וַיַּעֲשׂ֣וּ אֶת־הַפֶּ֡סַח בָּרִאשׁ֡וֹן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֥וֹם לַחֹ֛דֶשׁ בֵּ֥ין הָעַרְבַּ֖יִם בְּמִדְבַּ֣ר סִינָ֑י כְּ֠כֹל אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃
И держали пасху в первый месяц, в четырнадцатый день месяца, в сумерках, в пустыне Синайской; по всему, что повелел Господь Моисею, и по сынам Израилевым
Ramban
IN THE SECOND YEAR AFTER THEIR COMING OUT OF THE LAND OF EGYPT, IN THE FIRST MONTH. From here the Rabbis have deduced the principle:58Sifre Beha’alothcha 64. Pesachim 6b. “There is no [strict] chronological order in the narrative of the Torah” [for the census mentioned at the beginning of this Book of Numbers was on the first day of ‘the second’ month in the second year, and the present chapter about the Passover was in the ‘first month’ of the same year]! Now the reason for this delay [in mentioning the section concerning the Passover] was that since this fourth book [of the Torah] comes to mention the commandments which Israel was given in the wilderness of Sinai for that particular time, He wanted [first] to complete everything related to the Tent of Meeting and its functioning during all the time [that Israel was] in the wilderness. Therefore He mentioned first the [commandments about the four] standards, and the place of the Tent [of Meeting], and the position of its ministers, and the ordinance concerning the divisions [of the Levites] when carrying [the Tabernacle whilst travelling, and] all services of the Tent. Then He mentioned the dedication-offerings of the princes, who brought the wagons in which they would carry it [the Tent] as long as they were to be in the wilderness, and He finished [the account of] their offerings at the dedication of the altar, which began on the first of Nisan or afterwards.59See above. Seder Naso, Notes 131-132, which mention two opinions, to which Ramban alludes here. After all this He returned and mentioned the admonition that He had given them not to forget the commandment of the Passover.
Now in the opinion of our Rabbis60Sifre Beha’alothcha 67. [the obligation to bring the Passover-offering] only applied in the wilderness in this [second] year, after the exodus because they did not perform circumcision in the wilderness,61The reason for this is that during the years of G-d’s displeasure with Israel after the incident of the golden calf (Rashi), or that of the spies (Ramban), the north wind did not blow, and there was nothing to mitigate the effect of the extreme heat, so that it was dangerous to do the circumcision (Yebamoth 72 a, and see Rashi and Ramban there). See also further on in the text here. and the [non-performance of] circumcision of the male children and the servants prevented them [from slaughtering the Passover-offering].62Exodus 12:44. It is possible that this [specific] command [to bring the Passover] was necessary because at first they were only commanded about making the Passover-offering in future generations after [entering] the Land of Israel, as it is written, And it shall come to pass, when ye be come to the Land which the Eternal will give you, according as He hath promised, that ye shall keep this Service.63Ibid., Verse 25. And it is further stated there, And it shall be when the Eternal shall bring thee into the land of the Canaanite, etc., that thou shalt keep this Service in this month.64Ibid., 13:5. And now the Holy One, blessed be He, desired and commanded that they should make it [the Passover-offering] in order that the memory of their redemption and of the miracles which were done for them and their fathers should be transmitted from the fathers who saw them to their children, and their children to another generation.65Joel 1:3. Thus He had said at first, And it shall come to pass, when ye be come to the Land,63Ibid., Verse 25. meaning to say that this commandment [to bring the Passover-offering] does not apply outside the Land in future generations; therefore now He commanded that they should fulfill it in the desert. And in the opinion of our Rabbis60Sifre Beha’alothcha 67. they only brought the Passover-offering in this [second] year [after the exodus], because they begot sons and servants whom they could not circumcise, for the reason that the Rabbis mentioned, that it was dangerous [to observe circumcision], as is explained in Tractate Yebamoth.61The reason for this is that during the years of G-d’s displeasure with Israel after the incident of the golden calf (Rashi), or that of the spies (Ramban), the north wind did not blow, and there was nothing to mitigate the effect of the extreme heat, so that it was dangerous to do the circumcision (Yebamoth 72 a, and see Rashi and Ramban there). See also further on in the text here.
