Lang: he;
Title: פרשת בא;
Content:
פרק י
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וְאֶת לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּוֹ.
(ב) וּלְמַעַן תְּסַפֵּר בְּאׇזְנֵי בִנְךָ וּבֶן בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת אֹתֹתַי אֲשֶׁר שַׂמְתִּי בָם וִידַעְתֶּם כִּי אֲנִי י״י.
(ג) וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר י״י אֱלֹהֵי הָעִבְרִים עַד מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַעַבְדֻנִי.
(ד) כִּי אִם מָאֵן אַתָּה לְשַׁלֵּחַ אֶת עַמִּי הִנְנִי מֵבִיא מָחָר אַרְבֶּה בִּגְבֻלֶךָ.
(ה) וְכִסָּה אֶת עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת הָאָרֶץ וְאָכַל אֶת יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן הַבָּרָד וְאָכַל אֶת כׇּל הָעֵץ הַצֹּמֵחַ לָכֶם מִן הַשָּׂדֶה.
(ו) וּמָלְאוּ בָתֶּיךָ וּבָתֵּי כׇל עֲבָדֶיךָ וּבָתֵּי כׇל מִצְרַיִם אֲשֶׁר לֹא רָאוּ אֲבֹתֶיךָ וַאֲבוֹת אֲבֹתֶיךָ מִיּוֹם הֱיוֹתָם עַל הָאֲדָמָה עַד הַיּוֹם הַזֶּה וַיִּפֶן וַיֵּצֵא מֵעִם פַּרְעֹה.
(ז) וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת הָאֲנָשִׁים וְיַעַבְדוּ אֶת י״י אֱלֹהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם.
(ח) וַיּוּשַׁב אֶת מֹשֶׁה וְאֶת אַהֲרֹן אֶל פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת י״י אֱלֹהֵיכֶם מִי וָמִי הַהֹלְכִים.
(ט) וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג י״י לָנוּ.
(י) וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן י״י עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶת טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם.
(יא) לֹא כֵן לְכוּ נָא הַגְּבָרִים וְעִבְדוּ אֶת י״י כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹה.
(יב) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה יָדְךָ עַל אֶרֶץ מִצְרַיִם בָּאַרְבֶּה וְיַעַל עַל אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת כׇּל עֵשֶׂב הָאָרֶץ אֵת כׇּל אֲשֶׁר הִשְׁאִיר הַבָּרָד.
(יג) וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ עַל אֶרֶץ מִצְרַיִם וַי״י נִהַג רוּחַ קָדִים בָּאָרֶץ כׇּל הַיּוֹם הַהוּא וְכׇל הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת הָאַרְבֶּה.
(יד) וַיַּעַל הָאַרְבֶּה עַל כׇּל אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִהְיֶה כֵּן.
(טו) וַיְכַס אֶת עֵין כׇּל הָאָרֶץ וַתֶּחְשַׁךְ הָאָרֶץ וַיֹּאכַל אֶת כׇּל עֵשֶׂב הָאָרֶץ וְאֵת כׇּל פְּרִי הָעֵץ אֲשֶׁר הוֹתִיר הַבָּרָד וְלֹא נוֹתַר כׇּל יֶרֶק בָּעֵץ וּבְעֵשֶׂב הַשָּׂדֶה בְּכׇל אֶרֶץ מִצְרָיִם.
(טז) וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַי״י אֱלֹהֵיכֶם וְלָכֶם.
(יז) וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַי״י אֱלֹהֵיכֶם וְיָסֵר מֵעָלַי רַק אֶת הַמָּוֶת הַזֶּה.
(יח) וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל י״י.
(יט) וַיַּהֲפֹךְ י״י רוּחַ יָם חָזָק מְאֹד וַיִּשָּׂא אֶת הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָיִם.
(כ) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל.
(כא) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה יָדְךָ עַל הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹשֶׁךְ.
(כב) וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַשָּׁמָיִם וַיְהִי חֹשֶׁךְ אֲפֵלָה בְּכׇל אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִים.
(כג) לֹא רָאוּ אִישׁ אֶת אָחִיו וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים וּלְכׇל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָם.
(כד) וַיִּקְרָא פַרְעֹה אֶל מֹשֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת י״י רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם.
(כה) וַיֹּאמֶר מֹשֶׁה גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַי״י אֱלֹהֵינוּ.
(כו) וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת י״י אֱלֹהֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲבֹד אֶת י״י עַד בֹּאֵנוּ שָׁמָּה.
(כז) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָם.
(כח) וַיֹּאמֶר לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אַל תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת.
(כט) וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ.
פרק יא
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה.
(ב) דַּבֶּר נָא בְּאׇזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב.
(ג) וַיִּתֵּן י״י אֶת חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי פַרְעֹה וּבְעֵינֵי הָעָם.
(ד) וַיֹּאמֶר מֹשֶׁה כֹּה אָמַר י״י כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם.
(ה) וּמֵת כׇּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה.
(ו) וְהָיְתָה צְעָקָה גְדֹלָה בְּכׇל אֶרֶץ מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה וְכָמֹהוּ לֹא תֹסִף.
(ז) וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה י״י בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל.
(ח) וְיָרְדוּ כׇל עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּחֲווּ לִי לֵאמֹר צֵא אַתָּה וְכׇל הָעָם אֲשֶׁר בְּרַגְלֶיךָ וְאַחֲרֵי כֵן אֵצֵא וַיֵּצֵא מֵעִם פַּרְעֹה בׇּחֳרִי אָף.
(ט) וַיֹּאמֶר י״י אֶל מֹשֶׁה לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם.
(י) וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כׇּל הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ.
פרק יב
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר.
(ב) הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה.
(ג) דַּבְּרוּ אֶל כׇּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת שֶׂה לַבָּיִת.
(ד) וְאִם יִמְעַט הַבַּיִת מִהְיוֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אׇכְלוֹ תָּכֹסּוּ עַל הַשֶּׂה.
(ה) שֶׂה תָמִים זָכָר בֶּן שָׁנָה יִהְיֶה לָכֶם מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ.
(ו) וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם.
(ז) וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר יֹאכְלוּ אֹתוֹ בָּהֶם.
(ח) וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ וּמַצּוֹת עַל מְרֹרִים יֹאכְלֻהוּ.
(ט) אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ רֹאשׁוֹ עַל כְּרָעָיו וְעַל קִרְבּוֹ.
(י) וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ.
(יא) וְכָכָה תֹּאכְלוּ אֹתוֹ מׇתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַי״י.
