Korban Pesach - Chapter 9

1Anyone who partakes of a Paschal sacrifice may partake of it only in one company.1 It may not be removed from the company to partake of it.2 If one removes an olive-sized portion3 of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: “Do not remove the meat from the house to the outside,”4 for that prooftext uses a form of the word hotza’ah which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.5אכָּל הָאוֹכֵל מִן הַפֶּסַח אֵינוֹ אוֹכֵל אֶלָא בַּחֲבוּרָה אַחַת, וְאֵין מוֹצִיאִין מִמֶּנּוּ מִן הַחֲבוּרָה שֶׁיֵּאָכֵל בָּהּ. וְהַמּוֹצִיא מִמֶּנּוּ כַּזַּיִת בָּשָׂר מֵחֲבוּרָה לַחֲבוּרָה בְּלֵילֵי חֲמִשָּׁה עָשָׂר - לוֹקֶה, שֶׁנֶּאֱמַר "לֹא תוֹצִיא מִן הַבַּיִת מִן הַבָּשָׂר חוּצָה" (שמות יב, מו). וְהוּא שֶׁיַּנִּיחוֹ בַּחוּץ - שֶׁהוֹצָאָה כְּתוּבָה בּוֹ, כַּשַּׁבָּת; לְפִיכָךְ צָרִיךְ עֲקִירָה וְהַנָּחָה כְּהוֹצָאַת שַׁבָּת.

With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.וְאֵין מוֹצִיא אַחַר מוֹצִיא בַּפֶּסַח, שֶׁכֵּיוָן שֶׁהוֹצִיאוֹ הָרִאשׁוֹן נִפְסַל.

From the doorframe of a house inward is considered as part of the house.6 From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.7מִן הָאֲגַף וְלִפְנִים, כְּלִפְנִים; וּמִן הָאֲגַף וְלַחוּץ, כְּלַחוּץ; וְהָאֲגַף עַצְמוֹ, שֶׁהוּא עֹבִי הַפֶּתַח - כְּלַחוּץ. הַחַלּוֹנוֹת וְעֹבִי הַכּוֹתָלִים, כְּלִפְנִים. הַגַּגִּים וְהָעֲלִיּוֹת, אֵינָן בִּכְלַל הַבַּיִת.

2When the meat of a Paschal sacrifice has been removed from its company—whether intentionally or inadvertently—it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is treifah.8 One is liable for lashes for partaking of it, as stated in Hilchot Ma’aseh HaKorbanot.9בבְּשַׂר הַפֶּסַח שֶׁיָּצָא חוּץ לַחֲבוּרָתוֹ, בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה - נֶאֱסַר בַּאֲכִילָה, וַהֲרֵי הוּא כִּבְשַׂר קָדְשֵׁי קֳדָשִׁים שֶׁיָּצָא חוּץ לָעֲזָרָה אוֹ בְּשַׂר קֳדָשִׁים קַלִּים שֶׁיָּצָא חוּץ לְחוֹמַת יְרוּשָׁלַיִם - שֶׁהַכֹּל כִּטְרֵפָה, וְלוֹקִין עַל אֲכִילָתוֹ, כְּמוֹ שֶׁבֵּאַרְנוּ בְּמַעֲשֵׂה הַקָּרְבָּנוֹת.

When part of a limb of a sacrificial animal is removed from its designated area,10 one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher’s knife,11 if other sacrifices are involved. If it is a Paschal sacrifice—in which instance, it is forbidden to break its bones12 —one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.13אֵבֶר שֶׁיָּצָא מִקְצָתוֹ - חוֹתֵךְ הַבָּשָׂר וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לָעֶצֶם, וְקוֹלֵף אֶת הַבָּשָׂר: כָּל שֶׁבִּפְנִים יֵאָכֵל, וְכָל שֶׁבַּחוּץ יִשָּׂרֵף. וְכְשֶׁהוּא מַגִּיעַ לָעֶצֶם - חוֹתֵךְ בַּקּוֹפִיץ, אִם הָיָה שְׁאָר קֳדָשִׁים; וְאִם הָיָה פֶּסַח שֶׁאָסוּר לִשְׁבֹּר בּוֹ עֶצֶם, קוֹלֵף עַד הַפֵּרֶק, וּמִפֵּרֶק הָאֵבֶר שֶׁיָּצָא מִקְצָתוֹ מִן הַפֵּרֶק, וּמַשְׁלִיכוֹ לַחוּץ.

