Oldalképek
PDF
ePub

tiplied in the land of Egypt. 10. And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

composition, allows, before the real occurrence of the overwhelming event, a momentary pause, consisting in the standstill of the action, to refresh and to strengthen the mind of the reader for the last terrible blow. This is effected by the two following verses, in which all that has hitherto happened to Pharaoh is again summarily repeated, and the result of all the miracles wrought before him briefly stated. There is thus no progress in the narration intended, and the words:

"and the Lord had said to Moses," arc therefore, to be understood of the previous revelations of God to Moses (Pluperfect, as ver. 1), not of a new communication, as Rashi observes; and the words: "that my wonders may be multiplied in the land of Egypt," refer to the past miracles, although they include also those which it is still intended to perform for the deliverance and glory of Israel and the punishment of the arbitrary and contumacious king.

CHAPTER XII.

SUMMARY.-Before the final and decisive stroke, which forced Pharaoh to allow the departure of the Israelites, God commanded, through Moses, the laws connected with this miraculous event, and the ceremonies to be celebrated in commemoration thereof: the institution of the month of Abib as the first of the religious year; precepts regarding the selecting, killing, roasting and eating of the paschal-lamb; further, concerning the use of unleavened bread from the fifteenth to the twentyfirst day of Abib, and respecting the persons who are to be admitted to the paschal-lamb (see a survey of these rites in the notes on verse 1).—Then, on the fourteenth of Nisan, in the evening, while the Israelites were consuming the prescribed meal, all the first-born of Egypt, both men and beasts, are destroyed by a pestilence, to the great consternation of the Egyptians, and of Pharaoh, who now presses the departure of the Israelites with such eagerness that they had no time to leaven their bread. They left Egypt laden with the costly presents of the Egyptians, accompanied by many others not belonging to their nation. The first station to which they came was Succoth, south-east of Rameses, towards the coast of the Red Sea.

THE FEAST OF PASSOVER. VER. I.

THE precepts concerning the celebration of the festival of Passover constitute the first of the Mosaic Laws, and the only one given in Egypt. Both the connection in which it is introduced, and the force with which it is enjoined, and the supplementary ordinances, which the legislator adds in the course of the Pentateuch, are unmistakable proofs of the paramount importance which is attached to that extraordinary festival.

a. The connection of the context in which the Passover is enforced, shows that it is intended as a symbol of the national covenant between God and Israel. This is manifest from the precepts that the paschal-lamb is to be eaten in the family circle, or, if this be too small to represent the national unity, together with another family besides (vers. 3, 4); from the express injunction that "the whole assembly of the congregation of Israel" shall kill it (ver. 6); from the otherwise singular precept, that the lamb is not to be dissected, but roasted with the head and the legs and the entrails (ver. 9, compare ver. 46), as a representation of the wholeness or unity of Israel; and especially from the circumstances, that the revelation of the Law stands in

immediate connection with the Exodus (for Pentecost is called the feast of conclusion to Passover, see on xxiii. 16), that only circumcised individuals are permitted to partake of the paschal-lamb (ver. 48), and that this is to be killed in Jerusalem only, at the temple, the great centre of the national unity of the Israelites (Deut. xvi. 5-7). The law concerning Passover, is, in this respect, analogous to that of circumcision, which is to be considered as an individual covenant between God and every single Israelite (see infra on xx. 8). The latter was given to one man at a time, when this one individual only acknowledged and worshipped God; the former was enjoined at a period when the adorers of the true God had increased to a numerous nation, and were on the point of being vested with political independence, and of being led, as a nation, to a great and fertile land, to inhabit it as their exclusive inheritance. From this point of view the character of Passover, as a festival of liberty or redemption, is self-evident, although only accessory. The deliverance of Israel from Egyptian thraldom is only the negative element in that memorable event; the closer relation with God, into which Israel as a people is brought thereby, forms its positive and more important characteristic: they ceased to be physically slaves, and began to become spiritually the messengers of divine truth; whilst the one tended only to diminish their external woe, the other was calculated to free their minds from the fetters of superstition and ignorance, to enlighten their intellects, to ennoble their souls, and, in a word, to render them worthy to be the " chosen people" of the Almighty.