(יב) וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כׇל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכׇל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי י״י.
(יג) וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם.
(יד) וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַי״י לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחׇגֻּהוּ.
(טו) שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כׇּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי.
(טז) וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כׇּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכׇל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם.
(יז) וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם.
(יח) בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב.
(יט) שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כׇּל אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ.
(כ) כׇּל מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת.
(כא) וַיִּקְרָא מֹשֶׁה לְכׇל זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח.
(כב) וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזֹת מִן הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר.
(כג) וְעָבַר י״י לִנְגֹּף אֶת מִצְרַיִם וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח י״י עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגֹּף.
(כד) וּשְׁמַרְתֶּם אֶת הַדָּבָר הַזֶּה לְחׇק לְךָ וּלְבָנֶיךָ עַד עוֹלָם.
(כה) וְהָיָה כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר יִתֵּן י״י לָכֶם כַּאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת הָעֲבֹדָה הַזֹּאת.
(כו) וְהָיָה כִּי יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם.
(כז) וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַי״י אֲשֶׁר פָּסַח עַל בָּתֵּי בְנֵי יִשְׂרָאֵל בְּמִצְרַיִם בְּנׇגְפּוֹ אֶת מִצְרַיִם וְאֶת בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲווּ.
(כח) וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ.
(כט) וַיְהִי בַּחֲצִי הַלַּיְלָה וַי״י הִכָּה כׇל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה.
(ל) וַיָּקׇם פַּרְעֹה לַיְלָה הוּא וְכׇל עֲבָדָיו וְכׇל מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת.
(לא) וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה וַיֹּאמֶר קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי גַּם אַתֶּם גַּם בְּנֵי יִשְׂרָאֵל וּלְכוּ עִבְדוּ אֶת י״י כְּדַבֶּרְכֶם.
(לב) גַּם צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם וָלֵכוּ וּבֵרַכְתֶּם גַּם אֹתִי.
(לג) וַתֶּחֱזַק מִצְרַיִם עַל הָעָם לְמַהֵר לְשַׁלְּחָם מִן הָאָרֶץ כִּי אָמְרוּ כֻּלָּנוּ מֵתִים.
(לד) וַיִּשָּׂא הָעָם אֶת בְּצֵקוֹ טֶרֶם יֶחְמָץ מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם.
(לה) וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת.
(לו) וַי״י נָתַן אֶת חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת מִצְרָיִם.
(לז) וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף.
(לח) וְגַם עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד.
(לט) וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם צֵדָה לֹא עָשׂוּ לָהֶם.
(מ) וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה.
(מא) וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כׇּל צִבְאוֹת י״י מֵאֶרֶץ מִצְרָיִם.
(מב) לֵיל שִׁמֻּרִים הוּא לַי״י לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא הַלַּיְלָה הַזֶּה לַי״י שִׁמֻּרִים לְכׇל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם.
(מג) וַיֹּאמֶר י״י אֶל מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כׇּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ.
(מד) וְכׇל עֶבֶד אִישׁ מִקְנַת כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ.
(מה) תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ.
(מו) בְּבַיִת אֶחָד יֵאָכֵל לֹא תוֹצִיא מִן הַבַּיִת מִן הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ.
(מז) כׇּל עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ.
(מח) וְכִי יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַי״י הִמּוֹל לוֹ כׇל זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכׇל עָרֵל לֹא יֹאכַל בּוֹ.
(מט) תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם.
(נ) וַיַּעֲשׂוּ כׇּל בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה וְאֶת אַהֲרֹן כֵּן עָשׂוּ.
(נא) וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא י״י אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם.
פרק יג
(א) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(ב) קַדֶּשׁ לִי כׇל בְּכוֹר פֶּטֶר כׇּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא.
(ג) וַיֹּאמֶר מֹשֶׁה אֶל הָעָם זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא י״י אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ.
(ד) הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב.
(ה) וְהָיָה כִי יְבִיאֲךָ י״י אֶל אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָבַדְתָּ אֶת הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה.
(ו) שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַי״י.
(ז) מַצּוֹת יֵאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹא יֵרָאֶה לְךָ חָמֵץ וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכׇל גְּבֻלֶךָ.
(ח) וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה י״י לִי בְּצֵאתִי מִמִּצְרָיִם.
(ט) וְהָיָה לְךָ לְאוֹת עַל יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת י״י בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ י״י מִמִּצְרָיִם.
(י) וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה.
(יא) וְהָיָה כִּי יְבִאֲךָ י״י אֶל אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ.
(יב) וְהַעֲבַרְתָּ כׇל פֶּטֶר רֶחֶם לַי״י וְכׇל פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַי״י.
(יג) וְכׇל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה.
(יד) וְהָיָה כִּי יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ י״י מִמִּצְרַיִם מִבֵּית עֲבָדִים.
(טו) וַיְהִי כִּי הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג י״י כׇּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד בְּכוֹר בְּהֵמָה עַל כֵּן אֲנִי זֹבֵחַ לַי״י כׇּל פֶּטֶר רֶחֶם הַזְּכָרִים וְכׇל בְּכוֹר בָּנַי אֶפְדֶּה.
(טז) וְהָיָה לְאוֹת עַל יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ י״י מִמִּצְרָיִם.
===
Lang: en;
Title: Parashat Bo;
Content:
Chapter 10
(1) Hashem said to Moshe, "Come to Paroh, for I have made his heart and the hearts of his servants heavy, so that I may place these signs in his midst,
(2) and so that you shall recount to your son and your son's son how I toyedthat I toyed | אֵת אֲשֶׁר הִתְעַלַּלְתִּי – Alternatively: "that I wrought", but see R"Y Kara and Shadal that though the root "עלל" can mean simply "to perform an action", in the hitpael form, when followed by the preposition "ב", the word has the connotation of mocking another. with Egypt, and the signs that I set among them, and you shall know that I am Hashem."
(3) Moshe and Aharon came to Paroh and said to him, "Thus says Hashem the God of the Hebrews, 'Until when will you refuse to humble yourself before me? Send out My people that they may serve Me.
(4) For, if you refuse to send out My people, behold, tomorrow I will bring locustslocusts | אַרְבֶּה – The Hebrew utilizes a collective noun, referring to the locusts as a singular entity, and using singular verb forms in connection to it (with the exception of verse 6). For clarity, the English utilizes the plural throughout. into your borders.
