Lang: he;
Title: שמות פרק יב;
Content:
(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.
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Lang: en;
Title: Shemot 12;
Content:
(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: "afternoon", and see Rashi and the second opinion in Ibn Ezra that the term refers to the time when the sun starts inclining to the west where it will set. 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 or 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. Alternatively: "broken" (Machberet Menachem, relating 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. to 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 or 18:26). Alternatively: "I will have mercy" or: "I will protect" (Targum Onkelos and see 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.] Alternatively: "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. Alternatively: "watch the unleavened bread" (Mekhilta DeRabbi Yishmael, 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, and see Chametz and Matzah in Pesach Mitzrayim for 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. Alternatively: "go and take" (Shadal and R. D"Z Hoffmann) 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. Alternatively: "leftovers", referring to the leftover matzot and bitter herbs from the Pesach meal (Mekhilta DeRabbi Yishmael, connecting the word 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.