Shemos
Book 2: Exodus
BO - RASHI COMMENTARY
Chapter 10 - Rashi
Verse 1: Ad-noy said to Moshe
"Go in to Pharaoh---
and warn him."
I will be able to set.
{Hebrew Ref} is the same as {Hebrew Ref} (another
version: {Hebrew Ref} ),
[meaning:] "that I will set."
Verse 2: I made a mockery.
[ {Hebrew Ref} means] I have mocked,
as in: "For ( {Hebrew Ref} ) you have mocked me;"1
[or:] "Is it not so, when ( {Hebrew Ref} ) he mocked them?"2
which is said regarding the Egyptians.
It does not mean doing and acting
for if that were the case
it should have been written {Hebrew Ref} ,
as in: "( {Hebrew Ref} ) Do to them
as ( {Hebrew Ref} ) you have done to me,"3
[or:] "which ( {Hebrew Ref} ) he has done to me."4
Verse 3: To be humbled.
[ {Hebrew Ref} is] as Onkelos translates it {Hebrew Ref}
---to be humbled
which is from the root {Hebrew Ref} ---poor.
[The question: {Hebrew Ref} conveys:] "you have refused
to be poor and humble before Me."
Verse 5: The visible surface of the land.
[ {Hebrew Ref} means] the view of the land.
One (lit. he) will be unable, etc.
I.e., {Hebrew Ref} [ {Hebrew Ref} ]---The
one who looks [will be unable]
to see the land.
The Torah expresses itself in an abbreviated way.
Verse 7: Do you not yet realize.
[ {Hebrew Ref} means:]. "Do you as yet not realize
that Egypt is lost?"5
Verse 8: Were brought back.
They were brought back by a messenger
that they (Pharaoh's servants) sent after them
who then brought them back to Pharaoh.
Verse 10: Just as I will send you
and your little ones.6
[I.e.,] "Even were I to send the sheep and cattle
as you have requested."7
Beware, for evil confronts you.
This should be translated as Onkelos does.8
An aggadic explanation that I heard [states:]
There is a star by the name of "Evil";
Pharaoh said to them:
"I see by my astrological calculations
that that star is rising towards you in the wilderness
and it is a sign of blood and killing."9
When [eventually] the Israelites sinned
by [worshipping] the calf
and G-d wished to kill them,
Moshe said in his prayer,
"Why should the Egyptians speak, saying:
'He took them out with ( {Hebrew Ref} ) the star "Evil," '
10
for this is meant by what he said,
'Beware, for "Evil" confronts you'."
Immediately "G-d reconsidered the 'Evil' "11
and turned the blood to blood of circumcision
for Yehoshua circumcised them.
This is meant by what is said: (Yehoshua said:)
"Today I have removed the shame of Egypt from you"12
for they had been saying to you,
"We see blood upon you in the wilderness."
Verse 11: This is not right---
as you have said
to take the children along with you,
but, rather, let the men go and serve G-d."
For this is what you desire.13
"This (service) is what you requested till now:
'Let us slaughter to our G-d'
and it is not customary for children to slaughter.
He14 had them expelled.
This is a shortened statement
and does not state who expelled them.
Verse 12: For the locusts.
[The prefix letter {Hebrew Ref} denotes:] "On account of
the locust plague.
Verse 13: The east wind
The east wind carried the locusts
because it (the wind) comes from opposite it (Egypt).
For Egypt was southwest [relative to Eretz Yisrael]15
as has been explained elsewhere.16
Verse 14: And never again after them.
The [locusts] that were in the days of Yoel
about which it is said:
"There was never one like it,"17
which teaches us that it was more serious
than [the one in the days of] Moshe!
It was so [only] in regard to multiple species,
for, simultaneously, there were [the species called]
{Hebrew Ref} ---Arbeh, Yelek, Chasil,
Gazam.
But [the one in the days] of Moshe
was of only one species (the {Hebrew Ref} ),
the likes of which never had been
and never would be.
Verse 15: Nothing green.
[ {Hebrew Ref} here means] a green leaf.
Verdure in Old French.
Verse 19: Westerly wind.
[ {Hebrew Ref} means] a westerly wind.18
Into the Reed sea
It is my opinion that the Reed Sea
was partially to the west [of Eretz Yisrael]
opposite the entire southern side,
and was also on the eastern side of Eretz Yisrael.
Therefore, a westerly wind blew the locusts
into the Reed Sea opposite [the west of Egypt]19
so, too, we find regarding boundaries [of Eretz Yisrael,]
that it (the Reed Sea) veers to the east [of Eretz Ysrael,]
for it is said:
"from the Reed Sea to the Philistine Sea,"20
[referring to the extent of the land] east to west,
since the Philistine Sea was to the west;
as is said regarding the Philistines:
"Those who inhabit the sea-coast,
the Kereisi (Philistine) nation."21 22
Not a single locust remained.
Not even a salted one that they had salted.
Verse 21: The darkness will be tangible.23
[ {Hebrew Ref} means:] There will be upon them a darkness
greater then the darkness of night,
(i.e.,) the darkness of night
will become even more black and dark.24
{Hebrew Ref} (will be tangible)---
is the same as {Hebrew Ref} (He will darken).
We have many words missing the letter {Hebrew Ref} .
Since the enunciation of the {Hebrew Ref} is not very noticeable
Scripture is not particular if it is omitted.
For example: {Hebrew Ref} 25
[ {Hebrew Ref} ] being the same as {Hebrew Ref} (
with an {Hebrew Ref} )
[meaning:] "[An Arab] will not pitch his tent [there]."
Similarly,
{Hebrew Ref} ("you have girded me with strength")26
the same as {Hebrew Ref} ---(with an {Hebrew Ref} ).
Onkelos translates [ {Hebrew Ref} ]
as having the meaning of removing
as in {Hebrew Ref} ---"It will not depart."27
[Onkelos' understanding of {Hebrew Ref} is:]
"After the darkness of night has departed"
[i.e.,] when the light of day will approach.28
However, this statement does not fit
the letter {Hebrew Ref} of the word {Hebrew Ref}
because it is written after {Hebrew Ref} .29
A Midrash Aggada30 explains it ( {Hebrew Ref} )
from the term ( {Hebrew Ref} ) feeling his way in the
afternoon,"31
for [the darkness] was doubled and redoubled
and so thick that it was tangible.32
Verse 22: There was total darkness.
