עניני פסח

Pesach is coming and we are all frantically running around preparing for the holiday. There’s so much to learn, so much to do, and obviously so much chametz to get rid of. However, with all this excitement, it’s important to take a step back and reflect on what Pesach really means. Speaking of what Pesach really means, what does the word “Pesach” actually mean? The Torah itself refers to Pesach as “Holiday of the Matzos”. The popular name “Pesach” was inspired by the Korban Pesach which was brought in the times of the Beis HaMikdash. We see this language first used by Hazal in the Mishna. Hazal saw that there was a strong connection between what the Pesach offering represented and the holiday itself. The Haggada tells us that the purpose of the Korban Pesach is to remind us that during the final plague, when G-d was killing all the Egyptian firstborns, He passed over our houses and we were saved from annihilation. This is the reason why we bring the Korban and seemingly, this is also the main point of Pesach. Now, for those of us who grew up being taught that Passover is a holiday of freedom and a commemoration of our exodus from Egypt, the whole concept of “Pesach” seems out of place. Being saved from annihilation is indeed something to celebrate and be thankful for. However, we were only saved in order that we should be redeemed from slavery and leave Egypt. This was the entire goal of all the plagues and the entire process that we went through. The exodus is clearly the main purpose behind all the events that transpired. So what did Hazal see in the Korban Pesach that symbolized the true essence of Passover?

The Maharal says that Makkas Bechoros was the only plague carried out by Hashem Himself, so to speak. In order words, for the previous plagues, Hashem had angels carry out every punishment. Being executed by messengers with a specific task, each plague was formatted in a way designed only to harm the Egyptians. However, for the final plague, Hashem decided to punish by Himself without angels. When Hashem decides to take matters into His own Hands, so to speak, the Midas HaDin does not choose to discriminate. So if Hashem decided to kill every firstborn in Egypt, how would the Jews be able to escape the decree? There was only one way. Hashem only would destroy an entity that is not His own. By the Jewish people doing some act that would associate them and bind them strongly to Hashem in a way that they would not be considered as separate from Him, they would be able to get themselves out of harm’s way. This is what the role of the Korban Pesach. Through the mitzvah of the Korban Pesach, the Jewish people became Hashem’s people. Through this particular service of G-d, the Jewish people entered a covenant with Hashem, and were no longer considered a separate entity. And now that we became G-d’s people, we assumed not only a desire but a responsibility to leave Egypt, receive the Torah, and go to Eretz Yisrael. Before this moment, we were just a persecuted population that yearned for redemption. Through the mitzvah of Korban Pesach, we were transformed into servants of G-d who weren’t leaving Egypt to escape, but rather to fulfill our special purpose as G-d’s people. We couldn’t stay in Egypt. We had to get the Torah and go to Eretz Yisrael. When we remember that Hashem saved us because we became His, we are connecting to the real message of Pesach. To strengthen and renew the bond we have with Hashem and to identify ourselves as the “Am Hashem”, is the primary obligation we have at this time of year.

My Uncle, the Meshech Hochma elaborates on the essence of the Korban Pesach and explains that the Pesach offering itself was a statement that we were abandoning avoda zara and determined only to cleave to Hashem. It is well known that one of the main deities of the Egyptians was the sheep. The mitzvah of the Korban Pesach actually demanded taking this Egyptian “god” and publicly slaughtering it for the service of Hashem alone. Such an action would certainly be a provocation to the Egyptians and one brave enough to do so would be risking a brutal response. Despite this, Clall Yisrael endangered themselves and chose to bond with Hashem, triumphing over adversity. The complete giving over of self that the Korban Pesach demanded is an inspiration for all of us to devote ourselves completely to Hashem. This is how we become Hashem’s people. Especially in today’s world, there are so many distractions from avodas Hashem. In order to break through and serve Hashem requires great dedication. Even though we don’t have the Korban Pesach today, we still have an obligation to bring a conceptual Korban Pesach and eradicate all beliefs, behaviors, and desires that are not in accordance with the Torah or don’t lead us towards avodas Hashem. By striving to eliminate all these other influences and making ourselves Hashem’s people, we are taking part in the heritage of our forefathers and the Korban Pesach that they offered.

I remember that an avrech in the yeshiva once told me how he once “slaughtered his own Korban Pesach”. At one point in his life he was connected to computer technology and would watch videos for entertainment. When he heard that many Rabbis were beginning to speak out against the negative effects that such technology can have on a person and his family, he began to rethink having the apparatus in his house. “How can I have this thing in the same house as my children?!” He thought. One day, he decided enough was enough and it was time for the device to go. He took the computer out and threw it straight into the trash dump. A true Korban Pesach.

May we all be zoche to become Hashem’s people and devote ourselves completely to G-d!