Shemos
Book 2: Exodus


BO - NOTES ON RASHI COMMENTARY


Chapter 10 - Text Notes

1 Bamidbar 22, 29.

2 I Shmuel 6, 6.

3 Eichah 1, 22.

4 Ibid. 12.

5 Unlike other Rishonim (Ramban, Ibn Ezra, Chizkuni, Rav Saadia Gaon), who translates {Hebrew Ref} ---before, Rashi translates it as not yet. See Rashi Bereishis 2, 5; above 9, 30.

6 Moshe asked for sheep and cattle as well. Why does Pharaoh only respond regarding the children?

7 There are numerous explanations offered here by the Rashi commentaries: 1) Pharaoh meant: "I will not send the children and certainly not the animals, for I need them as hostage to guarantee your return." Accordingly, Rashi should be understood as follows; "May Ad-noy be with you as I send you and your children, but not ( {Hebrew Ref} ) the sheep and cattle" (M.) 2) Pharaoh did not mention the animals because once he agreed to let the children go then it is understood that the animals would certainly be permitted to go. Thus Rashi means: "Certainly ( {Hebrew Ref} ) I will permit the animals to leave." (M.)

8 {Hebrew Ref} ---"The evil that you intend to do will turn against you."

9 According to this explanation, {Hebrew Ref} means: "Beware, for the star ( {Hebrew Ref} ) "Evil" is approaching you."

10 Below, 32, 12

11 Ibid. 14

12 Yehoshua 5, 9.

13 But did they not also ask that the children be permitted to leave?

14 Who? Pharaoh could not have been the one who expelled them since the verse end with {Hebrew Ref} ---"from Pharaoh's presence" (S.C.).

15 Therefore an east wind can bring the locusts, which originated in the east, westward to Egypt.

16 Bamidbar 34, 3.

17 Yoel 2, 2.

18 {Hebrew Ref} (lit. sea) refers to the west because the western side of Eretz Yisrael is bordered by the Mediterranean Sea.

19 Since a west wind blows from west to east.

20 Below, 23, 31.

21 Tzefaniah 2, 5.

22 Summary: Rashi explains that part of the Reed Sea is to the west of Eretz Yisrael, then swings around the entire southern side, then turns north to the east of Eretz Yisrael. Thus, a westerly wind would blow the locusts into the Reed Sea, east of Eretz Yisrael. See Shaarei Aharon who suggests a possible explanation according to contemporary maps.

23 What is the difference between {Hebrew Ref} and {Hebrew Ref} ?

24 Thus {Hebrew Ref} refers to the normal darkness of night and {Hebrew Ref} refers to the increasing miraculous darkness of the plague (M.L., See also B.Y.)

25 Yeshaiyahu 13, 20.

26 II Shmuel 22, 40.

27 Below, 13, 22.

28 Thus, according to Onkelos the verse is to be understood as follows: {Hebrew Ref} ---when the darkness of night departs, then:--- {Hebrew Ref} --- a [miraculous] darkness will descend upon the land of Egypt.

29 Had {Hebrew Ref} been written before {Hebrew Ref} the {Hebrew Ref} of {Hebrew Ref} would be explained thus: "And when the dark of night departed, there was [miraculous] darkness over the land of Egypt." But since {Hebrew Ref} is written first the "and" of {Hebrew Ref} does not fit.

30 Sh. Rab. 14, 1-3.

31 Devarim 28, 29.

32 Rashi thus cites three translations for {Hebrew Ref} : 1) darken, 2) depart, 3) tangible.

33 Sh. Rab. 14, 3.

34 Why {Hebrew Ref} and not {Hebrew Ref} ?

35 {Hebrew Ref} is in the construct state, i.e., a threesome of.

36 {Hebrew Ref} ---"You too." In addition to what?