For three days, etc.,
[ {Hebrew Ref} means:] darkness of gloom
so that one person did not see another
during those three days,
and for another three days afterwards
[there was] a darkness twice as thick
where no one was able to rise from his place.
If he was sitting he could not stand
and if he was standing he could not sit.
Why did He bring darkness on them?
Because there were among the Israelites
of that generation
evil people who did not wish to leave,
and they died out during the three days of darkness
so that the Egyptians not see their demise
thereby saying, "They are being struck as we are."
Furthermore, [during the darkness] the Israelites searched
and saw their [the Egyptians' valuable] vessels
and when they left [Egypt]
and asked them [for the valuable vessels]
and they (the Egyptians) responded,
"We have nothing [to give you],"
he (the Israelite) would say to him,
"But I did see it in your house
and it is in that particular place."33
Three days.34
[ {Hebrew Ref} means:] a threesome of days.35
Terzaine in Old French---a threesome.
Similarly, wherever it says: {Hebrew Ref} ,
it is septaine [in Old French]---a group of seven days.
Verse 24: Stay behind.
[ {Hebrew Ref} means] shall remain in its place.
Verse 25: You too will give.36
It will not be sufficient for you
that our cattle go with us
but, rather, "you too" will give of yours.37
Verse 26: Hoof.
[ {Hebrew Ref} means] the hoof of the foot,
plante in Old French.
We do not know with what we will worship.38
[I.e.,] We do not know the magnitude of the service.
"Perhaps He will ask of us
more than we have in our possession."
Verse 29: As you say.
[I.e.,] "You have spoken properly
and you have spoken at the right time.39
It is true that I will never see your face again."
Chapter 11 - Rashi
Verse 1: Completely.
[Onkelos translates {Hebrew Ref} as:] {Hebrew Ref} ---
completely
[having the same meaning as] {Hebrew Ref} 40
[Here, meaning] "He will send you all away."
Verse 2: Speak, please
{Hebrew Ref} can only indicate pleading.41
[i.e.,] "I ask of you, speak to them about this,42
so that that righteous person, Avraham, may not say,
[The promise of] 'They will enslave them
and oppress them'43
He fulfilled in them,
[but the promise:] 'And afterwards
they will leave with great wealth,'44
He did not fulfill in them."45
Verse 4: Moshe said, "This is what Ad-noy has said."46
While still standing before Pharaoh
this prophecy was told to him
because once he left his (Pharaoh's) presence
he did not see his face ever again.47
About the time of midnight.
[ {Hebrew Ref} lit. means:] when the night is divided.
{Hebrew Ref} being the same form as {Hebrew Ref} (
When [it] went up)48
or ( {Hebrew Ref} ) when they became angry at us.49
This is its ( {Hebrew Ref} ) plain meaning
so that it fits within its context,
for {Hebrew Ref} is not the noun of {Hebrew Ref} .50
Our Sages [however] explained it ( {Hebrew Ref} )
as: about the time of midnight.
And they [go on to] say
that Moshe used the word {Hebrew Ref}
which implies at about [midnight],
either [slightly] before or after,
and he did not say {Hebrew Ref} (at midnight)
lest Pharaoh's stargazers make a mistake51
and say, "Moshe is a liar!"52
But G-d who knows His [exact] times and moments,
[actually] said, "At midnight."53
Verse 5: To the first-born of the captive.54
Why were the captives struck down?
So that the captives should not say,
their own god
demanded [vengeance for] their humiliation
and brought retribution upon the Egyptians.55
From the first-born of Pharaoh
to the first-born of the slave girl.
All those less [important] than the first-born of Pharaoh
and more [important] than the first-born of the slave girl
are included [in this description].
Why were the first-born of the slave girls struck?
Because they too enslaved them (the Israelites)
and rejoiced in their (the Israelites') oppression.56
And every first-born animal.57
Because they (the Egyptians) worshipped it.
When G-d punishes an idol worshipping nation
He punishes its gods [first].58
Verse 7: A dog will not sharpen its tongue.
I say that [ {Hebrew Ref} ] is a term meaning sharp.
Similarly " {Hebrew Ref}
his tongue towards any man of the B'nei Yisroel."59
[ {Hebrew Ref} meaning:] He did not sharpen.
[or:] {Hebrew Ref} ---"Then you will utter a sharp
sound.60
[or:] {Hebrew Ref} 61---"A sharp thresher."
[or:] " {Hebrew Ref} "62---"The thoughts of a
sharp one"
[ {Hebrew Ref} meaning:] a sharp and clever person.
[or:] "You bring wealth to the hand of the {Hebrew Ref} "63
[ {Hebrew Ref} meaning:] the clever ones---sharp
merchants.
That Ad-noy distinguishes.
[ {Hebrew Ref} means] He will make a distinction.
Verse 8: Then all your servants will come down
[Moshe] showed respect to royalty [by using this phrase].
For ultimately
Pharaoh himself came down to him at night
and said: "Arise! get out from among my people!"64
though Moshe [out of respect] had not initially said,
"You will come down and bow to me."65
That follow you.
[Meaning:] those who follow your advice and ways.
Then I will go out---
together with all the people from your land."66
He then left Pharaoh.
[But only after] concluding his words
did he (Moshe) leave his presence.
In great anger.
Because he (Pharaoh) had said to him,
"Do not see my face again!" (v. 28).
9): Thus I will multiply My wonders.
The word {Hebrew Ref} [in the plural] represents two
[wonders].
{Hebrew Ref} ---increase represents a third
[wonder]:
1. the killing of the first-born,
2. the splitting of the Reed Sea,
and 3. the turbulent stirring of the Egyptians.67
Verse 10: Moshe and Aharon had done, etc.
This has already been written for us
regarding all the wonders,
and is repeated here only
as a lead-in to the section that follows it.
Chapter 12 - Rashi
Verse 1: Ad-noy said to Moshe and Aharon.