However, in the Sifre the Rabbis have said:66Sifre Beha’alothcha 67. “And they brought the Passover-offering in the first month.67Verse 5. Scripture speaks in a critical manner about Israel, inasmuch as [throughout their forty years in the desert] they brought only this Passover-offering, and likewise He said, Did ye bring unto Me offerings and meal-offerings in the wilderness forty years?”68Amos 5:25. The Rabbis arrived at this interpretation [that the verse is rebuking them because they only brought the Passover-offering in the second year after the exodus], on the basis of this verse which states, And they brought the Passover-offering in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai,67Verse 5. since it is a superfluous verse, for it would have been sufficient to say, and they brought the Passover-offering “according to all that the Eternal commanded Moses.” But Scripture mentioned the [exact] day and [the fact that it was in] the wilderness in order to hint that they only observed it in the wilderness on that day, and this was their “shortcoming” [which is referred to in the text of the Sifre].
It is possible that [the reason why it is considered] their shortcoming is because of their sin in the affair of the spies, on account of which they fell into disesteem69The Hebrew word is nithnadu, which means literally “banished, isolated, or excommunicated.” and the [cooling] northern wind did not blow upon them, [with the result that on account of the great heat in the desert] they could not circumcise themselves, and therefore they were prohibited to eat any sacred offerings, and they were “rebuked” by [G-d]. Or it may be that this Beraitha [of the Sifre which speaks of the “shortcoming” of Israel, as hinted at in this section] is in agreement with the words of the Sage70Rabbi Eliezer (Mechilta Pis’cha 15). who holds that [non-performance of] circumcision of one’s male children or servants does not prevent one from eating the Passover-offering, and therefore the people were permitted to bring the Passover-offering, but they did not trouble themselves to do it, and this is indeed a great “shortcoming.” The first interpretation, however, appears more likely to be correct, for [had they been obliged to bring it] Moses would have forced them to observe it and would not have allowed them [by not bringing it] to incur the penalty of excision. But as for the Festival of Unleavened Bread for seven days, and the removal [over that period] of leavened bread, Scripture did not have to say that they observed it [in the wilderness], since these are commandments that are obligatory on everyone’s person and apply in all places, and it has already been stated [that they are to be observed] throughout your generations by an ordinance forever.71Exodus 12:17.
Now in the opinion of our Rabbis60Sifre Beha’alothcha 67. [the obligation to bring the Passover-offering] only applied in the wilderness in this [second] year, after the exodus because they did not perform circumcision in the wilderness,61The reason for this is that during the years of G-d’s displeasure with Israel after the incident of the golden calf (Rashi), or that of the spies (Ramban), the north wind did not blow, and there was nothing to mitigate the effect of the extreme heat, so that it was dangerous to do the circumcision (Yebamoth 72 a, and see Rashi and Ramban there). See also further on in the text here. and the [non-performance of] circumcision of the male children and the servants prevented them [from slaughtering the Passover-offering].62Exodus 12:44. It is possible that this [specific] command [to bring the Passover] was necessary because at first they were only commanded about making the Passover-offering in future generations after [entering] the Land of Israel, as it is written, And it shall come to pass, when ye be come to the Land which the Eternal will give you, according as He hath promised, that ye shall keep this Service.63Ibid., Verse 25. And it is further stated there, And it shall be when the Eternal shall bring thee into the land of the Canaanite, etc., that thou shalt keep this Service in this month.64Ibid., 13:5. And now the Holy One, blessed be He, desired and commanded that they should make it [the Passover-offering] in order that the memory of their redemption and of the miracles which were done for them and their fathers should be transmitted from the fathers who saw them to their children, and their children to another generation.65Joel 1:3. Thus He had said at first, And it shall come to pass, when ye be come to the Land,63Ibid., Verse 25. meaning to say that this commandment [to bring the Passover-offering] does not apply outside the Land in future generations; therefore now He commanded that they should fulfill it in the desert. And in the opinion of our Rabbis60Sifre Beha’alothcha 67. they only brought the Passover-offering in this [second] year [after the exodus], because they begot sons and servants whom they could not circumcise, for the reason that the Rabbis mentioned, that it was dangerous [to observe circumcision], as is explained in Tractate Yebamoth.61The reason for this is that during the years of G-d’s displeasure with Israel after the incident of the golden calf (Rashi), or that of the spies (Ramban), the north wind did not blow, and there was nothing to mitigate the effect of the extreme heat, so that it was dangerous to do the circumcision (Yebamoth 72 a, and see Rashi and Ramban there). See also further on in the text here.