37 See Rashi 12, 32.

38 This should not be taken to mean that they did not know the manner of the worship, for that is clear in v. 25. (S.C.)

39 Sh. Rab. 18, 1.


Chapter 11 - Text Notes

40 See Onkelos Vayikra 6, 15.

41 Unlike Onkelos, who translates it {Hebrew Ref} --- now.

42 I.e., that they borrow precious articles.

43 Bereishis 15, 13-14.

44 Ibid.

45 Berachos 9a.

46 How was it that Moshe now spoke to Pharaoh---did he not tell him (10, 29) "I will not see your face again"?!

47 Sh. Rab. 18, 1.

48 I Shmuel 9, 26.

49 Tehillim 124, 3.

50 If it were a noun, {Hebrew Ref} would mean at approximately midnight which could not be the case here because G-d certainly does not need to speak in approximations.

51 As to the exact moment of midnight and claim that the first-born died either before or after.

52 Had he said that it would happen exactly at midnight.

53 Berachos 4a.

54 This phrase does not actually appear until later (12, 29). There are several suggestions given as to why Rashi chose to comment on it here. See M., S.C., Bartenura.

55 Mechilta 12, 29.

56 Ibid, Tanchuma 7.

57 Why should the animals be struck?!

58 Ber. Rab. 96, 5.

59 Yehoshua 10, 21.

60 II Shmuel 5, 24.

61 Yeshaya 41, 15.

62 Mishlei 21, 5.

63 Ibid. 10, 4.

64 Below 12, 31.

65 Sh. Rab. 7, 3.

66 And not just from Pharaoh's house as Pharaoh had asked (10, 28).

67 See below, 14, 27 {Hebrew Ref} ---"G-d turbulently stirred the Egyptians in the midst of the sea." Rashi, there, explains it "like a person who stirs a pot, bringing up what is at the bottom and pushing down what is at the top."


Chapter 12 - Text Notes

68 For a thorough discussion as to whether G-d spoke directly to Aharon, or only to Moshe who then relayed G-d's message to Aharon, see Rashi, Vayikra 1, 1 and Malbim ibid.

69 Tanchuma Yoshon 8.

70 Above, 9, 29.

71 Since the prayer was only concerning Pharaoh (M.L.).

72 Mechilta, Pesichta 1.

73 Wherever {Hebrew Ref} ---this is used it indicates that something is pointed out.

74 Mechilta.

75 Why was it necessary that Moshe be shown the new moon?

76 For a discussion of exactly how much after the molad the new moon may be consecrated, see Rosh Hashanah 20b.

77 I.e., when the new moon reaches this stage you may declare a new month.

78 Above, 6, 28.

79 Vayikra 7, 38.

80 Bamidbar 15, 23.

81 This midrashic explanation of Rashi assumes that G-d actually showed Moshe the moon in the sky. The Rambam, however, (Hilchos Kiddush Hachodesh 1, 1) suggests that Moshe was shown the moon in a prophetic vision.

82 {Hebrew Ref} is the plural, i.e., "You both speak."

83 Above, 7, 2 and below, 31, 13.

84 Mechilta.

85 Mechilta.

86 " {Hebrew Ref} ---this one," to the exclusion of what? (S.C.)

87 Mechilta, Pesachim 96a. The Talmud explains that although regarding {Hebrew Ref} (the checking of the animal as to its fitness for korbon Pesach) both the korbon Pesach in Egypt and the one of future generations required four days, nevertheless only the one in Egypt needed to be acquired four days before its slaughter.

88 What is the difference between {Hebrew Ref} and {Hebrew Ref} ?

89 Regardless whether each member would receive a sufficient amount (a {Hebrew Ref} ---size of an olive) to fulfill the mitzvah of korbon Pesach.

90 The prohibition against leaving any part of the korbon beyond the time alotted for it to be eaten.

91 I.e., he may then combine his and his neighbor's families so that there would be a sufficient number of people eating and thus prevent {Hebrew Ref} .