Since Aharon performed, and troubled himself,
in regard to the wonders, just as much as Moshe,
He (G-d) does him this honor at the first mitzvah,
by including him with Moshe in this message.68 69
In the land of Egypt---
---[but] outside the city.
or was that not so,
but [it was] rather within the city?
The Torah, therefore, states [concerning Moshe's prayer]:
"When I leave the city, etc."70
Now, if [regarding] prayer,
which is [relatively] less significant,71
he would not pray within the city
for it was full of idols,
then, [regarding] a message [from G-d],
which is so much more significant,
how much more so [that he would leave the city.]72
Verse 2: This month.
He (G-d) showed him73 the moon at its renewal
and said to him,
"When the moon renews itself,
let that be for you the beginning of a new month."74
However, Scripture does not depart
from its plain meaning:
He (G-d) was telling him about the month of Nissan;
[viz.] this (Nissan) shall be the start
of the order of the counting of the months,
so that Iyar will be called the second [month]
and Sivan, the third.
This.75
Moshe had difficulty regarding the renewal of the moon
how much of it must be visible
so that it be fit to be consecrated.76
He (G-d) then showed him with His "finger"
the moon in the sky, and said to him,
"When you see it like this, sanctify it."77
But how could He show it to him---
did He not speak with him only by day,
as it is said: "And on the day that G-d spoke,"78
[or:] "on the day that He commanded him,"79
[or:] "from the day that G-d commanded and beyond?"80
But [the answer is] it was near sunset
[when] this section was told to him (Moshe)
and He pointed it out to him at nightfall.81
Verse 3: Speak to the entire community.82
But did Aharon speak?
Has it not already been stated
"You (Moshe) speak?"83
But [the answer is]
they bestowed honor on each other
and said to one another:
"Teach me [what to say]."
The message would then emanate from both,
as if both were speaking.84
To the entire community of Israel saying,
"On the tenth [day] of this month."
[I.e.,] "Speak today, on the first of the month
that they should take it (the lamb)
on the tenth of the month.85
This.86
The korbon Pesach in Egypt was acquired on the tenth,
but not the korbon Pesach of future generations.87
A lamb for [his] family.88
[Meaning one lamb] per family.
Thus, if there were many [members in the family],
one might think that one lamb [suffices] for all.89
The Torah, therefore, states:
"A lamb for each household."
Verse 4: If the household [members] are too few
for the lamb.
[I.e.,] If they are too few
to be sufficient for one lamb,
so that they are unable to eat it [all]
and will thus come to [the transgression of] {Hebrew Ref} ,90
then "Let him and his neighbor take, etc.,"91
That is the implication here according to its plain meaning.
However, there is also an exposition [of the Sages]:
[This verse intends] to teach
that [even] after they have been counted in it92
they may [still] be excluded [from the group]
and withdraw their association from it
and be counted as [partners] of another lamb.
However, if they do decide to withdraw their association
and be counted [as partners] of another lamb,
then this should be done " {Hebrew Ref} "---
[i.e.,] they should be excluded while the lamb still exists,
[that is to say,] while it is still alive93
and not once it has been slaughtered.94
According to the number.
[ {Hebrew Ref} means: according to] the number.
Similarly: {Hebrew Ref} 95 [means the number of
the evaluation].
According to what the person eats.96
Each according to his fitness to eat,97
to exclude the sick and the old
who cannot eat a kezayis (a piece the size of an olive).98
Shall you make your count.
[As Onkelos translates it:] {Hebrew Ref} ---you will
count yourselves.
Verse 5: Flawless.
Without a blemish99
A yearling
Its entire [first] year it is called a {Hebrew Ref} ,
as if to say: it was born this year.
From the sheep or goats.
Either one or the other,100
for a goat is also called {Hebrew Ref} 101
as it is said: "And a {Hebrew Ref} of the goats."102
Verse 6: You shall hold it in safekeeping.
This term ( {Hebrew Ref} ) refers to "examining,"
for it requires examination against any blemish
for four days before its slaughter.103
Why was it necessary to acquire it
four days before its slaughter---
something not commanded
regarding the Pesach of later generations?
[In response] R. Masia b. Cheresh would say:
Scripture says: "And I passed over you and saw you
and behold your time was a time of love"---104
"the time has come [to fulfill] the oath
which I swore to Avraham
that I will redeem his children."
But they possessed no mitzvos
with which to be occupied
in order to merit redemption
as it is said "And you are naked and bare."105
So He gave them two mitzvos
[regarding] the blood of the [korbon] pesach
and the blood of circumcision,
for that night they circumcized themselves;
as it is said: ["when I passed over you I saw]
you wallowing in your bloods (pl.),"
referring to two bloods (Pesach and circumcision).
It is also said: "As for you,
because of the blood of your covenant
I released your prisoners
from the pit which had no water"106
And because they (the B'nei Yisroel in Egypt)
were immersed in idol worship,
He said to them,
"Draw and take [a lamb],"107
[meaning:] "withdraw your hands from idol worship
and take unto yourselves a lamb to fulfill a mitzvah."108
They shall slaughter it, etc.
But did they all slaughter [the korbon Pesach]?!109
But [the answer is that] from here we derive
[the rule] that "the agent of a person is as himself."110
Community of Yisrael.111
[It speaks here of three groups:] assembly, congregation
and Yisrael.
From here they (the Sages) derived that
the congregational Pesachim
are slaughtered in three groups,112
one followed by the other---
once the first group had entered
the doors of the [Temple] courtyard were closed, etc.,113
as is cited in Pesachim (64 b).
In the afternoon.
The period of time after the sixth hour of the day114
is referred to as {Hebrew Ref}
because then the sun [begins] inclining
towards where it sets so that it will become dark.115
As for the term {Hebrew Ref} , it seems to me:
[refers to] those hours that are between
when the day begins to darken ( {Hebrew Ref} ).116
and when night begins to darken ( {Hebrew Ref} ).
{Hebrew Ref} is at the start of the seventh hour,
when the afternoon shadows begin extending,
and {Hebrew Ref} is at the start of the night.117
{Hebrew Ref} means blackness and darkness,
as in: {Hebrew Ref} ---"All joy has darkened"118
Verse 7: They shall take of its blood.
