Musar su Cantico dei cantici 4:7

The following is an excerpt of the Rekanati: "In the matter of the Passover lamb, remember the following rule. It is well known that the Redemption was orchestrated by an angel instructed by G–d in His capacity as the Ineffable Name. This is the meaning of the words אשר הוצאת מארץ מצרים בכל גדול וביד חזקה, "Who has taken you out of Egypt with great power and a mighty hand” (Exodus 32,11). The Passover lamb is an allusion to this, the attribute of מלכות. It is further alluded to in the words: זאת חקת הפסח, “This is the statute of the Passsover" (12,43). You are familiar with the fact that the word זאת חקת which refers to the emanation מלכות, is an alternate name for חקה. Because this is so, a בן נכר, heretic, must not eat of the sacrifice in order to facilitate the expunging of all aspects of impurities and קליפות by those who do eat from it. When that is the case, this emanation can be totally surrounded by רחמים, the attribute of mercy. This is the secret why the lamb must be male (12,5) so that all the attributes mentioned can interchange with one another. Our sages claim that this is the reason we must mention the attribute of day at night and the attribute of night by day. G–d further commanded the lamb to be without blemish (12,5) because it is designed to secure רצון שם הנכבד, the goodwill of G–d's glorious name, another description of the שכינה. It is said of Israel in Song of Songs 4,7: כולך יפה רעיתי ומום אין בך, "You are entirely fair, my beloved, and there is no blemish in you." By performing the rites of the Passover sacrifice properly we aim to qualify for the praise expressed in Song of Songs. After all, G–d came to establish peace and harmony in the world, the reverse of what we read in Jeremiah 6,7: חמס ושוד ישמע בה על פני תמיד, חלי ומכה, "Lawlessness and rape are heard in her; before Me constantly are sickness and wounds." Try and understand this as it is important.

A difficulty remains. How could the Torah describe the consecration as occurring “ביום,” i.e. on a certain day, when we see in effect that the consecration was spread over a period of twelve days until all the Princes had completed bringing their respective offerings? The answer is that all of the Princes concurred with the sentiments expressed by Nachshon on the opening day of these offerings. We have a rule that different prophets express identical thoughts or messages in their own personal style. The same was true here. The Torah wanted to emphasize that all the tribes were equal in the eyes of G–d, and therefore all their respective representatives were viewed as if they had all offered their offerings on the first of Nissan.

But at that very moment Israel declared, ‘We will do’ before ‘We will hear’ (Shemos 24:7) and all of them were shown to be righteous, as it is stated, “You are entirely beautiful, my beloved, and there is no flaw in you” (Shir HaShirim 4:7). And it is also said of them, “Who can find a woman of valor” (Mishlei 31:10) and, “A woman of valor is a crown for her husband” (Mishlei 12:4). Therefore the Zohar (ibid., 96b) refers to the flour offering of Shavuos as a “jealousy offering” (Bamidbar 5:18). It is also called a “new flour offering” (Vayikra 23:16) because Israel was as if created anew the day the Torah was given. Thus they resembled a straying wife who is discovered to be unsullied, of whom it is stated, “She shall be exonerated and seed shall be sown and she shall be pure” (Bamidbar 5:28). And so did Israel become pure after they brought the Shavuos offering.