92 I.e., as members of the group who will be eating this particular lamb.

93 Accordingly, {Hebrew Ref} is read as if it had been written {Hebrew Ref} --- while it is a lamb that is still alive (S.C.).

94 Mechilta, Pesachim 89a.

95 Vayikra 27, 23.

96 This could not mean "according to what each plans to eat" because the korbon Pesach is {Hebrew Ref} ---"eaten only after one is satiated." Therefore, Rashi explains. . . . .(M.)

97 I.e., The korbon Pesach is prepared according to the amount of individuals who will partake of it.

98 Mechilta.

99 Ibid.

100 I.e., the letter {Hebrew Ref} of {Hebrew Ref} does not signify "and," but "or."

101 And a {Hebrew Ref} is what is required for korbon Pesach. See above, v. 3. (B.Y.)

102 Devarim 14, 4.

103 Mechilta, Pesachim 96a.

104 Yechezkel 16, 8.

105 Ibid 7. I.e., you have not attained any merit through which you deserve redemption.

106 Zecharyah 9, 11.

107 Below, v. 21.

108 Mechilta, Pesachim 96a, Sh. Rab. 19, 5.

109 This could not have been so since there are many people assigned to one lamb.

110 Mechilta, Kidushim 41b.

111 Having already said {Hebrew Ref} , what is added by {Hebrew Ref} ?

112 Each group having no less than thirty. (Rambam, Korbon Pesach 1, 9)

113 Then the first group left and the second entered, etc.

114 The day from sunrise to sunset is divided into twelve equal parts, each part being "an hour." The end of the sixth hour marks midday, at which point {Hebrew Ref} begins.

115 Mechilta.

116 When the sun begins its journey from mid-sky towards the west.

117 Summary: {Hebrew Ref} denotes the departure of light. Therefore the beginning of the seventh hour is the first {Hebrew Ref} for then is the earliest departure of light. Nightfall, when the remaining light departs, is also called {Hebrew Ref} . The time between is therefore called {Hebrew Ref} ---between the {Hebrew Ref} 's. See also Ibn Ezra, Radak and Ramban for different opinions.

118 Yeshaiyahu 24, 11.

119 Below v. 22.

120 Mechilta.

121 Vayikra 26, 36.

122 Mechilta.

123 Why not just say {Hebrew Ref} ---and eat it? (S.C.)

124 I.e., one cannot fulfill the mitzvah by eating the sinews and bones. (Mechilta---see Malbim)

125 Why {Hebrew Ref} , in the plural and not {Hebrew Ref} (singular)? (B.M.C.).

126 I.e., there is no need to use only the specific herb called {Hebrew Ref} .

127 Above, 1, 14.

128 Pesachim 116b.

129 Ibid.

130 Pesachim 41b.

131 Ibid. 44a.

132 Summary: Had it said one {Hebrew Ref} the Pesach would be permitted to be eaten till sunrise. The second {Hebrew Ref} moves the time limit of the eating of the Pesach back to {Hebrew Ref} .

133 Mechilta, Pesachim 74b, Shabbos 24b.

134 This is not meant literally, but . . . (S.C.). This is based on the Mishnah (Pesachim 96a) that expresses the requirement of {Hebrew Ref} in terms of {Hebrew Ref} ---it is eaten in a hurry. (M.)

135 I Shmuel 23, 26.

136 II Melachim 7, 15.

137 As is indicated by {Hebrew Ref} ---"the korbon Pesach shall be for the sake of G-d."

138 Which is another reason for the name of the korbon Pesach, i.e., it is to be eaten hastily in a manner of skipping and springing. (B.Y.)

139 This cannot be taken literally for G-d is everywhere at once.

140 Mechilta.

141 It should have said {Hebrew Ref} ---"All the Egyptian first-born." Why {Hebrew Ref} ---"All the first-born in the land of Egypt?" (G.A.)