b. A not less obvious proof of the importance of this great initiatory festival, is the force with which it is enjoined. Its solemnisation is not only repeatedly, emphatically, and even pathetically enforced, but any one who disregards any of its more essential precepts is threatened with the solemn and awful punishment, "that his soul shall be cut off from Israel," not by earthly authorities, but by the divine Judge himself (see Levit. xx. 5, 6); or, with other words, those who neglect the precepts connected with the festival of the national covenant between God and Israel, cease, eo ipso, to belong to that privileged community, because they disavow that which is the sign and fundamental condition of the covenant; as those who neglect the circumcision (at which the same phrase is used) have individually destroyed their union with God. Passover is the natal day of Israel's political existence; it is the commencement of its historical vocation, the transition from individual degradation to national glory, the primary condition of its elevation to a holy people, and, therefore, in its innermost purport, closely kindred with the sanctity of Sabbath, which is, indeed, in the Decalogue, based on the deliverance from Egyptian thraldom (compare Isa. xliii. 1, 15—17; Deut. v. 12-17). Hence the inexorable severity with which the laws of Passover are enforced; they concern not single accessory precepts, but the very root of Mosaism in its historical genesis.

c. But the legislator, in order to impress the significance of this festival still more energetically, returns to it on different occasions anew, in order to give such additional prescriptions as might be required for its most appropriate and acceptable celebration. However, none of those supplementary laws are superfluous additions (as has been advanced by those critics who see a variety of authors in the Pentateuch), but essential injunctions, in perfect harmony with the primary law on Passover, in the following manner: 1st. xii. 1-20, contains the fundamental laws which God communicated to Moses concerning the paschal-lamb, its preparation, the manner in which it is to be eaten, and the use of unleavened bread. 2nd. In ver. 21-28, Moses informs his coreligionists of the precepts concerning the paschal-lamb, and the use which was at that time to be made of the blood. 3rd. Verses 43-49 specify the individuals who are allowed to participate in the lamb, and who not. 4th. In xiii. 3-10 Moses communicates to the people the precepts of the unleavened bread. 5th. In xxiii. 15, is a brief allusion to the preceding laws of Passover, the mention of which could not entirely be omitted in the enumeration of the preliminary laws contained in chap. xxi, to

xxiii, constituting a little whole for themselves, and embodying, in a brief but distinct sketch, the principal statutes of the holy code (see infra, note on xxi. 1, beginning). 6th. xxxiv. 18, forms a part of the renewal of the divine covenant with Israel, which had been destroyed by the sin of the golden calf. 7th. In Levit. xxiii. 4-8, Passover is mentioned in its due place in the system of Hebrew festivals, and ver. 9-14 contains the regulations about the firstlings. 8th. Numb. ix. 1-14 embodies the law concerning those who were, in the first month of the year, by some cause, prevented from duly celebrating the Passover; and the general character of the festival is briefly premised only in order the easier to introduce that additional law. 9th. Numb. xxviii. 16-25 describes the sacrifices to be offered on Passover. 10th. Deut. xvi. 5-7 ordains, that the festival is to be celebrated by the whole nation at the common sanctuary.

It is needless to add, with what importance tradition hallowed the sanctity of Passover, which complicated system of laws rabbinical interpretation has erected on the basis of the Biblical precepts, and with what scrupulous conscientiousness its prescriptions are still observed by the Jewish people, and even by those, who otherwise do not strictly adhere to the ritual injunctions of Mosaism, so that the celebration of Passover, even with the greatest sacrifices, has become a standing proverbial characteristic of the Hebrew nation (for instance, in the sentence: "If the Passover is celebrated in the house, the shouts of joy resound without)." It is thus clear, that Passover was always considered as pre-eminent among the national festivals of Israel, both on account of its political importance, and its solemn religious character. It is considered second to no precept except circumcision; it has the significance of a sacrament; it was formerly the only expiatory sacrifice, which every Israelite could offer personally without the mediation of the priest; thus the paschal-lamb showed manifestly Israel as "a kingdom of priests"; it connected the individual with God, as a member of the chosen community, and with his brethren, as leading to the same divine sovereignty. Those who neglected to pay this annual debt broke off their connection alike with God and their fellow-citizens. Both the Israelites and their enemies were fully impressed with the paramount religious influence, which the due observance of Passover, that cornerstone and basis of the national life of Israel, exercised upon the people. Hezekiah commenced his great religious reform with an invitation to all the tribes of Israel to repair to Jerusalem and to celebrate the festival of unleavened bread; and a perfect change in the religious aspect of the country was the almost immediate consequence (2 Chron. xxx. 1, 5, 13, 26; xxxii. 7, 8). On the other hand, the law of Justinian interdicted the Jews to hold the Passover before the Christians; the laws of Ricared in Spain forbade the Jews to celebrate the Passover on the 14th of any month; this law was, later, renewed and confirmed by the council of Toledo. All these and many similar enactments rooted in the conviction, that if the Jews had only been induced to disregard the precepts of Passover, a total neglect of their other religious rites would gradually ensue and alienate them from the faith of their ancestors.