This refers to the mitzvah of "taking the blood"( {Hebrew Ref} ).
I might think that it is taken by hand;
Therefore the Torah states:119
"[And you shall dip it in the blood]
which is in the basin."120
Doorposts.
They are the upright [doorposts],
one on one side of the entrance
and one on the other side.
The lintel.
This is the upper [post]
against which the door bangs when it is closed,
Lintier in Old French.
The word {Hebrew Ref} means banging
as in: {Hebrew Ref} 121
[which Onkelos translates as] a leaf beating against another
or: {Hebrew Ref} [is translated by Onkelos as] a bang (wound).
Of the houses in which they will eat.
But not on the upper and side posts
of the house [in which you store your] straw,
[nor] of the stable (lit. the cattle house)
in which people do not reside [or eat].122
Verse 8: The meat.123
But not the sinews or the bones.124
With bitter herbs.125
Any bitter herb is call {Hebrew Ref} 126
He commanded them to eat bitter herbs
as a rememberance
of127 "And they made their lives bitter."128
Verse 9: You must not eat it half-cooked.
Anything not sufficiently roasted
is called {Hebrew Ref} (naye) in Arabic.
Or boiled.
All this is part of the prohibition:
"Do not eat [it]."
In water.
From where do we know other liquids [as well]?
The Torah tells us {Hebrew Ref} (not just {Hebrew Ref} ),
[to include] anything [boiled].129
But only roasted over fire.
Above (in the previous verse) the Torah decrees it
as a positive precept
whereas, here, it adds a negative precept.
I.e., "Do not eat from it unless roasted by fire."130
Its head with its knees.
He roasts it all as one
with its head together with its legs
together with its inner parts
and he places its intestines inside
after having rinsed them.
The word {Hebrew Ref} of {Hebrew Ref}
is similar to [the {Hebrew Ref} of] {Hebrew Ref} (v.
51)
which is the same as with their hosts---
just as they are (i.e., everyone).
Here, too, [it means] just as it is,
[he roasts] all its flesh, whole.131
Verse 10: Any of it left over until morning.
What does the Torah intend to teach
by mentioning {Hebrew Ref} a second time?
This is to add an [earlier] morning
to the [previous] "morning,"
because "morning" signifies the time of sunrise
and the Torah intends to move the time back---
that it is prohibited to eat [the korbon Pesach]
after daybreak.132 That is the plain meaning.
There is another [halachic] midrash:
It teaches that it (the leftover Pesach) may not
be burned on Yom Tov, but rather the next day,
and this is how you ought to explain it:
"And that which is left over
on the first morning,
wait until the following morning and [then] burn it.133
Verse 11: With your waist belted---134
ready to travel.
In haste.
[ {Hebrew Ref} is] a term denoting rushing and hurrying,
as in: "And David ( {Hebrew Ref} ) rushed to leave,"135
[or:] "which the Aramites threw away
( {Hebrew Ref} ) in their rush."136
It is a Pesach-offering to Ad-noy.
The korbon (sacrifice) is called "Pesach"
on account of the skipping and passing over,
because G-d skipped over the Israelite houses
that were among the Egyptian houses
and He would jump from Egyptian to Egyptian
and the Israelite in the middle escaped.
"[Therefore,] you perform
all its (the korbon Pesach) service
for the sake of G-d"137
in a manner of skipping and springing (i.e., hastily)
as a remembrance of its (i.e., the korbon's) name
which is called "Pesach" ("skipping or passing over").138
Also, the word [for Passover] Paske [in Old French]
denotes stepping-over.
Verse 12: I will pass.139
[This is meant allegorically:] as if He were a king
who passes from place to place
[but here it was] with one passing
and in one instant that all were struck.140
Every first born in the land of Egypt.141
[This includes] also other first-born who were in Egypt.
From where do we derive that also Egyptian first-born
who were in other places [were struck]?
Scripture tells us:
"To the One that struck the Egyptians
through their first-born"142 143
From man to beast.
[From] him who first began sinning,
it is from him that punishment begins.144 145
And against all the gods of Egypt.
[If it was] of wood it would rot,
[if it was] of metal it would melt
and be poured onto the ground.146
I will execute judgments, I am Ad-noy.147
"I myself, not through an agent."148
Verse 13: The blood will be for you as a sign.
"As a sign to you"
but not as a sign to others.
From here [we derive]
that they put blood only on the inside [of the doorposts].149
I will see the blood.150
[Surely] everything is revealed to Him!
But [the explanation is:] G-d said,
"I will set My attention to take note
that you are occupied in the performance
of My commands,
and thereby I will pass over you.151
And I will pass over.
[ {Hebrew Ref} means:] I will take pity (or: spare).
Similar to this is: "( {Hebrew Ref} ) taking pity and sparing."
152 153
But I say that all terms relating to {Hebrew Ref}
have the meaning of skipping and jumping,
[Thus] {Hebrew Ref} means that He skipped
from the Israelite houses
to the Egyptian houses,
for they dwelt amongst each other.
Similarly: "( {Hebrew Ref} ) jumping between two opinions"154
Similarly all lame people [are called] {Hebrew Ref}
[because] they walk as though they were jumping.
This, too, is the meaning of {Hebrew Ref} ---
"He skips over and saves it (Yerushalayim)
from among those being killed."155
There will be no plague against you.
But it will be among the Egyptians.
If an Egyptian was in a Israelite house
I might have thought that he would be saved.
The Torah therefore says:
"There will be no plague against you."156
Verse 14: A remembrance---157
for [future] generations.
You shall celebrate it.
The day which is for you a remembrance,
you shall celebrate it.
But we have not yet heard
which day is the day of remembrance.158
The Torah therefore tells us:
"Remember this day on which you left,"159
which teaches us that the day of the departure
is the day of remembrance.
And on which day did they depart?
The Torah tells us:
"On the day following the [korbon] Pesach
they departed."160
Thus, you must say that the fifteenth day of Nissan
is a Yom Tov
for on the eve of the fifteenth
they ate the [korbon] Pesach
and in the morning they departed.161
Throughout your generations, etc.
I might conclude
that the minimum of "generations" is two.162
The Torah therefore says:
"As a statute forever shall you celebrate it."163
Verse 15: Seven days.