(5) And they will cover the surfacesurface of | עֵין – For similar usage, see Bemidbar 22:5. Literally: "eye", but the word also takes related meanings such as "appearance" (as in Bemidbar 11:7) or "visible surface" (see Rashi and R. Avraham b. HaRambam). Cf. Ralbag who reads the word literally, that the swarms of locusts were to block the eyes of the people of the land. Targum Onkelos and Abarbanel instead suggest that the word refers to the sun, "the eye of the world". of the land and it will not be possible to see the land. They will consume the rest of the remnant that is leftrest of the remnant… | יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת – The threefold repetition of the concept of a "remnant" highlights the vastness of the earlier devastation and how soon nothing at all will remain. to you from the hail and they will consume every tree that grows for you in the field.
(6) They will fill your houses and the houses of your servants and the houses of all the Egyptians, the likes of which your fathers and your fathers' fathers have not seen from the day they were on the land until this day.'" He turned and went out from Paroh.
(7) Paroh's servants said to him, "Until when shall this be a trap for us? Send out the people and they will serve Hashem, their god.your god | אֱלֹהֵיכֶם – The translation has not capitalized "god", assuming that from the perspective of Paroh, Hashem was but one of many gods. Do you not yet know that Egypt is lost?"is lost | אָבְדָה – Alternatively: "is ruined" or: "has perished".
(8) Moshe and Aharon were returned to Paroh, and he said to them, "Go and serve Hashem, your god. Who are those going?"Who are those going | מִי וָמִי הַהֹלְכִים – Literally: "who and who are going", perhaps with the meaning: "Who exactly will be going?"
(9) Moshe said, "With our young and our old we shall go. With our sons and daughters, our sheep and cattle we shall go, for we have a festival for Hashem."
(10) He said to them, "So may Hashem be with youSo may Hashem be with you | יְהִי כֵן י"י עִמָּכֶם – From the continuation it is evident that Paroh is speaking sarcastically. when I send you and your little ones out! See, for evil is before your faces.for evil is before your faces | כִּי רָעָה נֶגֶד פְּנֵיכֶם – The meaning might be: "the evil you are plotting is evident on your faces" (R"Y Bekhor Shor, and see R"Y Kara and Rashbam similarly) or: "the evil you are plotting will be turned against you" (Targum Onkelos). Both variations assume that Paroh believed the people were not planning on returning. Cf. Ramban and Shadal: "evil will fall upon you", with Paroh referring to his own punishing of the nation. Rashi and Cassuto alternatively suggest that "רָעָה" is a proper noun, the name of the Egyptian sun god, Ra, or a star, who Paroh believed would harm the Israelites.
(11) Not so! Now, the men shall go and serve Hashem, for that is what you request." And heHe drove them out | וַיְגָרֶשׁ אֹתָם – The subject of the verb is unstated. Such elliptical constructions are somewhat common. Compare Bereshit 48:1-2. drove them out from before Paroh.
(12) Hashem said to Moshe, "Stretch forth your hand over the land of Egypt for the locusts,for the locust | בָּאַרְבֶּה – See Rashi. Alternatively: "in the direction of the locust" (Sforno, R. D"Z Hoffmann). and they shall rise over the land of Egypt and eat all the herbs of the land, all that the hail has left."
(13) Moshe stretched forth his staff over the land of Egypt and Hashem led in an east windeast | קָדִים – The root "קדם" means "to be in front". In the ancient near east, people oriented themselves to the sun, so "forward" is equivalent to "east". on the land all that day and all the night. When morning came, the east wind bore the locusts.
(14) The locusts rose over all of the land of Egypt, and came to rest in all the borders of Egypt, very severe. Beforehand there were no locusts like them and afterwards there will not be as such.
(15) It covered the surface of all the landIt covered the surface of all the land | וַיְכַס אֶת עֵין כׇּל הָאָרֶץ – Compare Hashem's words in verse 5 when relaying the command: "it will cover the surface of the land". The extra word "all" in our verse highlights the severity of the plague. and the land was darkened.was darkened | וַתֶּחְשַׁךְ – See R"Y Bekhor Shor that the swarms of locusts caused so much shade that it darkened the land. Cf. Abarbanel that they blocked the sun, which was "עֵין כׇּל הָאָרֶץ" (see the note on verse 5). It ate all the herbs of the land and all the fruit of the trees that the hail had left; and there was no green on the tree or on the herbs of the field in all of the land of Egypt.
(16) Paroh hurried to call Moshe and Aharon, and he said, "I have sinned against Hashem, your god, and against you.
(17) Now, please pardon my sin just this time, and entreat Hashem your god, that He only remove from me this death."this death | הַמָּוֶת הַזֶּה – He likely refers to the plague as "death" as it would bring famine in its wake (R"Y Bekhor Shor and others).
(18) He went out from Paroh and entreated Hashem.
(19) Hashem turned aroundturned around | וַיַּהֲפֹךְ – See Rashbam and Ibn Ezra that Hashem shifted the direction of the wind; an east wind had brought the locusts, and a west wind was to remove them. a very strong west wind,west wind | רוּחַ יָם – Literally: "sea wind" but in Tanakh the "sea" refers to the west for this is the direction of the Mediterranean Sea from the perspective of one living in Canaan. and it bore the locusts and thrust them into the Sea of Reeds. Not one locust remained in all the borders of Egypt.
(20) Hashem strengthened Paroh's heart and he did not send out the Children of Israel.
(21) Hashem said to Moshe, "Stretch forth your hand to the sky and let there be darkness upon the land of Egypt, that the darkness will be felt."darkness will be felt | וְיָמֵשׁ חֹשֶׁךְ – This assumes that the root of "וְיָמֵשׁ" is "משש", to feel. The verse might refer to the fact that the air was thick with vapors or dust, making the darkness tangible (Ibn Ezra) or to the groping of sightless individuals (Shadal). Cf. Rashi and Rashbam: "and the darkness darkened", reading "וְיָמֵשׁ" as a shortened form of "ויאמש", to turn dark. [See Shemuel II 22:40 and Yeshayahu 14:20 for other words which occasionally lose the "א" of the root]. Cf. the opinion in Ibn Ezra which connects the verb to the root "מושׁ", to remove, suggesting: "but darkness was removed (from Israel)", with the verse contrasting the fate to befall Egypt and Israel.
(22) Moshe stretched forth his hand, to the sky and there was absolute darknessabsolute darkness | חֹשֶׁךְ אֲפֵלָה – The two words are somewhat synonymous, though Malbim suggests that "אֲפֵלָה" is a more intense form. Literally the phrase might be translated as: "darkness (and) blackness", but see R. D"Z Hoffmann that the juxtaposition of the two words simply serves to strengthen the concept. in all of the land of Egypt for three days.