142 Tehillim 136, 10. Since it does not state {Hebrew Ref} ---"To the One who struck the Egyptian first-born," but, rather, {Hebrew Ref} ------ "He who struck the Egyptians through their first-born," indicating that the plague was suffered by anyone of the Egyptian nation wherever he may have been. (G.A.)

143 Mechilta.

144 See also Rashi above 11, 5.

145 Mechilta.

146 Ibid.

147 Rashi usually explains {Hebrew Ref} , the assurance that G-d will ultimately mete out punishment for evil and reward for good (See Rashi above 6, 9). Here {Hebrew Ref} denotes something else.

148 Haggadah Shel Pesach.

149 Mechilta 12, 22.

150 But does G-d need a sign to distinguish between a Israelite and an Egyptian?!

151 Mechilta.

152 Yeshaiya 31, 5.

153 This is how Menachem ben Saruk translates {Hebrew Ref} .

154 I Melachim 18, 21.

155 Mechilta.

156 Ibid.

157 {Hebrew Ref} ---to you as a remembrance might be misconstrued as addressing only that generation, so Rashi clarifies. . . . (S.C.)

158 For several days have been mentioned---Rosh Chodesh (v. 1), the tenth of the month (v. 3), the fourteenth (v. 6), and the fifteenth (v. 8).

159 Below, 13, 3.

160 Bamidbar 33, 3.

161 Mechilta.

162 When the Torah uses a plural without indicating a number, we may assume that the Torah means two, and I might conclude that only those who actually took part in the Exodus from Egypt are obligated to observe the Yom Tov.

163 Ibid.

164 A unit of time lasting seven days. See Rashi above, 10, 23.

165 ". . . and on the seventh you shall rest." (Devarim 16, 8)

166 "Shall you eat matzos" thereby grouping the seventh day together with the other six days. It is later removed from the group (in Devarim ibid.) when it states "six days you shall eat matzos and on the seventh day. . ."

167 I.e., the Torah in another place talks of it as a separate entity.

168 Which was originally part of the group of seven days, and then is spoken of separately.

169 Which is the rest of the group.

170 Below, v. 18. The Torah stresses the first night of Pesach as a separate entity, despite the fact that it already had stated, "seven days shall you eat matzoh."

171 Mechilta.

172 Though the second {Hebrew Ref} of this verse refers to the first day of Yom Tov, nevertheless, this {Hebrew Ref} is different.

173 Iyov 15, 7.

174 I.e., of Yom Tov. From where then is it derived that the obligation of being rid of yeast and unleavened bread does not actually begin on the first day of Pesach?

175 Below, 34, 25.

176 And since the time for slaughtering the korbon Pesach is on the 14th of Nissan (the day before Yom Tov), we, thus derive that {Hebrew Ref} refers to the day before Yom Tov.

177 Mechilta, Pesachim 5a.

178 The word {Hebrew Ref} seems superfluous! (M.).

179 I.e., only a person who knowingly and willingly eats chametz is liable to the punishment of kares.

180 Mechilta.

181 Vayikra 22, 3.

182 Mechilta.

183 It is not an adjective word, which would have implied that it is, in and of itself, holy, without necessitating man doing anything.

184 Ibid.

185 Why does it not say: {Hebrew Ref} --- "you shall not do."? {Hebrew Ref} implies that the melachah should not be done at all.

186 Even a non-Jew may not do work for you. Mizrachi cites the Ramban that this prohibition is only d'Rabbonon and this d'rasha is only an asmachta .

187 For example: it is permitted to cook on Yom Tov, but it is prohibited to make a pot in which to cook if this could have been done before Yom Tov.

188 Beitza 28a.

189 Since we find {Hebrew Ref} associated with animals as well: " {Hebrew Ref} "---"If one strikes down the {Hebrew Ref} of an animal" (Vayikra 24, 18).