Before we enter into the different ceremonies connected with this festival, we observe with regard to its name, that Pesach was originally only the lamb, which was to be killed and eaten before the exodus, and with the blood of which the door-posts and the lintels of the houses of the Israelites were to be marked, that the destroying angel might "pass over" them and "save" the Israelites. But as the Pesach introduces the whole festival, and is undeniably one of its most prominent (if not the most characteristic) features, as the evening of the fourteenth of Nisan is, according to the Hebrew calendar, the beginning of the fifteenth day, and as on that evening unleavened bread also was to be eaten with the paschal-lamb (ver. 8): it is natural, that that name imperceptibly lost its original limited meaning, and was applied for the whole festival of seven days, or of unleavened bread.

It is naturally divided into two parts: 1. The introductory sacrifice, or the Pesach par excellence, in the evening of the fourteenth day of Nisan; and 2. The principal

festival, or the feast of unleavened bread from the fifteenth to the twenty-first of the same month.

1. a) The Pesach was to be a male lamb or goat, one year old, and without blemish (ver. 5)—the usual requisites in every sacrifice. However, Jewish tradition fixed the use of a lamb for this purpose (compare Theodoret in Exod. quaest. xxiv). b) It was killed in the precincts of the temple (Deut. xvi. 5—7)—certainly a considerable sacrifice for those who lived in the provinces-either by the house-father or a priest, towards the evening before, sunset of the fourteenth day of the first month (Deut. xvi. 6), but only after all leaven had been removed from the houses (xxiii. 18). It is undoubtedly a "sacrifice"; it is a peace- and thank-offering; and the annual renewal of the national convention between God and Israel. c) It was then roasted entirely without any portion being cut off (ver. 9); and d) consumed, in the holy city, by the whole family, either alone or together with other admissible guests, invited to the meal; so that e) nothing was left over to the following day; or if this was still the case, it was to be burnt forthwith (ver. 10); the fat especially was forbidden to remain over till the morning (xxiii. 18); ƒ) Bitter herbs, as a symbol of the severe bondage, which they suffered in Egypt (i. 14); and unleavened bread, as an emblem of the haste with which they left the land (ver. 8), were to be eaten with the lamb. It is well known, that Jewish tradition now, since the temple is destroyed and consequently the paschal-lamb cannot be sacrificed, has gradually collected a complete order of service to be observed on the two first evenings of Passover, which contains a brief history of the events connected with the festival, several allegorical rites and copious hymns of praise, mostly Psalms.

2. a) The festival itself extended during seven days; under penalty of extirpation, "unleavened bread," or "bread of misery" (Deut. xvi. 3), was to be eaten (see note on ver. 8). b) All leavened bread and leaven were to be removed from the house during that time, under the same severe punishment. c) The first and the seventh day are days of holy convocation, celebrated with particular sanctity (ver. 16), like the Sabbath (Lev. xxiii. 11, 15), by abstaining from all work, except that which is indispensable for the preparation of the necessary meals. d) On each day certain holocausts (two young bullocks, one ram, seven lambs of the first year) with the necessary meat-offering, together with a sin-offering (one goat, Num. xxviii. 19-24), were offered in the name of the whole nation. Individuals sacrificed also thankofferings and held convivial repasts (compare Deut. xvi. 2). e) In order to combine with this festival a feature of agricultural importance, and thus to enhance its historical or national significance by a more material and immediate personal interest, it was ordered, that on the second day of Passover, a ripe firstling sheaf was to be offered up in the temple, accompanied by a burnt offering (a lamb one year old), and meat- and drink-offerings (Lev. xxiii. 10-14; see notes on xxiii. 14-17); and then only the corn-harvest was universally permitted and commenced (except in some southern parts, as around Jericho, where the harvest was begun before that time, from fear lest the grains fall out of the over-ripe ears. Robinson found the wheat-harvest almost finished in the vicinity of Jericho on the thirteenth of May, the barley-harvest three weeks earlier). Every return of the Passover festival was intended to remind the Israelites of their national regeneration, and of their transition from a scattered state of single-life to a well-founded political unity. Nothing could, therefore, be more appropriate than to bring it into connection with the regeneration of nature and the progress of vernal vegetation. Josephus (Antiq. III. x. 5) describes the offering of the first-fruits in the following manner: "They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and casting one handful of it upon the fire, they leave the rest for the use of the priest; and after this it is, that they may publicly or privately reap their harvest." It must, however, be observed, that in the festival of