(23) They did not see one another and no one rose from his placetheir place | מִתַּחְתָּיו – See Rashbam and Ibn Ezra that the connotation is that they did not leave their homes, pointing to similar usage in Shemot 16:29. Cf. Shemot Rabbah that the Egyptians literally did not move from their spots. for three days, but for all of Israel there was light in their dwelling places.dwelling places | בְּמוֹשְׁבֹתָם – This could refer either to the region of Goshen (Shadal) or to Israelite homes even in Egypt proper (Rashbam). The difference relates to whether one holds that the differentiation in the plagues was geographic or ethnic. For discussion, see Whom and Where Did the Plagues Strike.
(24) Paroh called Moshe and Aharon, and he said, "Go serve Hashem. Only your sheep and cattle shall remain. Your little ones, also, may go with you."
(25) Moshe said, "You, too, shall give into our hands sacrifices and burnt offerings, and we shall make them for Hashem, our God.
(26) Also our livestock will go with us; not a hoof shall be left, for we will take from it to serve Hashem, our God, and we will not know with what we shall serve Hashem until we come there."
(27) Hashem strengthened Paroh's heart and he was not willing to send them out.
(28) Paroh said to him, "Go away from me! Be careful! Do not see my face again, because on the day you see my face you shall die!"
(29) Moshe said, "As you said;as you said | כֵּן דִּבַּרְתָּ – Alternatively: "You have spoken well", understanding "כֵּן" to mean "right" or "true", as per its usage in Bereshit 42:31 and Bemidbar 27:7 (Rashi and Ibn Ezra). I will not see your face again."
Chapter 11
(1) Hashem saidHashem said | וַיֹּאמֶר י"י – Alternatively: "Hashem had said" (Ibn Ezra). It is not clear when this prophecy was relayed, whether Moshe received a revelation while still in the palace (Rashbam), or whether these words are a flashback to the prophecy of chapters 3-4 (Ibn Ezra). to Moshe, "I will bring one more plague on Paroh and on Egypt, and afterwards he will send you out from this place. When he sends you out, it shall be complete;shall be complete | כָּלָה – The connotation is either that this time Paroh will finally send everyone out (Rashi, Rashbam), or that he will send them out permanently (Netziv). The difference might relate to the question of whether, even at the very end, Paroh agreed to let the people leave for only a three day journey, or if by then he knew that they were not planning on returning. See Three Day Journey. Cf. Targum Yerushalmi (Yonatan): "he (Paroh) will be destroyed", with "כָּלָה" connoting destruction, finishing something off. he shall surely drive you out from this place.
(2) Now,Now | נָא – See Ibn Ezra. Alternatively: "Please" and see Rashi and R. Hirsch regarding why Hashem would need to entreat the nation to request gold and silver objects from their neighbors. speak in the hearing of the people, that each man askshall ask | וְיִשְׁאֲלוּ – See the note on Shemot 3:22. of his fellow, and every women of her fellow, silver vessels and gold vessels."
(3) Hashem granted the people favor in the eye of the Egyptians. The man Moshe, too, was very greatwas very great | גָּדוֹל מְאֹד – In other words, he was very respected. The verse might be implying that it was for this reason that the Egyptians were willing to give many objects (Ibn Ezra, Sforno). in the land of Egypt, in the eyes of Paroh's servants, and in the eyes of the people.eyes of the people | וּבְעֵינֵי הָעָם – The verse can refer to either the Egyptians or Israelites (see Ramban for discussion of both options).
(4) Moshe said, "Thus says Hashem, 'When the night splits,When the night splits | כַּחֲצֹת הַלַּיְלָה – In other words: "At midnight". See Rashi and Rashbam that "חצות" is an infinitive and the "כ" is a marker of time, meaning: "when". Cf. Midrash Aggadah: "about midnight" reading "חֲצֹת" as a noun and the "כ" as a marker of comparison. The Midrash suggests that Moshe said "about midnight" in case the Egyptian astrologers mistook the exact time and thought he was lying. I will go out in the midst of Egypt,
(5) and every firstborn in the land of Egypt, from the firstborn of Paroh who sits on his thronewho sits on his throne | הַיֹּשֵׁב עַל כִּסְאוֹ – The connotation is likely: "who was in line for the throne" (Targum Onkelos and others), but see Hoil Moshe on 12:29, that perhaps there was a co-regency and Paroh's son had already been anointed king. to the firstborn of the maidservant who is behind the mill,behind the mill | אֲשֶׁר אַחַר הָרֵחָיִם – Later, when these words come to fruition, the verse states instead: "to the firstborn of those in captivity" (Shemot 12:29), but see Rashi that the two might be equivalent as prisoners were often forced to grind at the millstone (as seen in Shofetim 16:21). and every firstborn of the animals, shall die.
(6) There shall be a great cry throughout the land of Egypt, the likes of whichthe likes of which | כָּמֹהוּ – This word is written in the masculine despite the fact that it appears to modify "צְעָקָה" which is feminine (and takes the feminine adjective, "גְדֹלָה"). See Rashbam that this is but one example of many verses in which a word is treated as both masculine and feminine. For other examples, see Dual Gendered Nouns. Cf. Sforno that "כָּמֹהוּ" modifies not "צְעָקָה", but the word "לילה" of verse 4. has not been, and the likes of which will not be again.
(7) And against all of the Children of Israel a dog won't whet its tongue,a dog won't whet its tongue | לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ – See Rashi that "חרץ" means to sharpen, like the adjective "חָרוּץ", sharp (Yeshayahu 41:15 and Mishlei 21:5). The idiom suggests that no harm came to the Children of Israel, even via the bark or bite of a dog. Compare the similar phrase in Yehoshua 10:21, "לֹא חָרַץ לִבְנֵי יִשְׂרָאֵל לְאִישׁ אֶת לְשֹׁנוֹ". from man to animal, so that you shall know that Hashem separates between Egypt and Israel.
(8) And all your servants shall come down to me and bow to me, saying: Get out, you and all the people who follow you,who follow you | אֲשֶׁר בְּרַגְלֶיךָ – Compare Devarim 11:6, Shofetim 4:10 and Shemuel I 25:27. Literally: "at your feet". and afterwards I shall go out.'" And he went out from Paroh in a flare of anger.
(9) Hashem saidHashem said | וַיֹּאמֶר י"י – Alternatively: "Hashem had said", in the past perfect, with this verse and the next serving as a summary for the entire plague narrative, noting how Hashem from the very beginning had said that Paroh would be obstinate (Ibn Ezra and others). to Moshe, "Paroh will not listen to you, so that I can multiply my wonders in the land of Egypt."