190 But not for non-Jews. This is because one's animals depend on him to feed them, whereas the non-Jew does not.

191 Mechilta, Beitza 21a.

192 The coolness keeps it from rising further and becoming chametz.

193 Pesachim Chapt. 3 Mishneh 4.

194 Mechilta.

195 This would seem to be a repetition of v. 14 above!

196 V. 16.

197 You shall eat matzos "(v. 15) and it should, therefore, have omitted here: {Hebrew Ref} ---"until the twenty-first day of the month!"

198 By delineating the beginning and the end of the period of the prohibition, the Torah indicates that the entire time in between---including nights---is included in the prohibition against chametz.

199 Mechilta. See B.Y.

200 Below, 13, 7.

201 Since {Hebrew Ref} ---"within your boundaries" obviously includes "your houses."

202 It is then considered completely in the non-Jew's dominion and the Jew has no obligation to rid his house of this chametz.

203 Mechilta.

204 Above, v. 15. And we could ourselves surmise that yeast, which is more stringent than chametz since it has the ability to render other goods chametz, is certainly liable to kares.

205 Mechilta, Pesachim 5a.

206 The Torah often states that the {Hebrew Ref} (convert) has the same mitzvos and obligations as the born Jew. Why is the {Hebrew Ref} specifically mentioned here?

207 And it was mentioned above (v. 17) that the reason for these mitzvos is "for on this very day I brought out your hosts from the land of Egypt." Consequently, you might think that the {Hebrew Ref} is excluded. (R.M.)

208 Mechilta.

209 {Hebrew Ref} refers to yeast since it is {Hebrew Ref} --- it causes other foods to become chametz.

210 The previous verse {Hebrew Ref} provides for the punishment. However, the rule {Hebrew Ref} ---"No punishment may be meted out unless there is a specific negative precept" requires that this verse give the negative precept. (G.A.)

211 {Hebrew Ref} is an indication of additional things.

212 I.e., chametz that is mixed into other foods renders them prohibited.

213 Mechilta, Pesachim 43a.

214 The general rule is that mitzvos that are related to the land, e.g., terumos and maasros, are applicable only in Eretz Yisrael; whereas mitzvos which are related to the person are obligatory everywhere. Matzoh is obviously of the latter category. It is,therefore unnecessary for the Torah to tell us that matzoh must be eaten everywhere!

215 With which you may wish to fulfill the mitzvah on the first night of Pesach.

216 The tithe that is separated and taken to Jerusalem to be eaten twice every seven years.

217 Mechilta, Pesachim 36b.

218 II Melachim 12, 14.

219 The verse has already mentioned that the blood was in the vessel!

220 I.e., he may not sprinkle again from the blood that remains in the hyssop from the first dipping.

221 Mechilta.

222 1. The decree was on the first-born. Then why should no man go out until morning? 2. The decree was to be carried out at midnight. Then why should no man go out until morning?

223 Tehillim 104, 20.

224 Mechilta.

225 See above, v. 13 {Hebrew Ref} .

226 Lit. "He will not give the destroyer...."

227 Bereishis 31, 7.

228 See Bamidbar 9, 1-2.

229 Mechilta.

230 Above. 6, 8.

231 {Hebrew Ref} returns to the narrative of when Moshe spoke to the Elders of Israel, v. 21-27. When the Elders transmitted Moshe's words to the B'nei Yisrael, "they bowed and prostrated themselves" in thankfulness (L.S.R). See also Targum Yonasan Ben Uziel.

232 To begin the service of the korbon Pesach on the 10th? (See Rashi v. 3.)

233 To fulfill the mitzvah of korbon Pesach.

234 Mechilta.

235 If the aim of the Torah were only to teach that intention to fulfill a mitzvah is considered as if the mitzvah were actually performed, then it would have written {Hebrew Ref} ---"They went out and did it;" {Hebrew Ref} implies something special about the {Hebrew Ref} ---the going (G.A.).

