Blood is a fundamental and indispensable element in all the memorial celebrations of Pesach: the blood of the Passover Lamb and the blood of circumcision. In the Midrash, this relationship is continually stressed and demonstrated. God, having seen the door-posts of the doors of the children of Israel in Egypt, bathed with the blood of the Passover lamb, is said to have recalled his Pact with Abraham, signed and sealed with the blood of circumcision. "Thanks to the blood of the Passover lamb and that of circumcision, the children of Israel were saved from Egypt". In fact, the Jews are said to have circumcised themselves for the first time precisely in concomitance with their exodus from the lands of the Pharaoh. And in this regard, adds the
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Midrash , "the blood of the lamb is mixed with that of circumcision" [435].
The German rabbis, for their part, placed particular importance upon the importance of that magnificent and fateful event, stating that the Jews transfused the blood of their circumcision into the same glass into which the blood of the Passover Lamb to be utilized in painting the door-posts of their doorways had been poured, according to God's orders, so that, together, they might, together, become the distinctive symbols of their salvation and redemption. This is why the prophet Ezekiel is said to have twice repeated the wish, "And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live." (Ezekiel 16:6), intending to refer both to the blood of the Passover lamb and that of circumcision. In the Midrash, the German rabbis found the references necessary to establish beyond any doubt the close relationship between blood (of the Passover lamb and that of circumcision) and the final redemption of the people of Israel. "God has said: I have given them two precepts so that, fulfilling them, they may be redeemed, and these are the blood of the Passover lamb and that of circumcision" [436].
In the Sefer Nizzachon Yashan, a harsh anonymous anti-Christian polemical publication compiled in Germany at the end of the 13th century, the themes of which are repeated in the liturgical invocations of Rabbi Shelomoh of Worms, the exodus of the people of Israel from Egypt is taken as a pretext to outline a dispute intended to contrast the saving blood of the Passover blood and of circumcision to the powers of the cross.
"It is written: 'And ye shall take a bunch of hyssop, and dip it in the blood (of the Passover lamb) that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin’ (Ex. 12:22).
"The Christians distance themselves even further from this passage and claim to find a reference to the Cross in it, since it recalls three places (the lintel and the two door-posts). This therefore tells us: It is thanks to the Cross that (your fathers in the exodus from Egypt) gained their salvation [437].
"One must reply to them by rejecting an interpretation of this kind. In fact, the truth is in these words of God: 'Through the merit of the blood, poured into different occasions, I shall remember you, when I see your houses tinted with blood. This is the blood of circumcision of Abraham, of the blood of the sacrifice of Isaac, when Abraham was about to immolate his son, and of the blood of the Passover lamb". It is for this reason that the blood returns three times in the verse of the prophet Ezekeiel (16:6). 'And when I passed by thee, and saw thee polluted in thine own blood, I said unto that when thou wast in thine own blood, Live; yea, I said unto thee when thou wast in thy blood, Live.'" [438].
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The reference to the sacrifice of Isaac would appear out of place, considering that, in the Biblical account, Abraham did not really immolate his son, as he was prepared to do, but was stopped by the miraculous Divine intervention which stayed his hand, holding the sacrificial knife.
But this conclusion should certainly be revised. The Midrash even advances the hypothesis that Abraham really shed Isaac's blood, sacrificing him on the precise spot upon which the Altar of the Temple of Jerusalem was later to be built. The pious patriarch is then believed to have proceeded to reduce the body to ashes, burning it on the pyre which he is said to have previously prepared for that purpose. Only later is God supposed to have rectified Abraham’s action, returning Isaac to life [439]. Elsewhere, the analogy between Isaac, who bears the burden of the bundles of wood intended for his own holocaust on Mount Moriyah, and Christ, bent under double the weight of the Cross, is clearly shown [440]. Explaining the verse of Ex. 12:13 ("And I when I see the blood, I will pass over you, and the plague shall not be upon you, and the plague shall be upon you to destroy you, when I smite the land of Egypt"), the Midrash asks us which blood God is to see on the doors of the Children of Israel, and unhesitatingly responds: "God will see the spilt blood of the sacrifice of Isaac". On the other hand, the Jewish month of Nissan, during which the festivity of Pesach falls, in the tradition of Midrash, is considered the month of the Isaac’s birth, as well as that of his immolation [441].
Isaac was sacrificed for the love of God and his blood gushes onto the altar, coloring it red. This is the historical-ritual memory, transfigured and updated, which the Judaism of the German lands, reduced in numbers by the suicides and mass child murders committed during the Crusades "for the sanctification of the Lord's name" wished to preserve, situating it at Passover and in relation to the exodus from Egypt. In one of his elegies, Ephraim of Bonn described not only the ardor and the zeal of Abraham in immolating his son, butchering him on the altar, but also the abnegation of Isaac, happy to serve as the holocaust [442]. After which the saintly boy was carried back to life by God himself, Abraham is said to have sought to sacrifice him a second time in an overflowing backwash of fervent faith. It was precisely these the elements which, according to the Jews of the Franco-German communities, placed in relationship with the prayer for the dead (zidduk hadin) with the sacrifice of Isaac.
"The verse ‘When He seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you’ (Ex. 12:23), recalls the sacrifice of Isaac, while the verse 'I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live!' (Ez . 16:6) possesses the same numerical value
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(ghematryah ) as the name Isaac, Izchak. For this reason was introduced into the text of the prayer for the dead, ziddu, ha-din, the following wish: 'Through the merit of He who was sacrificed like a lamb (Isaac), Thou, oh God, lend an ear and act accordingly'. In fact, Isaac, was killed and appears at the sight of the divined presence (schechinah). Only after he was already dead did the angel cure him, restoring him to life" [443].
In conclusion, the German Jews, who, during the first crusade in 1096, sacrificed their sons to avoid forced baptism, intending to imitate the sacrifice of Isaac by the hand of Abraham, his father. Deliberately ignoring the Biblical conclusion of the episode, which stressed God’s aversion to human sacrifice, they preferred to refer to those texts of the Midrash in which Isaac actually met a cruel death on the altar. The German Jews thus conferred new life upon these new texts in search of moral support for the their actions, which appeared unjustifiable and might easily be condemned under the terms of ritual law (halakhah) [444].
435
436
In this regard, see
437
A useful argument, intended to link the meanings of redemption, implemented through the sign of the blood of the Passover lamb on the doors of the house of the Jewish people of Egypt, with the saving meaning of the Cross, may be found in Justine Martyr (Triphone, 111).
438
Cfr.
439
Cfr. H.E. Adelman,
440
In this regard, see J. Parkes,
442
Cfr. Sh. Spiegel,
443
444
On this argument, see in particular, S. Spiegel,