3When two companies are partaking of their Paschal sacrifices14 in one house, each company must delineate its borders with a partition.15 From the words “from the meat... outside,” the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.16גשְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד - צְרִיכָה כָּל חֲבוּרָה מֵהֶן לַעֲשׂוֹת לָהּ הֶקֵּף, שֶׁנֶּאֱמַר "מִן הַבָּשָׂר חוּצָה" (שמות יב, מו) - מִפִּי הַשְּׁמוּעָה לָמְדוּ, שֶׁצָּרִיךְ לִתֵּן לוֹ חוּצָה לִמְקוֹם אֲכִילָתוֹ. וְאֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶן אֵילַּךְ וְאוֹכְלִין וְאֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶן אֵילַּךְ וְאוֹכְלִין, כְּדֵי שֶׁלֹּא יֵרָאוּ מְעֹרָבִים.

4If the water with which they would mix their wines17 was in the center of the house, between the two companies, when the attendant18 rises to pour water, he should shut his mouth closed and then turn his face away from his company,19 keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies. A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.דהָיוּ הַמַּיִם שֶׁמּוֹזְגִין בּוֹ יֵינָם בְּאֶמְצַע הַבַּיִת, בֵּין שְׁתֵּי הַחֲבוּרוֹת - כְּשֶׁהַשַּׁמָּשׁ עוֹמֵד לִמְזֹג, קוֹפֵץ אֶת פִּיו וּמַחְזִיר אֶת פָּנָיו, עַד שֶׁמַּגִּיעַ אֵצֶל חֲבוּרָתוֹ, וְאַחַר כָּךְ אוֹכֵל מַה שֶׁבְּפִיו: שֶׁאָסוּר לֶאֱכֹל בִּשְׁתֵּי חֲבוּרוֹת. וּמֻתָּר לְכַּלָּה לְהַחְזִיר פָּנֶיהָ מִבְּנֵי חֲבוּרָתָהּ, וְאוֹכֶלֶת - מִפְּנֵי שֶׁהִיא בּוֹשָׁה לֶאֱכֹל בִּפְנֵיהֶם.

5When the divider between two companies has been undone, they should not partake of their Paschal sacrifices.20 Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies21 and one should not move from one company to another.22השְׁתֵּי חֲבוּרוֹת שֶׁנִּפְרְצָה מְחִצָּה מִבֵּינֵיהֶן, אֵינָן אוֹכְלִין. וְכֵן אִם הָיְתָה חֲבוּרָה אַחַת וְנַעֲשֵׂית מְחִצָּה בֵּינֵיהֶן - אֵינָן אוֹכְלִין, עַד שֶׁתִּסְתַּלֵּק; שֶׁאֵין הַפֶּסַח נֶאֱכָל בִּשְׁתֵּי חֲבוּרוֹת, וְאֵין נֶעְקָרִין מֵחֲבוּרָה לַחֲבוּרָה.

6The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiation23 without waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice,24 they need not reimburse them for their portion.25 If, however, only two enter on time, they should wait.26 When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.27ובְּנֵי חֲבוּרָה שֶׁנִּכְנְסוּ שְׁלוֹשָׁה מֵהֶן אוֹ יָתֵר לֶאֱכֹל פִּסְחֵיהֶן וְלֹא בָאוּ שְׁאָר בְּנֵי חֲבוּרָה, אִם נִכְנְסוּ בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכֹל הַפְּסָחִים, וְחָזַר הַמְּעוֹרֵר לְכֻלָּן עַל הַשְּׁאָר וְלֹא בָאוּ - הֲרֵי אֵלּוּ שֶׁנִּכְנְסוּ אוֹכְלִין עַד שֶׁיִּשְׂבְּעוּ, וְאֵין מַמְתִּינִים לַשְּׁאָר. וְאַפִלּוּ בָּאוּ הַמִּתְאַחֲרִין אַחַר כָּךְ, וּמָצְאוּ אֵלּוּ הַשְּׁלוֹשָׁה שֶׁאָכְלוּ הַכֹּל - אֵינָן מְשַׁלְּמִין לָהֶן דְּמֵי חֶלְקָם. אֲבָל אִם נִכְנְסוּ שְׁנַיִם בִּלְבָד, הֲרֵי אֵלּוּ מַמְתִּינִים. בַּמֶּה דְּבָרִים אֲמוּרִים? בִּשְׁעַת כְּנִיסָתָן לֶאֱכֹל; אֲבָל בְּעֵת שֶׁנִּפְטָרִין, אֵין אָדָם צָרִיךְ לְהַמְתִּין לַחֲבֵרוֹ. אַפִלּוּ גָּמַר אֶחָד בִּלְבָד מִלֶּאֱכֹל - יֵצֵא, וְאֵינוֹ צָרִיךְ לְהַמְתִּין.