236 Ibid.

237 Would it not have sufficed to say, "They went and did so"?!

238 Despite the danger of slaughtering the gods of the Egyptians. (S.C.)

239 Though Moshe and Aharon (as well as all the Levites) were not subjugated in Egypt (See Rashi above, 5, 4). Also, they were not above doing everything, viz. the acquiring of the goat, etc., by themselves. (Netziv)

240 Ber. Rab. 51, 2. See Rashi Bereishis 19, 24.

241 {Hebrew Ref} ---every indicates an addition. See Rashi above, v. 12 {Hebrew Ref} .

242 {Hebrew Ref} cannot mean: "from the first-born of Pharaoh" because then {Hebrew Ref} --- "The one destined to sit on his throne" would be repetitive. Therefore we must translate {Hebrew Ref} as if it were written {Hebrew Ref} ---"from Pharaoh, the first-born." (Mechilta)

243 Above, 9, 16.

244 Mechilta.

245 1. Why did the captives' first-born deserve punishment? 2. The warning of this plague states: "to the first-born of the slave-girl," why, then, here does it state {Hebrew Ref} ? See Rashi above, 11, 5 {Hebrew Ref} .

246 Viz., from Pharaoh down to the captive's first-born.

247 Mechilta.

248 Ibid.

249 Ibid.

250 Tehillim 89, 28. A reference to King David. Though David was the youngest of his brothers, nevertheless, being the greatest, he is referred to as the {Hebrew Ref} .

251 Ibid.

252 Ibid.

253 And immediately upon finding them told them {Hebrew Ref} ---"set out! get out!"

254 Ibid.

255 See Ramban.

256 Why does Scripture stress: "as you have said?" (M.)

257 Above, 5, 2.

258 Above, 10, 8.

259 Ibid, 24.

260 Mechilta.

261 Especially since it seems to be a repetition of {Hebrew Ref} of the previous verse!

262 Above, 10, 25. Accordingly {Hebrew Ref} ---take is connected to {Hebrew Ref} ---as you have said, i.e., " {Hebrew Ref} ---besides your own sheep and cattle, {Hebrew Ref} ---take from mine, too, as you have said" (M.).

263 Mechilta.

264 Above, 11, 5.

265 I.e., the non-first-born.

266 They thought that ordinary people were also dying, but they were mistaken. See Rashi above, v. 30 {Hebrew Ref} .

267 Mechilta.

268 In Egypt the prohibition of chametz on Pesach was for only one day (see Pesachim 28b) and the Israelites were not obligated to bake only unleavened bread. (M.)

269 And had they been allowed to remain longer, they would have baked chametz (B.Y.). See previous note.

270 But not of the korbon Pesach for it is prohibited to allow anything to remain of the Pesach. See above, v. 10. (Mechilta)

271 Why did they not make it easier for themselves by loading the leftovers on the animals?

272 By carrying it upon their own bodies (Mechilta). Divrei Dovid points out that even after the mitzvah is completed, the leftovers of the mitzvah are still held dear.

273 Above, 11, 2.

274 Mechilta.

275 Because on a long journey one's clothes are more important than gold and silver.

276 Mechilta.

277 Ibid.

278 Mechilta.

279 Yirmiyahu 2, 2.

280 Ibid. 3.

281 Mechilta.

282 I.e., including the other settlements.

283 I.e., the sum total of the settlements in other lands and their years in Egypt.

284 Bereishis 15, 13.

285 At the {Hebrew Ref} ---"The covenant between the pieces" Avraham was 70 years old. Yitzchok was born when Avraham was 100 (Bereishis 21, 5). Thus when G-d told Avraham "your children will be strangers for 400 years (ibid. 21, 5) does not contradict the number 430 of this verse.

286 See above, 6, 16.

287 Kehos lived 133 years (ibid. 18).

288 Amram lived 137 years (ibid. 20).

289 133+137+80=350.

290 Thus you must subtract from the 350 (previous note) all the years that Kehos lived before coming to Egypt as well as the years that he lived after Amram was born to him. Also subtract the years that Amram lived after Moshe was born to him.