(10) And Moshe and Aharon had donehad done | וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ – This construction of the past tense, where the verb follows the subject, indicates the past perfect tense, with the verse serving to conclude the unit and summarize how Moshe and Aharon had done as commanded (Ramban, Shadal). all these signs before Paroh, but Hashem had strengthened Paroh's heart and he had not sent out the Children of Israel from his land.
Chapter 12
(1) Hashem said to Moshe and Aharon in the land of Egypt, saying,
(2) "This monthThis month | הַחֹדֶשׁ הַזֶּה – The Hebrew word for month relates to the word "חדש", new, referring to the new moon (Chizkuni). Hashem tells Moshe that the people should count the months of the year starting with Nissan, the month in which the Exodus took place. shall be for you the head of months, the first of the months of the year for you.
(3) Speak to the entire congregation of Israel, saying, 'On the tenth of this month each man shall take a lamblamb | שֶׂה – The word "שֶׂה" is ambiguous and can refer to either a lamb or a kid, as verse 5 states: "you may take from the sheep or the goats". for a father's house,a father's house | לְבֵית אָבֹת – The term appears to refer to an extended family unit presided over by the father. Cf. R. D"Z Hoffmann that it refers to the nuclear family and that this clause and the next are somewhat synonymous, with the second simply being more specific. a lamb for a household.a lamb for a household | שֶׂה לַבָּיִת – See Targum Yerushalmi (Yonatan) and Rashi that the connotation is that if the extended family is small, then a lamb might suffice for all; but if they are many, they should take one lamb per household.
(4) And if a house is too small for a lamb, he and his neighbor who is close to his house shall take in proportion to the people;in proportion to the people | בְּמִכְסַת נְפָשֹׁת – The noun "מכסה" appears only here and in Vayikra 27:23, where it relates to computation and might be translated as "proportionate". The similar noun "מֶכֶס" also refers to a proportion paid to tax. Others translate similarly: "according to the number of people" (Rashi) or "according to the portion of people" (Ibn Ezra). according to that which each person eats you should apportionapportion | תָּכֹסּוּ – See Ibn Ezra. Similarly: "count" or "compute" (Rashi and others). This verb appears only here. the lamb.
(5) An unblemished lamb, one year old, shall be for you; you may take from the sheep or the goats.
(6) It shall be in your safekeepingsafekeeping | לְמִשְׁמֶרֶת – The word has the connotation of both keeping and watching over something, leading the Sages to learn from this verse that one has to inspect the Pesach sacrifice for possible blemishes four days before it is slaughtered (Bavli Pesachim 96a). until the fourteenth day of this month, and the whole assembly of the congregation of Israel will slaughter it at twilight.twilight | בֵּין הָעַרְבָּיִם – Literally: "between the evenings" or "between the settings (of the sun)", perhaps referring to the time between sunset and darkness (Targum Onkelos, first opinion in Ibn Ezra, Shadal). Ibn Ezra brings support from a comparison of Shemot 27:21 and 30:8, which would appear to equate "בֵּין הָעַרְבָּיִם" with evening. Alternatively, the word means: "afternoon" (see Rashi and the second opinion in Ibn Ezra). This reading is motivated by the halakhic definition of "בֵּין הָעַרְבָּיִם"(understood as the period of time beginning soon after midday) and by the fact that the Pesach was sacrificed in the Temple in the afternoon rather than towards evening (Bavli Pesachim 58a). R. Saadia Gaon and Shadal, though, posit that in Egypt, when each person slaughtered the Pesach in his own home, less time was needed, and so the original sacrifice might have been slaughtered later than the sacrifice of future generations.
(7) They shall take from the blood and put it on the two doorposts and the lintellintel | הַמַּשְׁקוֹף – This word appears only in our chapter. Rashi suggests that it relates to the Aramaic "שקיף", meaning to beat, referring to the place where the door hits its frame when closing, the lintel. Rashbam reaches the same definition, but instead connects the noun to the Hebrew root "שקף" to look, noting that the upper door frame is seen by all. Cf. Ibn Ezra who suggests: "window", pointing to the phrase "חַלּוֹנֵי שְׁקֻפִים" in Melakhim I 6:4. of the houses in which they eat it.
(8) They shall eat the flesh on that night; roasted in fire, with unleavened bread and withwith | עַל – See Radak (Bereshit 32:12) that though "עַל" is normally translated as "on", it can sometimes takes the meaning of "with" or "in addition to". See, for example, verse 9 here, Bereshit 32:12, Bemidbar 19:5, and Yirmeyahu 3:18. bitter herbs they shall eat it.
(9) Do not eat of it rawraw | נָא – Though normally translated as either "please" or "now", see Targum Onkelos, Dunash and Ibn Janach that here it means raw, with Dunash noting that the word relates to the similar Arabic. Cf. Ibn Ezra who attempts to maintain the common usage, translating the clause: "do not eat from it (as it is) now", i.e. raw. Compare Machberet Menachem: "broken". He relates the adjective to the verb "הניא", which he understands to mean "break". See נָא for further discussion and analysis. or boiled at allboiled at all in water | וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם – Literally: "boiled, boiled in water", with the first word being an adjective and the second a verb. This translation, however, views the doubling as a means of intensifying the prohibition. Alternatively, it might serve as a clarification since "בשל" can also be used simply to mean "cooked" (Ibn Ezra). It is also possible that the different terms refer to different types of boiling, or highlight that boiling in any liquid, including water, is prohibited (Targum Yerushalmi (Yonatan)). in water, but rather roasted in fire, its head, withwith | עַל – See Ibn Ezra and see the note on verse 8. its legs and with its innards.
(10) Do not leave from it until morning; what is left of it until morning you shall burn in fire.
(11) Thus shall you eat it: your hips belted, your sandals on your feet, and your staffs in your hand. You shall eat in a hurry; it is a PesachPesach | פֶּסַח – The name of the sacrifice is explained in verse 13, where we are told that God will "pass over", or perhaps: "have mercy on" (וּפָסַחְתִּי) the Israelites. See the footnote there. For discussion of the import and purpose of the Pesach sacrifice and its accompanying rites, see Purpose of the Pesach. for Hashem.
(12) I shall pass through the land of Egypt on that night and strike all the firstborns in the land of Egypt, from man to animal; and on all the gods of Egyptgods of Egypt | אֱלֹהֵי מִצְרַיִם – Alternatively: "leaders of Egypt", reading "אלהים" in it secular sense of judge or leader, as per its usage in Shemot 22:8 and elsewhere (R"Y Bekhor Shor). This assumes that not only firstborns were killed in the final plague, but also those "first in rank", important people. I will execute judgments. I am Hashem.