[ {Hebrew Ref} denotes] a seiteine (Old French)164 of
days
You must eat matzos for seven days.
Whereas elsewhere it states:
"Six days shall you eat matzos;"165
this teaches that on the seventh day of Pesach,
it is not obligatory to eat matzoh,
[the] only [obligation] is not to eat chametz.
From where do we derive that
the six other days are also voluntary?
The Torah says: "Seven days."166
This is one of the (thirteen) methods
[through which] the Torah [is expounded]:
Something that was included in a general rule
and was singled out to teach [something new]167
was not singled out to teach only about itself
but rather to teach [something new]
concerning the rule as a whole
[In this case it applies thus] just as
[eating matzoh] the seventh day168 is voluntary
so, too, are the [other] six days169 voluntary.
You might think
that the first night is also voluntary.
Therefore, the Torah states:
"In the evening [of the first day]
you shall eat matzos."170
Scripture [thereby] establishes it as an obligation.171
But before the first day you must remove leaven.172
[ {Hebrew Ref} means:] from the day before Yom Tov,
and it is called {Hebrew Ref} (lit. first)
because it comes ahead of the seven days.
We find that that which precedes is called {Hebrew Ref}
as in " {Hebrew Ref} "173
[which means] "Where you born before Adam?"
But maybe it does refer to
the first of the seven days?174
The Torah therefore states:
"Do not slaughter upon chametz,"175
[meaning:] "Do not slaughter the korbon Pesach
while there is still chametz [in your possession].176 177
That soul.178
When [that soul] has its full faculties and knowledge.179
This excludes [from kares] one who is forced.180
From Yisrael.
It would seem that it is cut off from Yisrael
and goes off to another nation.
The Torah therefore tells us elsewhere:
"[And the soul will be cut off] from My presence,"181
[i.e.,] "from anywhere which is My domain."182
Verse 16: A holy assembly.
The word {Hebrew Ref} is an infinitive---183
"you must proclaim its holiness
by means of eating, drinking, and [special] clothing."184
[No work] shall be done on them.185
Even by others.186
That alone.
(I might think that
you may prepare food] for non-Jews as well.
Therefore the Torah states:
"That alone may be done for yourselves"---
for yourselves and not for non-Jews.)
[ {Hebrew Ref} stresses] it (the work itself),
but not the preparations for it
which can be done before Yom Tov.187 188
Every person.
Even for an animal189 [it is permitted to prepare food].
You might think for non-Jews as well,
therefore, the Torah states {Hebrew Ref} ---for you.
190 191
Verse 17: You must be vigilant regarding the matzos---
so that they do not become chametz.
From this [the Sages] said:
"If [the dough] has begun to rise
pat it with cold moisture."192 193
Rabbi Yashia says:
"Do not read it: {Hebrew Ref} ,
but, rather, {Hebrew Ref} (i.e., the mitzvos)
[to teach us that] just as we hasten [in baking the matzos]
so as not to permit
the matzos to become chametz
so, too, we must not permit
the "leavening" of the mitzvos
but, rather,
if a chance [to fulfill a mitzvah] presents itself to you,
do it immediately.194
You must preserve this day---
from doing melachah (work prohibited on Yom Tov).
For your generations it is an eternal statute.195
Since "generations" and "an eternal statute" was not said
in regard to working,
but only regarding the celebration of the festival,
it is, therefore, repeated here,
so that you may not say that the negative prohibition:
"No work shall be done"196
was not said for future generations
and only for that generation.
Verse 18: Until the twenty-first day.
Why is this said---
has it not already said: "seven days?"197
Since it has stated {Hebrew Ref} ---days
from where do we derive "nights" as well?
Therefore, the Torah states:
until the [twenty]-first, etc.,198 199
Verse 19: No leaven may be found in your homes.
From where do we know [that this applies
to [your properties] outside your house?
The Torah therefore states:
"[Leaven may not be seen] in all your boundaries."200
Then why does the Torah state: "in your houses?"201
[This is to teach that] just as your house
is within your dominion
so, too, [does the prohibition of having chametz]
"within your boundaries" [apply only to that]
which is within your dominion.
This would exclude a non-Jew's chametz
which is [stored] by a Jew
for which the Jew accepted no responsibility202 203
For whoever eats chametz.
[This verse comes] to provide the punishment of kares
for [the eating of] leaven (yeast) [on Pesach].
But has it not already provided for the kares punishment
regarding [the eating of] chametz?!204
But [this was done so] that you should not say
for chametz (bread) which is fit to eat,
a punishment is provided,
[whereas for] yeast, which is not fit to eat,
he should not be punished.
And [if the Torah] had provided punishment for yeast
and not [mentioned] punishment for chametz,
I would have said
that [for] yeast, which renders other foods chametz
a punishment is provided,
whereas chametz
which does not render other foods chametz
one should not be punished for [eating] it.
Therefore, both [chametz and yeast] are mentioned.205
A proselyte or a native-born in the land.206
Since the miracle [of the Exodus from Egypt]
was experienced [exclusively] by the Israelites,207
it was necessary to [specifically] include the converts.208
Verse 20: You must not eat chametz.209
This is the negative precept
regarding the eating of yeast.210
Anything that is chametz.211
[ {Hebrew Ref} ] includes its mixture [as well].212 213
In all your dwellings you shall eat matzos.214
This comes to teach
that [the matzoh]215 must be fit to be eaten
anywhere you reside
This excludes Maaser Sheni216
and the breads of the thanksgiving korbon
(which may not be eaten in all places of residence,
but only in Jerusalem.).217
Verse 21: Draw.
Whoever owns lambs
shall draw one of his own---
Or purchase.
Whoever does not own [lambs]
shall acquire one from the marketplace.
For your families.
A lamb for each household.
Verse 22: Hyssop.
{Hebrew Ref} is a vegetable that has thin stems.
A bunch of Hyssop.
Three stalks are called an {Hebrew Ref} ---a bunch.
Which is in the basin.
[ {Hebrew Ref} means:] in a vessel,
as in: ( {Hebrew Ref} ) the pitcherlike vessels of silver."218
With some of the blood in the basin.219
Why does [the verse] repeat ( {Hebrew Ref} )?