291 Viz., Avraham in Plishtim (Bereishis 47, 4), Yitchok in Gerar (ibid. 20, 1), Yaakov in the land of Cham (Tehillim 105, 23).

292 Bereishis 35, 27.

293 Above, 6, 4.

294 The calculation is as follows: Yaakov was born when Yitzchok was 60, Yaakov was 130 years old coming into Egypt; from Yaakov's coming to Egypt until the Exodus: 210; total: 400.

295 King Talmai (Ptolemy) gathered seventy-two Sages and placed them in seventy-two separate rooms and then asked each one to translate the Torah into Greek for him. Amazingly, each, through Divine inspiration, made the same changes from the literal text, where a gentile might err as to the Torah's intent. Here they translated: "The habitation of the B'nei Yisrael living in Egypt and in other lands lasted four hundred and thirty years" (Megillah 9a).

296 Mechilta.

297 What is the stress of "on that very day?"

298 They said, "Next year, and Sarah, your wife, will have a son" (Bereishis 18, 10).

299 For it was on the fifteenth of Nissan that 430 years were completed from the {Hebrew Ref} and 400 years from Yitzchok's birth.

300 Mechilta.

301 The root {Hebrew Ref} has two meanings: 1) to wait for or look forward to, 2) to watch or guard. The first {Hebrew Ref} of this verse has the former meaning and the second {Hebrew Ref} has the letter meaning (B.M.C., L.S.R).

302 {Hebrew Ref} denotes a known night that has been mentioned before. (B.Y.)

303 Ibid.

304 Above, v. 23.

305 Pesachim 109b.

306 Though the previous section discusses events of the night of the 15th of Nissan, nevertheless the laws pertaining to the eating of the Pesach were obviously told to them earlier. (B.Y.)

307 Mechilta.

308 "He may eat it" in its plainest sense refers to the slave, for if the reference was to the master it should have said "you may eat it" since the sentence begins by addressing the master---"you must circumcise him." This is the opinion of Onkelos and Yonasan Ben Uziel and one opinion in the Mechilta. On the other hand, according to this interpretation, there is a problem: Why would it be necessary to state that an uncircumcised slave may not eat the korbon Pesach when we can learn from v. 48: "But no uncircumcised male may eat of it." Therefore there is a second opinion in the Mechilta that "he may eat it" refers to the master. Rashi cites both opinions (See M. and G.A.).

309 Mechilta.

310 And takes it upon himself to observe the seven Noachide precepts, among which is renouncing idolatry.

311 V. 48.

312 Who circumcise themselves for reasons other than conversion.

313 I.e., {Hebrew Ref} teaches that circumcision which is not for conversion purposes (though he is no longer an {Hebrew Ref} ) does not permit the eating of the korbon Pesach. See Ramban.

314 Mechilta.

315 I.e., {Hebrew Ref} means that the entire korbon Pesach must be eaten in one location.

316 Above, v. 7.

317 Mechilta.

318 See previous Rashi.

319 Pesachim 84a.

320 Above, v. 3.

321 That all members of one korbon Pesach must be members of the same family.

322 I.e., even members of different families may be appointed to the same korbon Pesach.

323 Mechilta.

324 Ibid.

325 In v. 44 we learned that even if his slaves are uncircumcised he may not eat of the korbon Pesach. Then, certainly, this is so if he himself is uncircumcised. Why, then, does the Torah tell us this here?

326 Whereby he is exempt from being circumcised due to the danger that it poses to his life.

327 V. 44. Therefore the Torah specifically prohibits even one who is absolved from circumcision from eating the korbon Pesach.

328 Mechilta.

329 Mechilta.


Chapter 13 - Text Notes

330 Mishlei 17, 14. I.e., just as one who makes an opening in a dam, at first there is only a trickle of water, but the opening will keep getting bigger, ultimately causing a flood. So, too, an argument may start as a trifle but will, then, continue to grow. (Rashi Ibid.)