(13) The blood shall be a sign for yousign for you | לָכֶם לְאֹת – On one hand this verse states that the sign was meant "for you", for the Israelites, yet it simultaneously implies that it was necessary for God to know over which houses to skip. Why, though, would God need a sign? For discussion, see Purpose of the Pesach. on the houses in which you are, and I shall see the blood and skip overskip over | וּפָסַחְתִּי – Often translated as: "pass over"; hence the English name of the holiday. See Rashi, Rashbam (on verse 11) and R"Y Bekhor Shor, who note the many verses where the verb means to skip or limp (Shemuel II 4:4, Melakhim I 18:21, and 18:26). Cf. Targum Onkelos: "I will have mercy" or: "I will protect". This reading is supported by Yeshayahu 31:5 where the word is parallel to the verbs "escape" and "deliver". See the dispute in Mekhilta DeRabbi Yishmael where both options are already raised. you, that there not be among you a plague for destructionplague for destruction | נֶגֶף לְמַשְׁחִית – See this usage of the noun "ְמַשְׁחִית" in Yechezkel 5:16 and Mishlei 18:9. Alternatively: "a plague of the destroyer" (see R. D"Z Hoffmann who brings both options, and compare verse 23). Others translate: "a deadly plague" (R. Hirsch). when I strike the land of Egypt.
(14) And this day shall be a memorial for you, and you shall celebrate it as a festival for Hashem; throughout your generations, as an everlasting statute you shall celebrate it.
(15) You shall eat unleavened bread for seven days; indeed, on the first day, you shall removeshall remove | תַּשְׁבִּיתוּ – See, however, Ibn Ezra, R"Y Bekhor Shor, and others that the implication is that by the first day "you shall have removed" all leavening (for the prohibition is already in effect when the holiday starts). They compare this formulation to Bereshit 2:2 which similarly states that "on the seventh day God completed His work", while the connotation is that He had already completed it by then. leaven from your home, for all who eat leavened bread from the first day to the seventh day,from the first day to the seventh | מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי – In the Hebrew this clause is found at the very end of the verse, but see Ibn Ezra that it nonetheless modifies "all who eat…". that person shall be cut offthat person shall be cut off | וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא – Alternatively: "that soul…". The verse might refer to an early death, dying childless, or to being excommunicated from the community. See commentators on Bereshit 17:14, where the punishment is first mentioned. from Israel.
(16) And the first day shall be a holy convocation,a holy convocation | מִקְרָא קֹדֶשׁ – Though the root "קרא" is usually translated as "call", "proclaim" or "read", see Shadal that it can also mean assemble (as in Yeshayahu 31:4) , for one congregates via a summoning. [Similarly, the roots "זעק" and "צעק" can mean both: "cry out" and "gather", as in Shofetim 4:4 and 4:13.] Other translations include: "a holy proclamation", referring to a day which you proclaim (קרא) as holy through your actions (Rashi), or: "a holy occurrence" (Targum Onkelos, perhaps reading "מִקְרָא" as if written "מקרה", an event). and the seventh day shall be a holy convocation for you; no work shall be done on them; only that which each person must eat, that alone shall be done for you.
(17) And you shall keep the Unleavened Bread,keep the Unleavened Bread | וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת – See R. D"Z Hoffmann that the phrase is an elliptical construction, and should read as if written: "וּשְׁמַרְתֶּם אֶת חג הַמַּצּוֹת", observe (the Festival) of Unleavened Bread. Cf. Mekhilta DeRabbi Yishmael: "watch the unleavened bread", understanding that the nation must watch that the bread not reach a stage of leavening, and see R. Hirsch who compares this command to that in verse 6, where the nation is told to safeguard the lamb. Cf. Ralbag who translates: "Remember the (matter of) unleavened bread", noting that the roots "שמר" and "זכר" (remember) are somewhat synonymous and can be interchanged, as they are in the two versions of the Decalogue. for on this very day I broughtI brought | הוֹצֵאתִי – Alternatively: "I will bring" in the future, for the Exodus has not yet occurred (Ibn Ezra). However it is also possible that Moshe did not relay these laws of the seven day holiday to the people until after the Exodus, or even that Hashem first commanded them to Moshe only then (Ibn Ezra). See Chametz and Matzah in Pesach Mitzrayim for further discussion. your hosts out of the land of Egypt. And you shall keep this day throughout your generations, as an everlasting statute.
(18) In the first,in the first | בָּרִאשֹׁן – In other words: "in the first month". See Ibn Ezra who notes a similar elliptical construction in Bereshit 8:5. on the fourteenth day of the month, in the evening, you shall eat unleavened bread until the twenty-first day of the month in the evening.
(19) For seven days leaven shall not be found in your houses. All who eat that which is leavened, that person shall be cut off from the congregation of Israel, whether a sojournersojourner | בַּגֵּר – See, though, Mekhilta DeRabbi Yishmael and others that the verse refers to a proselyte (a "גר צדק"), with the verse highlighting that even though the holiday is commemorating a national event of which he was not part, he is nonetheless obligated. Compare Ibn Ezra. or native of the land.
(20) Anything that is leavened you shall not eat; in all your dwelling places you shall eat unleavened bread.'"
(21) Moshe called all the elders of Israel and said to them, "Draw outDraw out and take | מִשְׁכוּ וּקְחוּ – See Mekhilta DeRabbi Yishmael that whoever had one in his flock, was to drag it out and whoever did not, was to get one. [See also Hoil Moshe who reads the "ו" of "וּקְחוּ" to mean: "or"]. Ramban, instead, suggests that it was necessary to "draw in" the sheep since the flocks were far away, as sheep were an abomination in the eyes of the Egyptians. Cf. Shadal and R. D"Z Hoffmann: "go and take" or: "gather and take" (Hoil Moshe), pointing to similar usage of the root "משך" in Shofetim 4:7 and 20:37. and take for yourselves sheepsheep | צֹאן – The word can actually refer to either sheep or goats, as per verse 5 (Mekhilta DeRashbi). according to your families, and slaughter the Pesach.
(22) Take a bunch of hyssop and dip it in the blood that is in the basin,in the basin | בַּסַּף – Alternatively: "on the threshold". The word can sustain both meanings. Compare its usage in Melakhim I 7:50 and in Yeshayahu 6:4, and see the dispute in Mekhilta DeRabbi Yishmael. and touch the lintel and the two door posts with the blood that is in the basin. And, as for you, no man shall go forth from the entrance of his house until morning.
(23) And Hashem will pass through to plague the Egyptians, and He will see the blood on the lintel and on the two doorposts, and Hashem will skip over the entrance and will not let the destroyerthe destroyer | הַמַּשְׁחִית – Alternatively: "the destruction". See the note on verse 13. On the nature of this "destroyer" and its relationship to Hashem, see Purpose of the Pesach. comes into your houses to plague.