So that you should not say
that one dipping [of the hyssop in the blood
is sufficient] for the three sprinklings;
{Hebrew Ref} is therefore written again
so that each and every sprinkling should be
from the blood which is in the basin220
---for every touching, a [separate] dipping.221
And all of you, let [no man] go out, etc.222
This teaches that once dominion is given to the destroyer
to do harm, he does not distinguish
between a righteous person and an evil person.
And night is when the destroying angels have dominion,
as it is said:223
"Then night comes in which move about
all the beasts of the forest."224
Verse 23: Will pass over.
[ {Hebrew Ref} means] "And He will take pity (or: spare)."
One can also translate it: "And he skipped."225
And will not allow the destroyer.226
He will not give the destroyer the ability to come,
as in: "G-d will not give him [the ability]
to harm me."227
Verse 25: When you come to the land.
Scripture makes this mitzvah dependent
upon their coming into the land (Eretz Yisrael).
They had no obligation to do so in the wilderness
except for the one [korbon] Pesach
which they fulfilled in the second year
based on a Divine command.228 229
As He spoke.
Where [or when] did He speak?
[When He said,] "And I will bring you, etc."230
Verse 27: The people then bowed.231
---[in thankfulness] for the foretelling of the redemption,
and [their] coming into the land (Eretz Yisrael),
and the foretelling of their having children.
Verse 28: The B'nei Yisrael went and did.
But had they already done---
were they not commanded from the first of the month?232
But [the answer is]
that once they committed themselves,233
the Torah considers it
just as if they had done it.234
They went and did.235
The "going" is also mentioned in the Torah,
in order to give reward for the "going"
and reward for doing.236
As Ad-noy commanded Moshe and Aharon.237
In order to relate the praise of [the B'nei] Yisrael
that they omitted absolutely nothing
of all the commands of Moshe and Aharon.238
And what is meant by {Hebrew Ref} ---they did so?
[This refers to the fact that] Moshe and Aharon, too,
did so.239
Verse 29: And Ad-noy.
Wherever it states {Hebrew Ref} (with the {Hebrew Ref} prefix),
it means He and His Divine court,
for the letter {Hebrew Ref} represents an addition
as one says, "so-and-so as well as so-and-so."240
Struck down every first-born son.241
Even if he was of another nation,
who was [at the time] in Egypt.
From the first-born son (of) Pharaoh.242
Pharaoh, too, was a first-born son,
but he was spared
from the fate of the [other] first-born sons.
It is he that is referred to when it states:
"It is for this reason that I have spared you
in order to show you My power in the Reed Sea."243 244
To
the first-born son of the captive.245
1. Because they rejoiced at the misfortune
of the Israelites.
Also, so that they might not say:
"It is our god
that brought the punishment [on the Egyptians]."
2. The first-born of the slave-girl is included [here],
because [this verse] lists [everyone]
from the most important246
[down] to the least important,
and the slave-girl's first-born son
is more important than the captive's first-born son.247
Verse 30: Pharaoh arose---
from his bed---
at night---
and not as is customary for kings
[to arise] three hours into the day.248
He---
first, and afterwards his servants.
This teaches us that he (Pharaoh)
made the rounds of his servants' houses
and made them get up.249
For there was no house where there were no dead.
If a first-born son was there, he died
If there was no first-born there,
then, the eldest of the household is regarded as a {Hebrew Ref} ,
as it is said: "I, too, will appoint him a {Hebrew Ref} ."250
251
An alternate explanation:
The Egyptian women were unfaithful to their husbands
and bore children from young unmarried men
and they (these men) thereby had many first-born sons,
sometimes [as many as] five to one woman,
each one being a first-born son to his father.252
Verse 31: He called for Moshe and Aharon that night.
This tells us that he (Pharaoh) went around
to the various entrances (i.e., districts) of the city
shouting, "Where does Moshe reside?---
Where does Aharon reside?"253 254
Both you---
the men.
And the B'nei Yisrael---
the infants.255
Go worship, etc., as you have said.256
Everything [shall be] as you have said
and not as I have said.
Void is [my statement:] "I will not send."257
Void is [my statement:] "Who and who are going?"258
Void is [my statement:]
"Only your sheep and cattle shall remain."259 260
Verse 32: Take your sheep and cattle too.
What is [stressed] {Hebrew Ref} ---as you have
said?261
[It alludes to:] "You yourself will place in our hands
[animals for] korbonos and burnt-offerings
take, as you have said."262
Bless me too.
[Meaning:] "Pray for me that I do not die,
for I am a first-born son."263
Verse 33: We are all dead men!
They said: "This is not the same as Moshe's decree
for he had said, 'Every first-born will die,'264
and here the ordinary ones265 are dying---
five or ten in the same house.266 267
Verse 34: Before it was leavened.268
The Egyptians did not let them procrastinate
long enough [for the dough] to become chametz.269
Their leftovers.
[I.e.,] what was left of their matzoh and maror.270
On their shoulders.271
Although they took with them many animals,
they nevertheless showed their love for the mitzvah.272
Verse 35: As Moshe said.
For he had told them in Egypt,
"Each man shall borrow from his friend."273 274
And clothing.
These were even more dear to them
than silver and gold.
the later [something is listed] in the verse
the dearer [it is].275 276
Verse 36: And they granted their request.
Even that which they did not request of them
they gave to them---
"You asked for one---take two and go!"277
They drained.
[As Onkelos translates it:] {Hebrew Ref} ---they
emptied.
Verse 37: From Ramseis to Sukkos.
[The distance between them] was 120 miles
but they came there in a moment,
as it is said:
"And I carried you on eagles' wings."278
Males---
who were twenty years and older.
Verse 38: A great mixture.
A mixture of various nations who were proselytes.
Verse 39: Matzoh cakes.
[ {Hebrew Ref} means:] cake made of unleavened bread.
Dough that has not leavened is called matzoh.
They had also not prepared provisions
for themselves---
for the journey.
This tells the praise of the Israelites,
that they did not say,
"How can we go out into the wilderness
without provisions?,"
but rather they had faith and they went.