7One who gives an olive-sized portion of a Paschal sacrifice—whether the first Paschal sacrifice or the second—to an apostate who worships false deities,28 to a resident alien,29 or a gentile worker,30 violates a negative commandment,31 but is not liable for lashes.32 He is, however, liable for stripes for rebellious conduct. The term “foreigner” mentioned in the Torah33 refers to one who worships alien deities.זהַמַּאֲכִיל כְּזַּיִת מִן הַפֶּסַח, בֵּין מִפֶּסַח רִאשׁוֹן בֵּין מִפֶּסַח שֵׁנִי, לְמוּמָר לַעֲבוֹדָה זָרָה אוֹ לְגֵר תּוֹשָׁב אוֹ לְשָׂכִיר - הֲרֵי זֶה עוֹבֵר בְּלֹא תַעֲשֶׂה. וְאֵינוֹ לוֹקֶה, אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וּ"בֶן נֵכָר" (שמות יב, מג) הָאָמוּר בַּתּוֹרָה, זֶה הָעוֹבֵד אֵל נֵכָר.

One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: “Neither a resident, nor an alien should partake of it.”34וְאֵין מַאֲכִילִין מִמֶּנּוּ לַגּוֹי, אַפִלּוּ גֵּר תּוֹשָׁב אוֹ שָׂכִיר, שֶׁנֶּאֱמַר "תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ" (שמות יב, מה).

8An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as ibid.:48 states: “No uncircumcised person shall partake of it.”35 That verse can also be interpreted as meaning: He may not partake “of it”; he may, however, partake of matzah and bitter herbs.36 Similarly, it is permitted to feed matzah and bitter herbs to a resident alien, or a gentile worker.חעָרֵל שֶׁאָכַל כַּזַּיִת מִבְּשַׂר הַפֶּסַח - לוֹקֶה, שֶׁנֶּאֱמַר "כָּל עָרֵל לֹא יֹאכַל בּוֹ" (שמות יב, מח). וּ"בוֹ" הוּא שֶׁאֵינוֹ אוֹכֵל, אֲבָל אוֹכֵל הוּא מַצָּה וּמָרוֹר. וְכֵן מֻתָּר לְהַאֲכִיל מַצָּה וּמָרוֹר לְגֵר תּוֹשָׁב וּלְשָׂכִיר.

9Just as the circumcision of one’s sons and servants holds one back from slaughtering the Paschal sacrifice,37 so too, it holds him back from partaking of it, as ibid.:44 states: “He shall circumcise him, then he shall partake of it.” What is implied?38 One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.טכְּשֵׁם שֶׁמִּילַת בָּנָיו וַעֲבָדָיו מְעַכֶּבֶת אוֹתוֹ מִלִּשְׁחֹט הַפֶּסַח, כָּךְ מְעַכֶּבֶת אוֹתוֹ מִלֶּאֱכֹל, שֶׁנֶּאֱמַר "וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ" (שמות יב, מד). כֵּיצַד? קָנָה עֶבֶד אַחַר שֶׁנִּשְׁחַט הַפֶּסַח, אוֹ שֶׁהָיָה לוֹ בֵּן שֶׁלֹּא הִגִּיעַ זְמַנּוֹ לְהִמּוֹל אֶלָא אַחַר שְׁחִיטַת הַפֶּסַח - הֲרֵי זֶה אָסוּר לֶאֱכֹל עַד שֶׁיָּמוּל אוֹתָן.

How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed,39 his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice,40 or he was a tumtum41 and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male.וְכֵיצַד יִהְיֶה הַבֵּן רָאוּי לְמִילָה אַחַר שְׁחִיטַת הַפֶּסַח, וְלֹא יִהְיֶה רָאוּי קֹדֶם שְׁחִיטָה? כְּגוֹן שֶׁחֲלָצַתּוּ חַמָּה שֶׁצָּרִיךְ שִׁבְעַת יָמִים מֵעֵת לְעֵת מִיּוֹם הַבְרָאָתוֹ, וּכְגוֹן שֶׁכָּאֲבָה עֵינוֹ וְנִרְפָּאת אַחַר שְׁחִיטָה, אוֹ שֶׁהָיָה טֻמְטוּם וְנִקְרַע אַחַר שְׁחִיטַת הַפֶּסַח וְנִמְצָא זָכָר.

