַּעַם. כִּי לִפְעָמִים יֵשׁ שֶׁמַּפִּילִין אֶחָד מֵעֲבוֹדַת הַשֵּׁם, כַּיָּדוּעַ, אַף־עַל־פִּי־כֵן עָלָיו לַעֲשׂוֹת אֶת שֶׁלּוֹ, לַעֲשׂוֹת מַה שֶׁיּוּכַל בַּעֲבוֹדַת הַשֵּׁם, וְאַל יָנִיחַ עַצְמוֹ לִפֹּל לְגַמְרֵי, חַס וְשָׁלוֹם. כִּי כָל אֵלּוּ הַנְּפִילוֹת וְהַיְרִידוֹת וְהַבִּלְבּוּלִים וְכַיּוֹצֵא בָּזֶה צְרִיכִים בְּהֶכְרֵחַ לַעֲבֹר בָּהֶם קֹדֶם שֶׁנִּכְנָסִין בְּשַׁעֲרֵי הַקְּדֻשָּׁה, וְגַם הַצַּדִּיקִים הָאֲמִתִּיִּים עָבְרוּ בְּכָל זֶה.
A person needs tremendous determination to be strong and courageous, to hold on and maintain his position even if they cause him to fall time and again, God forbid. For there are times when they cause a person to fall from the service of God, as is known. Nevertheless, it is incumbent upon him to do his, to do whatever he can in the service of God, and not allow himself to fall entirely, God forbid. This is because one must surely experience all these falls, descents, confusions and so on before entering the gates of holiness. And the true tzaddikim, too, underwent all this.
אָמְרִי: אֵין חָבוּשׁ מַתִּיר עַצְמוֹ מִבֵּית הָאֲסוּרִים.
The Gemara answers, they say: A prisoner cannot free himself from prison.
Often in life, we are imprisoned by our own egos. The harder we struggle to free ourselves, the more trapped we become. ~ Rabbi Michael Katz and Rabbi Gershon Schwartz, Swimming in the Sea of Talmud.
(ג) דַּבְּר֗וּ אֶֽל־כׇּל־עֲדַ֤ת יִשְׂרָאֵל֙ לֵאמֹ֔ר בֶּעָשֹׂ֖ר לַחֹ֣דֶשׁ הַזֶּ֑ה וְיִקְח֣וּ לָהֶ֗ם אִ֛ישׁ שֶׂ֥ה לְבֵית־אָבֹ֖ת שֶׂ֥ה לַבָּֽיִת׃ (ד) וְאִם־יִמְעַ֣ט הַבַּ֘יִת֮ מִהְי֣וֹת מִשֶּׂה֒ וְלָקַ֣ח ה֗וּא וּשְׁכֵנ֛וֹ הַקָּרֹ֥ב אֶל־בֵּית֖וֹ בְּמִכְסַ֣ת נְפָשֹׁ֑ת אִ֚ישׁ לְפִ֣י אׇכְל֔וֹ תָּכֹ֖סּוּ עַל־הַשֶּֽׂה׃ (ה) שֶׂ֥ה תָמִ֛ים זָכָ֥ר בֶּן־שָׁנָ֖ה יִהְיֶ֣ה לָכֶ֑ם מִן־הַכְּבָשִׂ֥ים וּמִן־הָעִזִּ֖ים תִּקָּֽחוּ׃ (ו) וְהָיָ֤ה לָכֶם֙ לְמִשְׁמֶ֔רֶת עַ֣ד אַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֣דֶשׁ הַזֶּ֑ה וְשָׁחֲט֣וּ אֹת֗וֹ כֹּ֛ל קְהַ֥ל עֲדַֽת־יִשְׂרָאֵ֖ל בֵּ֥ין הָעַרְבָּֽיִם׃
(3) Speak to the community leadership of Israel and say that on the tenth of this month each of them shall take a lamb to a family, a lamb to a household. (4) But if the household is too small for a lamb, let it share one with a neighbor who dwells nearby, in proportion to the number of persons: you shall contribute for the lamb according to what each household will eat. (5) Your lamb shall be without blemish, a yearling male; you may take it from the sheep or from the goats. (6) You shall keep watch over it until the fourteenth day of this month; and all the assembled congregation of the Israelites shall slaughter it at twilight.
The Egyptians worshipped Aries, the zodiac sign of the lamb. That is why they forbade their slaughter, and despised shepherds… For this reason we were commanded to slaughter a lamb on Passover and streak its blood on the doors in Egypt – to cleanse ourselves of these ideas and publicly demonstrate our rejection of them. ~Rambam, Guide for the Perplexed, Book 3, Ch. 46
You will find that the Israelites, when they were in Egypt, had also become idol-worshippers, and they would not forsake it… So the Holy Blessed One said to Moses: As long as the Israelites worship the Egyptian gods, they will not be redeemed. So go and say to them, forsake your evil ways, and atone for your idolatry. As it is written, “Pull back and take a lamb…” (Exodus 12:21), meaning: pull your hands back from idolatry and take the lamb and slaughter the gods of Egypt to make the Passover offering. ~Exodus Rabbah 16:2
עִקֶּשׁ־לֵ֭ב לֹ֣א יִמְצָא־ט֑וֹב וְנֶהְפָּ֥ךְ בִּ֝לְשׁוֹנ֗וֹ יִפּ֥וֹל בְּרָעָֽה׃
Those of stubbornness come to no good,
And those who speaks duplicity fall into wrong doing. translation, Ruth Schapira
The message of the Passover lamb, then, is that freedom is much more than physical liberation. Freedom requires self-awareness, and a willingness to change. And freedom requires sacrifice.
What are you holding on to? What falsehoods are you afraid to let go of? Take some time. Sit with these parts of yourself. Say goodbye to the things you loved, the things you thought would save you.
And then take up the knife, and cut yourself free. ~Rabbi David Kasher
The people of Israel set their calendar by the moon, because they are the moon of the world. ~ Zohar
(לא) וַיִּקְרָא֩ לְמֹשֶׁ֨ה וּֽלְאַהֲרֹ֜ן לַ֗יְלָה וַיֹּ֙אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִתּ֣וֹךְ עַמִּ֔י גַּם־אַתֶּ֖ם גַּם־בְּנֵ֣י יִשְׂרָאֵ֑ל וּלְכ֛וּ עִבְד֥וּ אֶת־יְהֹוָ֖ה כְּדַבֶּרְכֶֽם׃ (לב) גַּם־צֹאנְכֶ֨ם גַּם־בְּקַרְכֶ֥ם קְח֛וּ כַּאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם וָלֵ֑כוּ וּבֵֽרַכְתֶּ֖ם גַּם־אֹתִֽי׃
(31) He summoned Moses and Aaron in the night and said, “Up, depart from among my people, you and the Israelites with you! Go, worship יהוה as you said! (32) Take also your flocks and your herds, as you said, and begone! And may you bring a blessing upon me also!”