This is what is explicitely told in the Prophets:
"I (G-d) remember to you the love of your youth,
the love of your betrothal [to Me],
when you followed Me into the wilderness---
into a land that was not sown."279
And what reward is set forth afterwards?
"Yisrael is hallowed to Ad-noy, etc."280 281
Verse 40: Living in Egypt.
After the other settlements282
where they settled as strangers
in a land that was not theirs.
Four hundred and thirty years.
Altogether,283 from when Yitzchok was born
until now, there were four hundred years.
[Our reckoning is from then]
because [only] from the time that Avraham had a child
could there be a fulfillment [of the prophecy]:
"For your descendant will be a stranger,"284
and thirty years passed
from when the decree
of "between the pieces" was decreed
until the birth of Yitzchok.285
One cannot say [that the 430 years was]
in the land of Egypt alone,
for Kehos was among those who came with Yaakov.286
Now go and calculate all his years287
and all the years of his son Amram288
and the eighty years
of Moshe [at the Exodus],
you will not find that they [add up] to so many.289
And you must admit [furthermore that]
Kehos had already lived many years
before he went down to Egypt
and many of Amram's years overlap into Kehos's years
and many of Moshe's eighty years
overlap into Amram's years,290
so that you will not find [even] 400 years
from their coming to Egypt [till the Exodus].
You are [therefore] forced to say
that their other settlements [even before Egypt]291
are considered {Hebrew Ref} (residing as strangers),
even in Chevron (though it is in Canaan)
as it is said:
"Where Avraham and Yitzchok resided."292
And it is also said [concerning Canaan]:
"The land of their residing
in which they resided temporarily."293
You must therefore say that [the prophecy]:
"For your offspring will be a stranger"
[begins] from the time he had an offspring.
[Now,] if you will count 400 years
from the birth of Yitzchok
you will find that from their coming to Egypt
until they left, there were 210 years.294
This was one of the things
that they (the Sages) altered
for King Talmai (Ptolemy).295 296
Verse 41: It was at the end of
[four hundred and] thirty years, etc.
And on that very day297
This tells us that the moment the bondage ended
G-d did not detain them for even the blink of an eye:
[This therefore tells us that] on the fifteenth of Nissan
the serving angels came to Avraham
to foretell to him (the birth of Yitzchok),298
On the fifteenth of Nissan Yitzchok was born
and on the fifteenth of Nissan
the decree of "between the pieces" was decreed.299 300
Verse 42: A night of vigil---301
to which G-d watched and looked forward
in order to fulfill His promise
to take them out of Egypt.
This night302 remains a night [of vigil] to Ad-noy.
This is the night about which He said to Avraham,
"It is on this night that I will redeem your children."303
A night of vigil for all the B'nei Yisrael
for their generations.
It is continuously protected from destructive forces.
As is said:
"He will not permit the destroyer, etc."304 305
Verse 43: This is the statute of the Pesach offering.
This section was told to them on the 14th of Nissan.306
[No] alien.
[So called] because his deeds have become alienated
from his Father in heaven.
Both a non-Jew and a Jewish apostate
are included [in the words {Hebrew Ref} ].307
Verse 44: You must circumcise him
and then he may eat it.308
["He" refers to] his master.
This teaches that his uncircumcised slaves
prevent him from partaking of the korbon Pesach;
This is the opinion of Rabbi Yehoshua.
Rabbi Eliezer says:
His uncircumcised slaves do not prevent him
from partaking of the korbon Pesach.
If so, what is the meaning of "And then he may eat it"?
[It refers to] the slave.309
Verse 45: A sojourner.
This refers to a stranger who settles in Eretz Yisrael.310
Hired worker.
This refers to a non-Jew.
But why does the Torah need to tell us this---
are they not uncircumcised---
and it states: No uncircumcised may eat of it?311
But [the answer is that it refers to]
a circumcised Arab or a circumcised Givonite312
who is either a {Hebrew Ref} or a {Hebrew Ref} .313 314
Verse 46: It must be eaten in one house---
as one group---
that those who were counted [as members] of it
shall not [break up] into two groups
and divide it up [among the two groups].
You say that [ {Hebrew Ref} means] one group
or maybe this is not so but
[it means] in one house as is its plain meaning
and it comes to teach that if they had begun
and were eating in the courtyard
and rain began to fall,
that they may not enter the house.315
Therefore, the Torah tells us:
"On the houses in which they will eat,"316
from this [we infer] that whoever eats it
may eat it in two places.317
You must not remove from the house.
[Meaning:] from the group.318
And you must not break any of its bones.
[A bone] that is edible
as, for example, if it has upon it
a kezayis piece of flesh,
there is the prohibition against
breaking the bone.
If it does not have upon it
a kezayis of flesh or marrow,
there is no prohibition against breaking the bone.319
Verse 47: The entire community of Yisrael
must make this offering.
Why is this said?
Because about the Pesach in Egypt it states:
"A lamb for a family"320
[i.e.,] they were assigned to it according to families;
I might therefore think
that this holds true for the Pesach of later generations.321
The Torah therefore tells us:
"The entire community of Israel shall make it."322 323
Verse 48: And wants to make the Pesach-offering.
I might think that when one converts
he must immediately do the korbon Pesach service,
the Torah therefore tells us:
"and he shall be like the native born"---
just as the native-born [brings the Pesach] on the 14th
so, too, the convert [brings it] on the 14th.324
But no uncircumcised male may eat it.325
[This is stated] to include [in the prohibition]
someone whose brothers have died
as a result of circumcision326
whereby he is not an apostate regarding circumcision,
and [his prohibition against eating it] cannot
be ascertained
from "any alien may not eat of it."327 328
Verse 49: One law, etc.
To equate the convert with the native-born
regarding the other mitzvos of the Torah.329
Chapter 13 - Rashi
Verse 2: That open the womb.
[Meaning:] that is the first to open the womb
as in: "( {Hebrew Ref} ) As one who makes an opening for
water,
[so is] the beginning of an argument."330
Similarly " {Hebrew Ref} "331---they will
open their lips
It is mine.332
"I have acquired them for Myself
by My having struck down the Egyptian first-born"333
Verse 3: Remember this day.