331 Tehillim 22, 8.

332 1. But isn't everything G-d's?! (S.C.). 2. It has already previously been expressed in {Hebrew Ref} ---"Sancitfy to me!" (B.Y.)

333 Thus: "Sanctify them to Me because they are Mine."

334 Mechilta.

335 Tehillim 68, 7.

336 The seven nations listed in Devarim 7, 1.

337 Summary: Though there were seven nations that inhabited Canaan, here only five are mentioned--- {Hebrew Ref} and {Hebrew Ref} are omitted. This is because Canaan, which can be used generically for all seven, is here used for {Hebrew Ref} and {Hebrew Ref} . When all seven are specifically listed (Devarim 7, 1) Canaan is included because Canaan was also the name of one of the individual nations.

338 Tanchuma 12.

339 Bereishis 15, 18 saying: 'To your descendants I have given this land.'

340 Ibid 26, 3 "for to you and your descendants I will give all these lands."

341 Ibid 28, 13 "I will give to you and your descendants."

342 Mechilta.

343 But, the earth itself does not produce milk and honey! (M.,G.A.)

344 Which are nourished from the land. (G.A.)

345 Which grow from the land. (G.A.)

346 Above 12, 25-26, "you must preserve this service." Why is it now repeated?

347 By saying "of yours," inferring that it is not his service.

348 Alluded to by {Hebrew Ref} (L.S.R.). {Hebrew Ref} in Aramaic means to attract. (B.M.C.)

349 Mechilta.

350 It is the actual statement to the ignorant son, but only alludes to an answer to the evil son because the response is not "G-d did for us" but, rather, "for me."

351 Since the Exodus from Egypt was solely so that Israel would fulfill the mitzvos and, since the evil son excludes himself from this, he would not have been worthy of redemption.

352 Vs. 1-10 and vs. 11-16.

353 Acordingly, {Hebrew Ref} takes on the meaning "so that He will bring you" i.e., "Fulfill the mitzvah of sanctifying the first-born so that He will bring you into Eretz Yisrael.

354 Mechilta.

355 This seems repetitious of {Hebrew Ref} --- "when He will bring you."

356 I.e., The same day that you fulfill the mitzvah.

357 Mechilta.

358 Bamidbar 27, 8.

359 What is the difference between {Hebrew Ref} and {Hebrew Ref} ?

360 An animal born after the mother animal has previously miscarried is exempt from the sanctification of the first-born.

361 Devarim 7, 13. There the Torah speaks of {Hebrew Ref} in terms of blessings. It therefore obviously does not refer to premature births. (S.)

362 Which includes all animals. {Hebrew Ref} must, therefore, refer to something else, viz., one prematurely born, whereas {Hebrew Ref} refers to a full term birth.

363 And not one of premature birth.

364 Devarim 15, 17. Thus only the clean animals are subject to the sanctification of the first-born.

365 And {Hebrew Ref} refers to a full term animal first-born, thus obviating the need to relegate {Hebrew Ref} to a prematurely born animal.

366 Mechilta.

367 See Yechezkel 23, 20.

368 Bechoros 5b.

369 Bechoros 9b.

370 By not redeeming it for sheep.

371 Bechoros 10b.

372 Vayikra 18, 16.

373 I.e., "tomorrow."

374 Yehoshua 22, 24.

375 Devarim 6, 20.

376 V. 14.

377 12, 25.

378 V. 8.

379 Devarim 6, 20.

380 A contraction of the two words {Hebrew Ref} and {Hebrew Ref} .

381 Totalling four, representing the four comparments of tephillin.

382 Yechezkel 21, 2.

383 Michah 2, 6.

384 Above, v. 9.

385 Thus {Hebrew Ref} (talk) refers to tephillin since they cause people to speak of the miracle.


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