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Korban Pesach - Chapter 8

Korban Pesach - Chapter 10

Footnotes

I.e., a single Paschal sacrifice may not be divided to be eaten in two companies.

I.e., each company may eat it in only one place; it cannot be taken to a second place. See Pesachim 86a which quotes a difference of opinion concerning the interpretation of the charge (Exodus 12:46): “It shall be eaten in one house,” with one Sage offering the first explanation and another the second. The Rambam accepts the stringencies of both views (Meiri).

As stated in Hilchot Shabbat 18:1, one is not liable for transferring an article on the Sabbath unless it is of a significant size. With regard to all foods, that source defines the minimum measure as the size of a dried fig. Hence it is difficult to understand why the Rambam chooses another measure, an olive-sized portion. It is, however, possible to explain that since this is the measure with which one fulfills the mitzvah, it is also the measure for which one is liable for transferring the meat (Rav Yosef Corcus).

Sefer HaMitzvot (negative commandment 123) and Sefer HaChinuch (mitzvah 15) include this prohibition as one of 613 mitzvot.

As explained in Hilchot Shabbat 13:1, for a person to be liable for transferring an article from one domain to another on the Sabbath, he must pick it up from the initial domain and place it down in the second domain.

Although the previous clauses had defined the term “house” used in the prooftext as “company,” the term still retains its simple meaning. Thus if one removes the meat from the house in which it is being eaten, he violates the above prohibition (Rav Yosef Corcus).
Rav Yosef Corcus continues, stating that as long as there is only one company eating in a house, the physical parameters of the house define the limits relevant with regard to this prohibition. If there are two companies in the same house, it is the manner in which they are seated that is significant.

Note a parallel in Hilchot Beit HaBechirah 6:7 which states that the roofs and the lofts of the chambers in the Temple Courtyard were not consecrated.

Even if the meat is returned to its designated area, the prohibition against partaking of it still applies. The meat must be burnt. Note Rav Yosef Corcus and the Kessef Mishneh who state that some versions of the Mishneh Torah incorporated that concept into the text itself.

Hilchot Ma’aseh HaKorbanot 11:6. See also Hilchot Ma’achalot Assurot 5:9; the Rambam’s Commentary to the Mishnah (Pesachim 7:12). There, based on the Mechilta to Exodus 22:6, the Rambam cites a non-literal interpretation of Exodus 22:30: “Meat in a field [from an animal that is] treifah, you shall not eat.” The use of the term “field” implies that once meat has left its designated place, it is considered as treifah.

10.

I.e., a portion of the limb remains in the area where it was designated to be eaten and a portion is removed.

11.

Our translation is taken from the Rambam’s Commentary to the Mishnah (foe. cit.).

12.

See Chapter 10, Halachah 1.

13.

For the bones of the Paschal sacrifice need not be burnt (Pesachim 83a).

14.

I.e., each company is partaking of a separate sacrifice. The Rambam is quoting the Mishnah (Pesachim 7:13). Although the Talmud (Pesachim 86b) offers a different interpretation of that mishnah, in view of the final halachic decision, that interpretation must be considered as having been offered as part of the dialectal give-and-take that characterizes the Talmud and the interpretation given by the Rambam is accepted as the conclusion.

15.

In a response, the Rambam’s son, Rabbenu Avraham states that the partition need not be a wall, it is sufficient to place utensils around the groups in a manner that distinguishes one from the other.

16.

The Kessef Mishneh asks: Since each company constructs a partition around its borders, why is it necessary for them to also face different directions? He explains that the Rambam could be understood as providing alternatives: either separate the companies by a partition or have them face opposite directions.

17.

The wines of the Talmudic era were very strong and it was common practice to mix water into the wine before partaking of it.

18.

Who serves both companies but eats as a member of one.

19.

Le, before he turns to serve the other company, he must have his mouth closed.

20.

I.e., until a divider is again positioned between them.

21.

This is the rationale for the second clause which requires the company not to be separated from each other. See the gloss of Rav Yosef Corcus which offers a different interpretation.