This teaches
that mention of the Exodus from Egypt should be made
every day.334
Verse 4: In the month of Aviv (Nissan)
But did they themselves not know
in which month they went out?
But this is what He said to them:
"See the kindness that He has bestowed upon you,
that He took you out in a month
in which it is fit to go out---
not hot, not cold and not raining.
So, too, is it said:
"He brings out prisoners {Hebrew Ref} ,"335
[ {Hebrew Ref} meaning:] a month that is {Hebrew Ref} (fit)
to go out.
Verse 5: To the land of the Canaanite, etc.
And although only five nations are enumerated
[nevertheless,] all seven nations336 are implied
because Canaan includes them all.
There was, however, one among the family of Canaan
who had no other name except "Canaanite."337 338
Swore to your fathers, etc.
Concerning Avraham it states:
"On that day Ad-noy made a covenant
with Avram, etc."339
Concerning Yitzchok it states:
"Stay temporarily in this land, etc."340
Concerning Yaakov it states:
"The land upon which you are lying, etc."341 342
A land flowing with milk and honey.343
Milk flows from the goats344
and the honey flows from the dates and figs345
This service.
[I.e., the service] of the korbon Pesach.
But was this not already stated above:
"When you come to the land, etc?"346
why (then) did he go back and restate it?
Because of something new that is introduced.
In the previous chapter it is stated,
"When your children will ask you,
'What is this service of yours?' "
Scripture [there] is speaking of the evil son,
for he excluded himself from the community.347
But here [it states] "You must tell your son,"
referring to the son
who does not [even] know what to ask,
whereby Scripture teaches you
that you must initiate conversation with him
with aggadic348 explanations
which attract the heart (i.e., arouse his interest).349
Verse 8: Because of this.
"Because I will fulfill his mitzvos,
such as these: Pesach, Matzo, and Maror.
Ad-noy did [this] for me.
This is an allusion350 to a response to the evil son,
saying: "Ad-noy did this for me"
---"for me, but not for you,
for had you been there [in Egypt]
you would not have been worthy
to be redeemed.351
Verse 9: It shall be to you as a sign.
The Exodus from Egypt will be to you as a sign---
on your hand and a reminder between your eyes.
Meaning: that you write these sections352
and tie them upon the head and upon the arm.
On your hand.
On the left hand.
This is why {Hebrew Ref} is written "full" (with a {Hebrew Ref} )
in the second section (v. 16)
so that it may be explained [as a contraction
of two words {Hebrew Ref} (the weak hand).
Verse 10: From year to year
(lit. days to days).
[ {Hebrew Ref} means] from year to year.
Verse 11: When Ad-noy brings you.
There are some of our Sages who learned from here
that the first-born of the wilderness were not sanctified.
The one whose opinion it is that they were sanctified
explains this "coming into [Eretz Yisrael]" thus:
If you will fulfill it (the sanctification of the first-born)
in the wilderness, you will merit entering the land
and you will [continue to] fulfill it there.353 354
He swore to you.
And where did He swear this to you?
[when He said,] "I will bring you
to the land
about which I raised My Hand [as an oath], etc."
And He will have given it to you.355
You should consider it
as if He had given it to you on the same day356
and do not consider it
as if it were an inheritance from your ancestors.357
Verse 12: You must set aside.
{Hebrew Ref} is a term denoting setting aside
similarly it says:
" {Hebrew Ref} ---You shall set aside
his inheritance for his daughter."358
That is dropped (born) by animals.359
One prematurely born where the mother "drops" him
and sends him out before his time.
Scripture teaches you [that though it will not survive]
that it is sanctified as a first-born
in so far as exempting the one born afterwards.360
Although even one not born prematurely
is also referred to as {Hebrew Ref}
as in {Hebrew Ref} ---"those born of your herds,"361
nevertheless,
here it refers only to one of premature birth
because it has already stated:
"everyone that is first to open the womb."362
Should you ask:
does it refer also to a first-born of an unclean animal?363
[I would answer:] the Torah already was explicit
elsewhere: "of your cattle and sheep."364
There is a possible alternate explanation.
{Hebrew Ref} it is to the first-born of man
that Scripture refers.365 366
Verse 13: Firstling donkey.
But not the firstling of any other unclean animal.
This is a Scriptural decree
because the Egyptian first-born are compared
to donkeys.367
Also because [the donkeys] were helpful to Israel
when they left Egypt
[for there was not a single Israelite
who did not take many donkeys]
loaded with the silver and gold of Egypt.368
Redeem with a sheep.
He gives a sheep to the kohein.369
and the firstling donkey is permitted to be used.
The sheep is not sacred in the possession of the kohein
You must break its neck.
He breaks its neck with an ax from behind
and kills it.
He caused the kohein a monetary loss.370
Consequently, he suffers a loss of his money.371
Redeem every first-born male among your sons.
His five selaim redemption value
is established in another place.372
Verse 14: When your son asks you at a later time.
There is a {Hebrew Ref} that is immediate373
and there is a {Hebrew Ref} that denotes a later time,
for example this one [of this verse],
and, for example: "( {Hebrew Ref} ) tomorrow your children will
say
to our children."
in the matter of the children of Gad and Reuvein.374
"What is this?"
[The question] of a dull child
who is unable to ask a profound question
and asks indefinitely, "What is this?"
Elsewhere it states:
"What are [the meanings] of the testimonies
the statutes, and the laws, etc.?"375
That is the question of the wise son.
The Torah thus speaks of four [different] sons:
The dull one,376 the wicked one,377
the one who does not know what to ask378
and the one who asks wisely.379
Verse 16: And for totafos between your eyes.
[ {Hebrew Ref} refers to] tephillin.
Since they consist of four compartments
they are called {Hebrew Ref} ---380
{Hebrew Ref} in the Kathphi language is two
{Hebrew Ref} in the Afriki language is two.381
Menachem records it in his machberes
with: "( {Hebrew Ref} ) and speak to the south"382
and: {Hebrew Ref} ---"Do not speak"383
[ {Hebrew Ref} and {Hebrew Ref} being] terms for
speaking,
corresponding to: "and a reminder between your eyes"384
which is said in the first section,
for whoever sees them tied between the eyes,
will remember the miracle
and speak about it.385
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