Passover, this agricultural feature is, in significance, decidedly inferior to its historical and religious meaning.-ƒ) In the five days between the first and the seventh day of Passover, the assembled multitude indulged no doubt in public amusements, as dances and songs, to fill up the time in harmony with the joyful and solemn character of the festival (Judg. xxi. 21, 23). g) Those who were unclean on the fourteenth day of Nisan, or far distant from the temple, or by any other cause precluded from celebrating the Passover, are to solemnise it from the fourteenth day of the second month (Num. ix. 11; 2 Chron. xxx. 2, 15). This is called by the Talmud, "the second Passover," which is to be kept in the same manner as prescribed for the ordinary festival (Josephus, Bell. Jud. VI. ix. 3).—About Pentecost, which is to be considered as the necessary conclusion of Passover, especially in the individual, agricultural, and material view, as the festival of the first show-bread, symbolising the perfect completion of the corn-harvest throughout the country, and, according to Jewish tradition, also in the historical, national, and spiritual respect, as the festival of Legislation, see note on xxiii. 16 B.

These general precepts concerning the permanent celebration of Passover (see ver. 14), were necessarily modified at the time of the exodus from Egypt, when that festival was first instituted, and when several features and ceremonies were not symbols, but the necessary results of circumstances. These alterations are: a) The paschal-lamb was to be selected already on the tenth of Nisan, in order to allow due time for its proper choice (see on ver. 3). b) It was to be killed in the houses of the Israelites by the head of each family; after which a bundle of hyssop was to be dipped in its blood, and the lintel and the door-posts marked with it, both as a guide for the destroying angel, and as a public and open ceremony before the eyes of the Egyptians (vers. 6, 7, 22). According to tradition, this act of marking the door-posts was limited to the Passover in Egypt, and not repeated at its later celebrations, although this appears to be against the clear instructions of Moses, vers. 24-28. (see Ebn Ezra on ver. 24). But as the lambs were, in Palestine, killed at the national sanctuary, the door-posts of the houses could, as a matter of course, not be marked with their blood. c) It was to be consumed quickly, and quite in the costume of travellers, "their loins girded, their shoes on their feet, and their sticks in their hands" (ver. 11). d) Unleavened bread was not necessarily eaten during the whole seven days (see Mishn. Pesach. ix. 5), although the Israelites were almost compelled to do so, because they had no time to prepare leavened bread (ver. 39). e) The festival lasted only one day, as the departure from Egypt took place already in the night of the fourteenth of Nisan. ƒ) The women shared the meal of the paschal-lamb, whereas, later, the men alone were bound to partake of it (xxiii. 17; Deut. xvi. 6—7, 16). g) Those who were infected with a levitical impurity were, in Egypt, not excluded from the Pesach, as at that time laws regulating purity and impurity did not yet exist (Num. ix. 6—14). h) No firstlings were offered; and i) no sacrifices were killed in Egypt, from obvious reasons (Num. xxviii. 16—24).

After such strict and rigid commands concerning the Passover, many thought it a suspicious circumstance, that we find in the historical records of the Old Testament so few direct allusions to its celebration; and they have therefore rashly concluded, that the origin of the Passover is of a far later date than the time of Moses. But against these objections we observe: 1. That history is not required to record the regularly recurring festivals, and that this omission can, therefore, not be used as an argument against the authority of the Pentateuch. But, 2, we find, indeed, a clear mention of Passover in the following passages, a) in Josh. v. 10-11, at the arrival of the Israelites in Canaan; b) 2 Chron. viii. 13, under Solomon; c) 2 Chron. xxx. 15, in the time of Hezekiah; d) 2 Kings xxiii. 21, under Josiah; compare 2 Chron. xxxv.; e) Ezra vi. 19, 22, after the return from Babylon. If we add hereto the passages, in which the Passover is also probably, though less distinctly, alluded to (Judges vi. 8; xi. 40;

« ElőzőTovább »