(24) You shall keep this matter as a statute, for you and your sons, forever.
(25) When you come to the land that Hashem will give you, as He spoke, you shall keep this service.
(26) When your children say to you, 'What is this service to you?',
(27) you shall say, 'It is a Pesach sacrifice for Hashem, who skipped over the houses of the Children of Israel when He plagued the Egyptians and saved our households.'" And the people inclined their heads and bowed.
(28) The Children of Israel went and did as Hashem commanded Moshe and Aharon; so they did.
(29) At midnight, Hashem struck all the firstborns of the land of Egypt, from the firstborn of Paroh, who sits on his throne,sits on his throne | הַיֹּשֵׁב עַל כִּסְאוֹ – See the note on Shemot 11:5. to the firstborn of the captive who was in the dungeon,dungeon | בְּבֵית הַבּוֹר – Literally: "pit house", but apparently referring to some sort of prison, similar to the term "בֵּית הַסֹּהַר" in Bereshit 39:21 (R. D"Z Hoffmann). and every firstborn of the animals.
(30) Paroh rose in the night, he and all his servants and all of Egypt, and there was a great crying in Egypt for there was no house in which there was no dead.
(31) He called to Moshe and Aharon in the night, and said, "Rise and go forth from the midst of my people, both you and the Children of Israel,both you and the Children of Israel | גַּם אַתֶּם גַּם בְּנֵי יִשְׂרָאֵל – Literally: "also you and also the Children of Israel", and see similarly in the next verse. and go and serve Hashem as you have spoken.
(32) Take both your sheep and your cattle, as you have spoken, and go! And bless me, too."
(33) Egypt pressed uponpressed upon | וַתֶּחֱזַק... עַל – Literally: "were strong upon…", the same verb used as when describing the hardening of Paroh's heart. See Shemuel II 24:4, Melakhim 11 4:8, and Yirmeyahu 20:7 for other examples where the verb takes the connotation of "urge", "prevail upon" or the like. the people to hurry to send them out, for they said, "We are all dying."
(34) The people carried their dough before it had leavened, their kneading bowlskneading bowls | מִשְׁאֲרֹתָם – See Devarim 28:5 where the word is paired with the noun "טֶנֶא", a basket, suggesting that this, too, is a receptacle. It might derive from "שאור", leaven, thus referring specifically to a bowl for dough (Abarbanel Shemot 7:28). Cf. Shadal that the word might secondarily refer to the dough itself, noting that it was more likely that the nation would have wrapped and carried their dough than their vessels. Cf. Mekhilta DeRabbi Yishmael: "leftovers", referring to the leftover matzot and bitter herbs from the Pesach meal. This translation connects the word "מִשְׁאֲרֹתָם" to the root "שאר", to be left over). wrapped in their garments on their shoulders.
(35) And the Children of Israel had donehad done | עָשׂוּ – See Malbim that this construction of the past tense, in which the verb follows the subject, as opposed to the expected: "וַיַּעֲשׂוּ בְנֵי יִשְׂרָאֵל", indicates the past perfect. Alternatively: "did" (Josephus Antiquities 2:15:6). As Hashem had commanded Moshe to request the vessels already after the plague of darkness, it is not clear if our verse is referring back to what already occurred or if the command was first implemented now. See Reparations and Despoiling Egypt for the ramifications of each reading. according to the word of Moshe, and they had asked of Egypt silver vessels and gold vessels and garments.
(36) And Hashem had grantedHashem had granted | וַי"י נָתַן – See the previous note that this is a past perfect construction. the people favor in the eyes of the Egyptians, and they gave them what they asked,gave them what they asked | וַיַּשְׁאִלוּם – See Rashbam. Alternatively: "they lent them", and see the note on Shemot 3:22 and discussion in Reparations and Despoiling Egypt. and they despoileddespoiled | וַיְנַצְּלוּ – See the note on Shemot 3:22. Egypt.
(37) The Children of Israel travelled from Ramses to Sukkot, about six hundred thousand on foot, the men, excluding the little ones.
(38) And also a mixed multitudea mixed multitude | עֵרֶב רַב – This might refer to Egyptians or members of other nations who intermingled with the Israelites and accompanied them as they left. According to Ibn Ezra and others they are equivalent to the "אֲסְפְּסֻף" ("those who gathered") in Bemidbar 11:4. went up with them, and sheep and cattle, very muchvery much | כָּבֵד מְאֹד – Literally: "very heavy", the same adjective used numerous times to describe Paroh's inflexible heart. livestock.
(39) They baked the dough that they had brought out of Egypt into unleavened cakes, for it was not leavened since they were driven out from Egypt and could not linger, and even provisions they had not prepared for themselves.
(40) And the dwelling that the Children of Israel dwelled in Egypt was four hundred and thirty years.four hundred and thirty years | שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה – Literally: "thirty years and four hundred years". On the discrepancy between this number and the four hundred years mentioned in Bereshit 15:13, the four generations mentioned in Bereshit 15:16, and the genealogy list of Shemot 6 which allows for a maximum of 350 years from the descent to Egypt until the Exodus, see Duration of the Egyptian Exile .
(41) At the end of four hundred and thirty years, on that very day, all the hosts of Hashem went forth from the land of Egypt.
(42) It is a night of safeguardingNight of safeguarding | לֵיל שִׁמֻּרִים – See Ibn Ezra that Hashem is referring to His having guarded the nation during the plague. Alternatively: "night of watching" or "night of vigils", referring to the fact that Hashem had been anticipating and watching for this night to redeem the people and keep His promise to Avraham (Rashi, Rashbam, and compare similar usage of the root in Bereshit 37:11), or: "night of remembrance", understanding the roots "שמר" and "זכר" (remember) to be somewhat synonymous (Ralbag, and see the note on verse 17). The verse might be playing with the root "שמר", with this first mention of "שִׁמֻּרִים" referring to God's watching and guarding, but the second appearance of the word referring to the nation's subsequent need to keep and observe the night as a holiday. for Hashem, for bringing them out from the land of Egypt; this is that night of Hashem, a safeguarding for all of the Children of Israel, throughout their generations.
(43) Hashem said to Moshe and Aharon, "This is the statute of the Pesach. No foreigner shall eat of it.
(44) But every man's servant, acquired by money, you shall circumcise him, and then he shall eat of it.
(45) A settler or hired workersettler or hired worker | תּוֹשָׁב וְשָׂכִיר – See Mekhilta DeRabbi Yishmael that the first term refers to a foreigner who has come to settle in Israel and has accepted upon himself the Noahide laws, while the second term refers to a Gentile who has been hired as a worker. shall not eat of it.
(46) In one house it shall be eaten; do not bring any of the flesh from the house to outside; and do not break of its bones.
