Does "Pesach" Really Mean "Passover"?

(13) And the blood on the houses where you are staying shall be a sign for you: when I see the blood I will pasachti over you, so that no plague will destroy you when I strike the land of Egypt.

(23) For when the LORD goes through to smite the Egyptians, He will see the blood on the lintel and the two doorposts, and the LORD will pasach over the door and not let the Destroyer enter and smite your home.

(27) you shall say, ‘It is the passover sacrifice to the LORD, because He pasached over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses.’” The people then bowed low in homage.

(37) He will say: Where are their gods, The rock in whom they sought refuge,

(15) I was eyes to the blind And feet to the lame.

(26) They took the bull that was given them; they prepared it, and invoked Baal by name from morning until noon, shouting, “O Baal, answer us!” But there was no sound, and none who responded; so they performed a hopping dance about the altar that had been set up.

(5) Like the birds that fly, even so will the LORD of Hosts shield Jerusalem, shielding and saving, pasoach and rescuing.

R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L rd of hosts shield Jerusalem, shielding and saving, pasoach and rescuing."

(2) "and fasachti over you": R. Yoshiyah said: Read it not "ufasachti," but "ufasati," the Holy One Blessed be He 'skipping over' the houses of the children of Israel in Egypt, as it is written (Song of Songs 2:8) "The voice of my Beloved, behold, it comes, skipping over the mountains," and (9) "Behold, He stands behind the wall, etc." R. Yonathan says: "and I will skip over you." I will be compassionate to you, but not to the Egyptians. I might think that an Egyptian in a Jewish house would be rescued. It is, therefore, written "and I will skip over you" — over you, but not over the Egyptians. If an Israelite were in an Egyptian house, I might think he would be smitten together with them. It is, therefore, written (Exodus, Ibid.) "and there will be no destroying plague on you when I smite the land of Egypt." It will not be on you, but it will be on the Egyptians. Variantly: When I smite the land of Egypt, it will not be (upon you), but it will be in the future.

((3) ופסחתי — This signifies I WILL SPARE you; similar to this is, (Isaiah 31:5) “Sparing (פסוח) and delivering”. But I say that wherever the root פסח occurs it is an expression for leaping and springing over, so that ופסחתי here denotes that He sprang from the houses of the Israelites when He reached them, without having entered them, to the houses of the Egyptians — for they (the Egyptians and the Israelites) dwelt one next to the other. Of a like import is, (1 Kings 18:21) “How long will ye hop (פוסחים) upon two twigs?” So, too, all פסחים lame people walk as though they were springing, and are therefore termed פסחים. This, too, is the meaning of, (Isaiah 31:5) פסוח והמליט “He springs over him and delivers him” from amongst those who are being killed.

"And I will pass through the land of Egypt" - I and not an angel. "And I will smite every firstborn" - I and not a seraph. "And with all the gods of Egypt, I will make judgements" - I and not a messenger. "I am the Lord" - I am He and there is no other.

"And with an outstretched forearm" - this [refers to] the sword, as it is stated (I Chronicles 21:16); "And his sword was drawn in his hand, leaning over Jerusalem: