What is the significance of eating the Pesach with "their loins girded, shoes on their feet, and staff in hand"?
Hadar Zekenim: In readiness to fight their enemies, and not to be afraid of them.
Mechilta: Like someone who is about to travel. 3 (To demonstate that they were ready to leave Egypt at a moment's notice - Oznayim la'Torah. 4 )
Refer to 12:8:3.1:2*.
Even though they were not permitted to leave their houses all night, in which case they knew that they would not leave before the following morning.
Seforno: It was an act of Bitachon, demonstrating their faith that Hashem would certainly take them out, and preparing to leave even while still 'in prison.'
Torah Temimah: Because under normal circumstances, one loosens one's belt before eating (Shabbos 40b), and eats in a relaxed manner.
Oznayim la'Torah: This was no small matter (as the Navi (Yirmeyah 2:2) proclaimed; and considering that eighty per cent of Yisrael died during the plague of darkness because they did not want to leave).
What are the connotations of the word "b'Chipazon"?
Targum Yonasan: It refers to the haste of Hashem, who was in a hurry to take them out. 1
Berachos 9a #1 (according to R. Akiva): It refers to the haste of Yisrael, who left in haste early in the morning. 2
Berachos 9a #2 (according to R. Elazar ben Azaryah): It refers to the haste of the Egyptians - Pharaoh ordered them to leave already at midnight - immediately following Makas Bechoros. 3
According to Maharal, what is the symbolism in eating the Korban Pesach in haste (Chipazon)?
Maharal #1 (Gevuros Hashem Ch. 36, p. 135): It reflects the haste of Yisrael (see Mechilta). When something new becomes actualized, it is not at rest. Yisrael was now emerging from slavery to freedom. 1
Maharal #2 (ibid.): It reflects the haste of the Shechinah (to redeem us - see Mechilta). We were redeemed via holy, Divine power; Hashem hastens His deeds in accordance with His power and might.
Maharal #3 (ibid. Ch. 51, p. 219): A person is considered 'redeemed' when he can stand independently, without connection to others. 2 The Redemption took place at the first [instance], 3 with no elapsing of time.
Maharal #4 (ibid. Ch. 60, p. 265): The Redemption came with a powerful hand; that is why it came quickly. 4
Maharal #5 (Netzach Yisrael Ch. 47, p. 187): The Midrash comments that unlike the Redemption from Egypt, which took place in haste; of the future Redemption it says, "For not in haste (Chipazon) will you leave, nor in flight will you go" (Yeshayahu 52:12). The former redemption was not eternal, and something that is temporary is done quickly, lest its time run out. The future redemption will be forever, so it need not be in haste. 5
Yetzias Mitzrayim is the birth of Yisrael, and their emerging into actualization; refer to 12:12:7.6:3. For more abought the Chipazon on this night, refer to 12:15:153.61.
Only one who is not dependent on others is a free man. This will be explained in 12:15:154:3.
Maharal (ibid.): That is why the Redemption came in Nisan, the first month - refer to 12:2:4.1:3**. Elapsing of time indicates a natural process.
Matzah is also made in haste; refer to 12:15:154:5.
The Purim miracle is also described as "skipping and jumping;" see Maharal (intro. to Ohr Chadash, p. 52).
Why does the Torah insert the word "Oso" twice in this Pasuk?
Targum Yonasan: To teach us that it was only Pesach Mitzrayim that had to be eaten in this manner, 1 but not subsequent Pesachim. 2
Targum Yonasan learns it from the first "Oso" (and so does the Ibn Ezra); whereas the Gemara in Pesachim 96a learns it from the second one.
The Ramban points out that all the Mitzvos to do with the body of the lamb were for all time, while those to do with the people who ate it (such as the Mitzvos listed in this Pasuk and in Pasuk 12:7) were confined to that year only.
Why is the Korban called 'Pesach'?
Rashi #1 and Rashbam: Because when Hashem passed through the land of Egypt, killing all the firstborn, He jumped from one Egyptian house to the next (skipping out the houses of Bnei Yisrael). 1
Rashi #2, 2 Targum Yonasan and Targum Onkelos (cited by Rashi to 12:13): The word "Pesach" has connotations of taking pity, 3 and Hashem took pity on the firstborn of Yisrael and spared them.
Rashi to (12:13): See Yeshayah 31:5. That explains why they had to eat the Pesach in the way described in the Pasuk (in a jumpy (hurried) mnner - Rashi).
To 12:23.
As indicated in Yeshayah 31:5 (Mechilta).
Rashi (to 12:13) translates "Pesach" as "mercy." If so, what does our Pasuk mean?
Maharal (Gevuros Hashem Ch. 60, p. 263): You are to eat the 'Pesach for Hashem' - for Hashem will have mercy on you though this Korban, with which you serve Him. You are His servants who belong to Him, 1 and one has mercy upon his own.
Refer to 12:13:2.01:1. It is through the Korban Pesach that we become servants to Hashem. Also see 12:13:2.4:1 and 12:13:2.5:1.
QUESTIONS ON RASHI
Rashi writes: "It is a Pesach unto Hashem - The Korban is called Pesach... and you should perform all of its Avodah for the sake of Heaven." What does this mean?
Gur Aryeh: In Rashi's first explanation, these are two separate ideas. "The Korban is named Pesach" - for Hashem skipping over the Jewish homes during Makas Bechoros. "Unto Hashem" - perform all of its Avodos for the sake of Hashem. 1
But in the second explanation, the term "Pesach" tells us how the Korban should be brought; refer to 12:11:4.2:1.
Rashi writes: "Alternatively, in a manner of skipping and jumping, due to its name, "Pesach." What does this mean, and how does this explanation differ from the first?
Gur Aryeh: In this second explanation, "Pesach Hu La'Shem" means that we should perform this Korban before Hashem with skipping and jumping - because it is called Korban Pesach.