However, in the Sifre the Rabbis have said:66Sifre Beha’alothcha 67. “And they brought the Passover-offering in the first month.67Verse 5. Scripture speaks in a critical manner about Israel, inasmuch as [throughout their forty years in the desert] they brought only this Passover-offering, and likewise He said, Did ye bring unto Me offerings and meal-offerings in the wilderness forty years?”68Amos 5:25. The Rabbis arrived at this interpretation [that the verse is rebuking them because they only brought the Passover-offering in the second year after the exodus], on the basis of this verse which states, And they brought the Passover-offering in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai,67Verse 5. since it is a superfluous verse, for it would have been sufficient to say, and they brought the Passover-offering “according to all that the Eternal commanded Moses.” But Scripture mentioned the [exact] day and [the fact that it was in] the wilderness in order to hint that they only observed it in the wilderness on that day, and this was their “shortcoming” [which is referred to in the text of the Sifre].
It is possible that [the reason why it is considered] their shortcoming is because of their sin in the affair of the spies, on account of which they fell into disesteem69The Hebrew word is nithnadu, which means literally “banished, isolated, or excommunicated.” and the [cooling] northern wind did not blow upon them, [with the result that on account of the great heat in the desert] they could not circumcise themselves, and therefore they were prohibited to eat any sacred offerings, and they were “rebuked” by [G-d]. Or it may be that this Beraitha [of the Sifre which speaks of the “shortcoming” of Israel, as hinted at in this section] is in agreement with the words of the Sage70Rabbi Eliezer (Mechilta Pis’cha 15). who holds that [non-performance of] circumcision of one’s male children or servants does not prevent one from eating the Passover-offering, and therefore the people were permitted to bring the Passover-offering, but they did not trouble themselves to do it, and this is indeed a great “shortcoming.” The first interpretation, however, appears more likely to be correct, for [had they been obliged to bring it] Moses would have forced them to observe it and would not have allowed them [by not bringing it] to incur the penalty of excision. But as for the Festival of Unleavened Bread for seven days, and the removal [over that period] of leavened bread, Scripture did not have to say that they observed it [in the wilderness], since these are commandments that are obligatory on everyone’s person and apply in all places, and it has already been stated [that they are to be observed] throughout your generations by an ordinance forever.71Exodus 12:17.
Rabbeinu Bahya
כי בצלם אלוקים עשה את האדם, “for in the image of G-d did the Maker make man.” [This is obviously not a literal quotation of our verse, as the word העושה, does not appear in the text The author adopted Rashi’s comment that the word העושה is missing in our text and has to be substituted by the reader. Rashi adds that there are numerous other examples of this type throughout the Torah.]
Bereshit Rabbah 34, 14 understands the words אך את דמכם לנפשותיכם אדרוש, as including suicide by means of asphyxiation when no blood has been spilled. To the question if the kind of suicide committed by King Saul who was already in his death throes when he commanded the Amalekite to finish him off so that he would not be captured by the Philistines alive counted as suicide, the answer is that it is not, as the word אך in our verse is an exclusion and exempts such a situation.
