Our Gemara on Amud Beis discusses the unique mitzvah to be careful not to break the bones of the Paschal sacrifice. What is the meaning of this mitzvah?

The Maharal (Derashas Shabbos HaGadol 5) notes that three days are associated with the Pesach offering in Egypt: 1 Nisan (Rosh Chodesh), 10 Nisan (designating the animal for the Paschal offering), and 14 Nisan (the day of the actual service and offering).

The command to take the Passover lamb is given on the 1st of Nisan, symbolizing the beginning of creation when God alone existed as one, as indicated by the Torah’s use of “day one” (Bereishis 1:5) rather than “first day.”

The lamb is taken on the 10th of Nisan, representing Israel’s role as a unified nation that testifies to God’s oneness, despite the existence of other entities (e.g., angels, sun, moon) that other nations might worship. As the number 10 represents a return to singularity after counting from 1–9, so too, God stands alone, absolute and unique, but initially, no one exists to know Him. The Jewish people, after encountering physical entities that become literal and figurative idolatry, reclaim and reawaken their recognition of God, setting aside a service and sacrifice to commemorate this.

The sacrifice is performed on the 14th, after removing leaven (chametz), which symbolizes the yetzer hara or idolatry. This act signifies the ultimate removal of all “otherness” or duality, affirming God’s complete oneness. The numerical value of “echad” (אחד) is 13 (alef = 1, chet = 8, dalet = 4). The 13th day of Nisan is thus symbolically significant, preceding the chametz check and marking the approach of the time when God’s oneness is affirmed through the removal of the yetzer hara. I believe the Maharal is saying that after the Jews recognized God’s existence, they needed an additional stage to overcome their yetzer hara. Consider a person who has a religious epiphany, feels God, and vows to become a baal teshuva. The initial commitment and realization are followed by years of hard work to master fulfilling the mitzvos. So too, the Jews declared God’s unity on the 10th of Nisan but needed until the 14th to gain control over their yetzer hara.

The Maharal then highlights ways unity is symbolically represented in this process, reflecting that everything comes from God, and God is one:

• The lamb must be eaten in one house (Shemos 12:46), not divided among groups, to reflect the indivisible worship of the one God.
• No bone of the lamb may be broken (Shemos 12:46), preserving the structural unity of the animal, as bones represent the foundation of a living being.
• The lamb must be roasted whole over fire, not boiled (Shemos 12:9), as roasting keeps the meat intact, symbolizing unity, whereas boiling causes disintegration.
• The lamb must be one year old, not two, further emphasizing singularity.

The Maharal masterfully plumbs the depths of these subtle numerical hints, bringing out levels of meaning for these verses and rituals, which I find personally inspiring.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com