(47) All of the congregation of Israel shall keep it.
(48) If a sojournersojourner | גֵּר – See Mekhilta DeRabbi Yishmael that the verse refers to a proselyte (a "גר צדק"). shall sojourn with you and make the Pesach for Hashem, every male of his shall be circumcised, and then he shall approach to make it, and he shall be like a native of the land. None who is uncircumcised shall eat of it.
(49) There shall be one teaching for the native and the sojourner who sojourns among you."
(50) The Children of Israel did as Hashem commanded Moshe and Aharon; so they did.
(51) On that very dayOn that very day | בְּעֶצֶם הַיּוֹם הַזֶּה – Cf. Rashbam and Ibn Ezra who connect this verse with the following one, translating: "On that very day when Hashem…", understanding that the verse is stating when the laws of the next chapter were relayed to Moshe. Hashem brought the Children of Israel out from the land of Egypt, byby | עַל – Alternatively: "with", and see the note on verse 8. their hosts.
Chapter 13
(1) Hashem spoke to Moshe saying,
(2) "Sanctify to me every firstborn; the breachbreach | פֶּטֶר – See Rashi that the root "פטר" means to open, pointing to this usage in Mishlei 17:14 and Tehillim 22:8. The noun refers to firstborns, those that open the womb of the mother. of every womb among the Children of Israel, from man and animal, is Mine."
(3) Moshe said to the people, "Remember this day on which you went out from Egypt, from a house of servitude, for with strength of hand Hashem brought you out from this place.from this place | מִזֶּה – Literally: "from this", but short for "from this place". Leavened bread shall not be eaten.
(4) This day you are going out, in the month of Aviv.Aviv | הָאָבִיב – The name means "[the month of] fresh ears", referring to the agricultural season in which ears of barely grow and ripen. See Shemot 9:31 and the note there and the related noun "אֵב" in Iyyov 8:12 and Shir HaShirim 6:11.
(5) When Hashem brings you to the land of the Canaanites, the Hittites, the Emorites, the Hivvites, and the Jebusites, which He swore to your fathers to give to you, a land flowing in milk and honey, then you shall perform this service in this month.
(6) Unleavened bread shall be eaten seven days; and on the seventh day it will be a festival for Hashem.
(7) For seven days unleavened bread shall be eaten; and no leavened bread shall be seen with you, and no leaven shall be seen with you in all your borders.
(8) You will tell your children on that day, saying, 'It is because of whatIt is because of what Hashem did | בַּעֲבוּר זֶה עָשָׂה י"י – Literally: "Because of this Hashem did", but see Rashbam and Ramban that the verse should be read as if written "בַּעֲבוּר זֶה אשר עָשָׂה י"י לִי ", with the word "אשר" (that) assumed. [See Shemot 18:20 and Yeshayahu 11:9 for similar elliptical constructions.] As such, the people are saying that the holiday is observed to commemorate God's miracles during the Exodus. Cf. Rashi and Ibn Ezra: "For the sake of this (that Israel observes Hashem's commands such as Pesach), Hashem did for me…." Accordingly, the verse is highlighting that the goal of the Exodus was that the nation serve Hashem. Hashem did for me as I went out from Egypt.'
(9) It shall be for you as a sign on your hand and a memorial between your eyes,memorial between your eyes | וּלְזִכָּרוֹן בֵּין עֵינֶיךָ – See Rashbam that the simple sense of the verse is that these matters should be remembered as if written on one's hand or forehead. The Sages, however, understand the verse to refer to phylacteries, worn on the arm and forehead (Mekhilta DeRabbi Yishmael). so that the teaching of Hashem shall be in your mouth, for with a strong hand Hashem brought you out of Egypt.
(10) And you shall keep this statue in its set time from year to year.from year to year | מִיָּמִים יָמִימָה – Compare Shofetim 11:40. Though the word "יָמִים" often means simply "days", at times it refers specifically to a year. See, for example, Bereshit 41:1, Vayikra 25:29, and Bemidbar 9:22.
(11) When Hashem will bring you to the land of the Canaanites as He swore to you and your fathers, and gives it to you,
(12) you shall transferyou shall transfer | וְהַעֲבַרְתָּ – See R"Y Bekhor Shor and R. D"Z Hoffmann, pointing to similar usage in Bemidbar 27:7-8. Alternatively: "set apart" (Rashi). The choice of verb might intentionally recall Shemot 12:12 and 23 which use the same root "עבר" to speak of God passing through to smite the Egyptian firstborns while delivering the Israelites. to Hashem every breach of the wombbreach of the womb | פֶּטֶר רֶחֶם – See the note on verse 2. and every breach of the offspringoffspring | שֶׁגֶר – The noun might relate to the Aramaic "שגר", to send, referring to that which is "sent forth" from the animal's womb, with the word referring to all offspring, not just firstborns (Shadal). See Devarim 28:4 where the word is parallel to "פְרִי בְהֶמְתֶּך" (the fruit of your animals). of the animals which you will have, the males, to Hashem.
(13) And every breach of a donkeydonkey | חֲמֹר – As a donkey is an impure animal which cannot be sacrificed, it is redeemed instead. A donkey is likely singled out as it might have been the only (or at the least the most common) impure animal taken from Egypt. you shall redeem with a lamb, and if you do not redeem it, you shall break its neck. And every firstborn of man, of your sons, you shall redeem.
(14) When your child asks you in the future,in the future | מָחָר – Though "מָחָר" often means literally "tomorrow", it can also refer more generally to the future, as in Bereshit 30:33, Yehoshua 4:6 and 22:27 (Rashi, R. D"Z Hoffmann). saying, 'What is this?' You shall say to him, 'With a strong hand Hashem brought us out of Egypt, from a house of servitude.
(15) When Paroh was hard-set against sending us out, Hashem killed all the firstborns in Egypt from the firstborn of man to the firstborn of animals. Therefore I am sacrificing to Hashem every breach of the womb, the males, and every firstborn of my sons I will redeem.'
(16) It shall be for you a sign on your hand and as bandsas bands | וּלְטוֹטָפֹת – See Shadal that the word stems from the root "טוף", which means to "surround" in Arabic, and can thus refer to any ornament that surrounds either the head or arm. Cf. R"Y Kara and R"Y Bekhor Shor that "טוֹטָפֹת" relates to the Aramaic "מטייפין", meaning "to look", and refers to that which is seen and thus remembered. Alternatively, it stems from the root "נטף", to talk, that these matters should be a source of talk (Machberet Menachem). All agree that the verse refers to donning phylacteries, as per Mekhilta DeRabbi Yishmael. between your eyes, for with strength of hand Hashem brought us out from Egypt."