The question is also asked if people such as Chananyah, Mishael, and Azaryah who allowed themselves to be thrown into a fiery furnace (i.e. certain death) had been guilty of a form of suicide, the answer is negative and the reason cited is also the restrictive word אך in our verse (verse 5). The words מיד כל חיה are understood by the Midrash as a reference to the four empires who have hosted Jews in exile as these are referred to as חיות, comparable to beasts in Daniel 7.3.
מיד האדם , this is a reference to Israelites who have been referred to as אדם by Ezekiel 34,31 when he said ואתן צאני צאן מרעיתי אדם אתם, “and you are My flock, sheep of My pasture-you are Adam.” The words מיד איש אחיו refer to the descendants of Esau as Yaakov prayed in Genesis 32,12 “save me please from my brother, from Esau.” The words אדרש את נפש האדם, refer to an accounting to be rendered at a future time.
Bereshit Rabbah 34, 14 understands the words אך את דמכם לנפשותיכם אדרוש, as including suicide by means of asphyxiation when no blood has been spilled. To the question if the kind of suicide committed by King Saul who was already in his death throes when he commanded the Amalekite to finish him off so that he would not be captured by the Philistines alive counted as suicide, the answer is that it is not, as the word אך in our verse is an exclusion and exempts such a situation.
The question is also asked if people such as Chananyah, Mishael, and Azaryah who allowed themselves to be thrown into a fiery furnace (i.e. certain death) had been guilty of a form of suicide, the answer is negative and the reason cited is also the restrictive word אך in our verse (verse 5). The words מיד כל חיה are understood by the Midrash as a reference to the four empires who have hosted Jews in exile as these are referred to as חיות, comparable to beasts in Daniel 7.3.
מיד האדם , this is a reference to Israelites who have been referred to as אדם by Ezekiel 34,31 when he said ואתן צאני צאן מרעיתי אדם אתם, “and you are My flock, sheep of My pasture-you are Adam.” The words מיד איש אחיו refer to the descendants of Esau as Yaakov prayed in Genesis 32,12 “save me please from my brother, from Esau.” The words אדרש את נפש האדם, refer to an accounting to be rendered at a future time.
Siftei Chakhamim
That they did not deviate. Otherwise, why does Scripture write, “[Aharon and his sons] fulfilled”? It is obvious! Would a righteous man such as he not do, Heaven forbid, as he was commanded by Hashem? Re’m writes: Similarly, the Sages expounded in the Mechilta, regarding (Shemos 14:2,4): “Speak to the Bnei Yisroel and have them turn back... They did just that.” And in Parshas Acharei Mos, regarding (16:34): “He did as Hashem commanded Moshe,” and in Parshas Bo, regarding (Shemos 12:28): “The Bnei Yisroel went and did...” and in Parshas Beha’aloscha, regarding (Bamidbar 8:22): “Just as Hashem had commanded Moshe.” However, in Parshas Beha’aloscha, regarding (ibid. 9:5): “So they made the Pesach offering ... [so did the Bnei Yisroel do],” the Sages did not expound. Perhaps this is because they relied on what was expounded concerning the [first] Pesach itself in Parshas Bo. It appears to me: The reason the Sages did not expound in Parshas Beha’aloscha, regarding (ibid.): “So they made the Pesach offering...” was because that entire section speaks of the Jewish people’s degradation, as Rashi explains: The entire forty years they were in the wilderness they made only this one Pesach offering, etc. For this reason the Sages did not expound concerning “So they made...” as they did elsewhere. Furthermore, Re’m writes: “However, in Parshas Korach (Bamidbar 17:26) regarding: ‘Moshe did so, [he did just as Hashem had commanded him],’ concerning the matter of the staffs, the Sages did not expound anything, and I do not know why.” It seems to me the answer is because it is not applicable to expound there: To tell you his praise, etc., since Moshe was the messenger of Hashem, and it is presumed that a messenger fulfills his assignment. It is no praise for a messenger when he does the assignment of the one who sent him. However, the Bnei Yisroel, and Aharon and his sons, did according to the words of Moshe. They made no changes from all that he commanded them, and they believed that Moshe was sent [by Hashem]. For this, it is apropos to expound: “To tell you their praise.” So it appears to me.