The
Lamb of Unity
Adapted
by Rabbi Binyamin Adilman from the writings of the Maharal of Prague
During the
Plagues, the Israelites always enjoyed relief even while the Egyptians
were suffering. During the plague of blood for example, if a Jew and an
Egyptian drank water from the same cup, for the Egyptian it was blood
and for the Jew it was water. And so on for every plague.
Nevertheless,
G-d had to save the Israelites from the plague of the death of the first
born. Why were they suddenly subject to his plague?
The ten
plagues were brought upon Egypt in order of increasing severity from the
first to the last. The plague of the death of the first born was the most
pernicious of them all. The essential spiritual level of the Israel, even
in Egypt, always remained intact; so much so that when the plagues started,
Israel couldn't be harmed by them. The plague of the death of the first
born was carried out by G-d Himself, and it was so severe, that even their
spiritual stature was not able to protect them. To save them, G-d took
The Jewish People as a personal nation. He actually made them a part of
Himself. Since The Jewish People became an integral part of G-d, they
were spared. Therefore they earned the privilege of serving G-d and were
obligated to bring the Pesach Offering. Performing this service was a
sign that they had a unique relationship with G-d.
The Aramaic
translation of the word "Pesach" is "Chayasa" (Ex.
12:11), which means "mercy" or "caring". It shows
the special relationship that developed between us and G-d when he took
us as a people and saved us from the plague of the death of the first
born. He had mercy on his people and saved them from annihilation. In
that G-d is unique and singular, He took to himself a nation that is unique
and singular, unlike any nation of the world. This quality is still a
feature of the Jewish People today. There has never been a successful
attempt by Jews to integrate into any other nation; we always remained
distinct, a people apart.
The Maharal
of Prague in his commentary on the Haggadah details how the Pesach Offering,
in many of its laws, reflects this idea of unity between the Jewish People
and G-d:
It was a
mitzvah to roast and eat the Pesach Offering "with its head on its
knees". That is to say complete, and not cut into smaller pieces
(see Ex. 12:9), unlike every other type of sacrifice. Something which
indicates unity must be whole.
The Pesach
Offering was eaten in one house, and only by the family group that was
registered for that particular animal (Ex. 12:4). Something which indicates
unity must be concentrated in one place.
The Pesach
Offering was taken from a 1 year-old sheep or goat (see Ex. 12:5). The
number one indicates unity.
The Pesach
Offering was taken from goats or sheep, but not from cattle. A goat or
sheep is a more delicate and tender animal. If it sustained a wound on
one of its limbs, the animal itself would suffer the pain of the injury.
An ox or cow, due to its bulk, would not be so affected by a similar wound.
It would only feel pain in that particular limb. The Jewish People is
likened to a sheep. When one Jew transgresses (as in the case of Achan,
see Joshua 7), the whole nation suffers. The Jewish People, like the sheep,
have a presence which is less physical. An entity which is more spiritual
is naturally more sensitive.
The Pesach
Offering was roasted over the fire (see Ex. 12:8, 9). Cooking in water
causes meat to become soggy and the pieces separate. Roasting over the
fire draws out the juices and the meat becomes consolidated, another indication
of unity.
It was prohibited
to break any of the bones of the Pesach Offering (see Ex. 12:46). Again,
anything whole and not broken is an indication of unity.
By eating
the Pesach according to all of its laws, a Jew demonstrated his unity
with G-d. This is the unity which He invested in Israel and thereby commanded
them concerning the Pesach Offering.
(First published
in B'Ohel Hatzadikim, Tzav 5759)
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