Lang: he;
Title: שמות פרק יג;
Content:
(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.
(יז) וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹהִים פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה.
(יח) וַיַּסֵּב אֱלֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר יַם סוּף וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם.
(יט) וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם.
(כ) וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר.
(כא) וַי״י הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה.
(כב) לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם.
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Lang: en;
Title: Shemot 13;
Content:
(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. Alternatively: "For the sake of this (that Israel observes Hashem's commands such as Pesach), Hashem did for me…." (Rashi and Ibn Ezra, noting that 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 or Yehoshua 4:6 0r 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."
(17) When Paroh sent out the people, God did not lead them by way of the land of the Philistines,way of the land of the Philistines | דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים – This would have been the most direct route to Canaan, along the Mediterranean coastal highway. thoughthough | כִּי – See R. Moshe ibn Chiquitilla. Alternatively: "that" (Ramban), or: "because" (Rashi, Rashbam and others). For the import of the various possibilities and how they affect how one understands why the Philistine route was rejected, see The Roundabout Route. it was close, for God said, "Lest the people regret when they see war and return to Egypt."
(18) God turned the people around by way of the wilderness to the Sea of Reeds. And the Children of Israel went up armedarmed | וַחֲמֻשִׁים – See Targum Onkelos, opinion in Mekhilta DeRabbi Yishmael and others, and see the word's usage in Yehoshua 1:14. Ibn Ezra suggests that it relates either to the noun "חֹמֶשׁ", stomach, or to the number "חמש", five, referring to the fifth rib, both referring to the place where one would harness his sword. [He compares the relationship between the words to that between "חָלוּץ" (an armed man) and "חָלָץ", loins.] Others suggest: "one out five", "five generations", or: "fivefold", referring to the number of people who left Egypt (opinions in Mekhilta DeRashbi). from the land of Egypt.
(19) Moshe took the bones of Yosef with him, for he had solemnly made the Children of Israel swear,solemnly… swear | הַשְׁבֵּעַ הִשְׁבִּיעַ – This form (an infinitive absolute followed by another form of the verb) generally expresses emphasis. saying, "God will surely remember you, and you shall bring up my bones from this placefrom this place | מִזֶּה – Literally: "from this", but short for: "from this place". with you."
(20) They traveled from Sukkot and camped in Etam, at the edge of the wilderness.
(21) And Hashem was going before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light, so as to go by day and by night.
(22) The pillar of cloud by day and the pillar of fire by night did not depart from before the people.