22.

This is the rationale for the first clause which requires the companies to remain distinct.

23.

I.e., even though had all the others come on time, they would not have received such ample portions (Rav Yosef Corcus).

24.

The Meiri writes that this is not desirable and they should leave over at least one olive-sized portion for each member of the company.

25.

This represents the Rambam’s understanding of Pesachim 86b (and is reflected in Rabbenu Chananel’s treatment of the passage). The Ra’avad interprets that passage differently (as does Rashi) and hence, objects to the Rambam’s ruling.

26.

Until at least a third member of the company arrives (Meiri).

27.

Here also the Ra’avad objects to the Rambam’s ruling. Rav Yosef Corcus explains that since they agreed to partake of the Paschal sacrifice as a company, one might think that it is necessary for each participant to wait until all completed eating. Hence, the Rambam clarifies that the other members of the company do not have such a responsibility.

28.

Sefer HaMitzvot (negative commandment 128) and Sefer HaChinuch (mitzvah 13) include this prohibition as one of 613 mitzvot.
The commentaries have drawn attention to the fact that, in contrast to the command mentioned immediately afterwards, in his listing of the commandments at the beginning of these halachot, the Rambam words this command as “that an apostate should not partake of [the Paschal sacrifice],” i.e., the commandment is addressed to the apostate himself (compare to note 34). The wording here and in Sefer HaMitzvot, however, implies that the prohibition is against enabling such a person to partake of the sacrifice.

29.

As stated in Hilchot Issurei Bi’ah 14:7, this term refers to “a non-Jew who makes a commitment not to worship false deities and to observe the other [six] universal laws commanded to Noah’s descendants. He does not circumcise himself or immerse [in a mikveh].” See also Hilchot Avodat Kochavim 10:6; Hilchot Melachim 8:10.

30.

The Mechilta explains that this refers to a non-Jew who has not accepted these commandments.

31.

Sefer HaMitzvot (negative commandment 126) and Sefer HaChinuch (mitzvah 14) include the prohibition against enabling these individuals to partake of the Paschal sacrifice as a separate mitzvah and count it as one of 613.
Significantly, the Ra’avad interprets this prohibition differently, explaining that it prohibits one from giving the meat of the Paschal sacrifice to one of the members of his household or his workers (even if they are Jewish), if they were not enumerated on the Paschal sacrifice beforehand.

32.

The Meiri and the Sefer HaChinuch, op. cit., explain that the person giving the food to these individuals is not liable for lashes for he did not perform a forbidden act. Even if he gave these individuals the meat of the sacrifice, they still did not have to partake of it. See also note 34 below.

33.

Exodus 12:43. From the Mechilta to the verse, it appears that “the foreigner” mentioned in the command could be either an apostate Jew or a gentile idolater.

34.

The prohibition is obviously not addressed to the gentiles themselves (for the Torah is the heritage of the Jews). Thus the charge must be interpreted as meaning: “Do not bring about a situation that will enable a gentile to partake of it.” Since the prohibition is not explicitly stated, a person is not liable for lashes for violating it (Kessef Mishneh).

35.

Sefer HaMitzvot (negative commandment 127) and Sefer HaChinuch (mitzvah 17) include this prohibition as one of 613 mitzvot. Here it is obvious that the commandment is addressed to the uncircumcised person. Even if a Jew has halachic dispensation not to be circumcised - e.g., his brothers died because of circumcision - he may not partake of the Paschal sacrifice.

36.

Indeed, he is obligated according to Scriptural Law to partake of matzah.

37.

See Chapter 5, Halachah 5.

38.

I.e., how can there be a situation where one is prevented from partaking of the Paschal sacrifice because he has not circumcised his son or servant, but he was not prevented from slaughtering it for that reason.

39.

E. g., the son's fever abated at 4:30 in the afternoon on the seventh of Nisan. It is not until 4:30 PM on the fourteenth—which is after the time of the slaughter of the Paschal sacrifice, but before it is eaten that he is obligated to be circumcised.

40.

The baby was scheduled to be circumcised on the fourteenth in the morning. His eyes hurt and because of the danger, the circumcision was postponed, but he was healed by the afternoon. In such a situation, there is no need to wait seven days. See Shabbat 137a; Hilchot Milah 1:16.

41.

A person whose genitalia is covered by a mound of flesh and it is impossible to detect his gender.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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