| 29It was at midnight that God struck down every firstborn in Egypt, from the firstborn of Pharaoh sitting on his throne to the firstborn of the prisoner in the dungeon, as well as every firstborn animal. |
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כטוַיְהִ֣י | בַּֽחֲצִ֣י הַלַּ֗יְלָה וַֽיהֹוָה֘ הִכָּ֣ה כָל־בְּכוֹר֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ מִבְּכֹ֤ר פַּרְעֹה֙ הַיּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד בְּכ֣וֹר הַשְּׁבִ֔י אֲשֶׁ֖ר בְּבֵ֣ית הַבּ֑וֹר וְכֹ֖ל בְּכ֥וֹר בְּהֵמָֽה: |
| וה' - (lit.) And God. Wherever it says: וַה׳ “and God,” it refers to Him and His heavenly court, for the prefix ו connotes an addition to the word to which it is prefixed, as in פְּלוֹנִי וּפְלוֹנִי “so-and-so and so-and-so.” |
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וה'.
כָּל מָקוֹם שֶׁנֶּאֱמַר "וַה'" הוּא וּבֵית דִּינוֹ, שֶׁהַוָּי"ו לְשׁוֹן תּוֹסֶפֶת הוּא, כְּמוֹ פְּלוֹנִי וּפְלוֹנִי:
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| הִכָּה כָל־בְּכוֹר - Struck down every firstborn - even of another nation, but who was then in Egypt. |
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הִכָּה כָל־בְּכוֹר.
אַף שֶׁל אֻמָּה אַחֶרֶת וְהוּא בְמִצְרַיִם (מכילתא):
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| מִבְּכֹר פַּרְעֹה - From the firstborn of Pharaoh. Pharaoh, too, was a firstborn, but he alone remained alive out of all the firstborn, and about him the verse says: “Nevertheless, I have spared you for this purpose, in order to show you My power” – i.e., at the Sea of Reeds. |
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מִבְּכֹר פַּרְעֹה.
אַף פַּרְעֹה בְּכוֹר הָיָה, וְנִשְׁתַּיֵּר מִן הַבְּכוֹרוֹת, וְעָלָיו הוּא אוֹמֵר "בַּעֲבוּר הַרְאוֹתְךָ אֶת כֹּחִי" (שמות ט') – בְּיַם סוּף (מכילתא):
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| עַד בְּכוֹר הַשְּׁבִי - To the firstborn of the prisoner. They were killed because they rejoiced at Israel’s misfortune, and also so that they not say: It was our deity who brought this punishment upon the Egyptians for imprisoning us. The maidservant’s firstborn was also included in this description, for it enumerates them from the greatest in stature of all to the smallest, and the maidservant’s firstborn was of greater stature than the firstborn of the prisoner. |
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עַד בְּכוֹר הַשְּׁבִי.
שֶׁהָיוּ שְׂמֵחִין לְאֵידָם שֶׁל יִשְׂרָאֵל; וְעוֹד, שֶׁלֹּא יֹאמְרוּ יִרְאָתֵנוּ הֵבִיאָה הַפֻּרְעָנוּת; וּבְכוֹר הַשִּׁפְחָה בִּכְלָל הָיָה, שֶׁהֲרֵי מָנָה מִן הֶחָשׁוּב שֶׁבְּכֻלָּן עַד הַפָּחוּת, וּבְכוֹר הַשִּׁפְחָה חָשׁוּב מִבְּכוֹר הַשְּׁבִי:
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| 30Pharaoh rose in the night: he, all his courtiers, and all the Egyptians, and there was a great outcry in Egypt, for there was no house where there was not someone dead. |
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לוַיָּ֨קָם פַּרְעֹ֜ה לַ֗יְלָה ה֤וּא וְכָל־עֲבָדָיו֙ וְכָל־מִצְרַ֔יִם וַתְּהִ֛י צְעָקָ֥ה גְדֹלָ֖ה בְּמִצְרָ֑יִם כִּי־אֵ֣ין בַּ֔יִת אֲשֶׁ֥ר אֵֽין־שָׁ֖ם מֵֽת: |
| וַיָּקָם פַּרְעֹה - Pharaoh rose - from his bed. |
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וַיָּקָם פַּרְעֹה.
מִמִּטָּתוֹ:
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| לַיְלָה - In the night - and not, as is the way of kings, at three hours of the day. |
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לַיְלָה.
וְלֹא כְּדֶרֶךְ הַמְּלָכִים בְּשָׁלוֹשׁ שָׁעוֹת בַּיּוֹם (שם):
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| הוּא - He - first, and afterwards his courtiers. This teaches us that he himself went around to his courtiers’ homes and made them get up. |
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הוּא.
תְּחִלָּה, וְאַחַר כָּךְ עבדיו, מְלַמֵּד שֶׁהָיָה הוּא מְחַזֵּר עַל בָּתֵּי עֲבָדָיו וּמַעֲמִידָן (שם):
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| כִּי־אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵֽת - For there was no house where there was not someone dead. If there was a firstborn there, he died. If there was no firstborn there, the head of the household died, for he is also called בְּכוֹר, as it says: “I, too, for My part, will make him a great person (בְּכוֹר).” Another explanation: The Egyptian women were unfaithful to their husbands and they bore children from other unmarried men, and thus they had many firstborns, sometimes even five for one woman, each one being a firstborn to his father. |
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כִּי־אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵֽת.
יֵשׁ שָׁם בְּכוֹר, מֵת, אֵין שָׁם בְּכוֹר, גָּדוֹל שֶׁבַּבַּיִת קָרוּי בְּכוֹר, שֶׁנֶּאֱמַר "אַף אֲנִי בְּכוֹר אֶתְּנֵהוּ" (תהילים פ"ט). דָּבָר אַחֵר, מִצְרִיּוֹת מְזַנּוֹת תַּחַת בַּעְלֵיהֶן וְיוֹלְדוֹת מֵרַוָּקִים פְּנוּיִים, וְהָיוּ לָהֶם בְּכוֹרוֹת הַרְבֵּה, פְּעָמִים חֲמִשָּׁה לְאִשָּׁה אַחַת, כָּל אֶחָד בְּכוֹר לְאָבִיו:
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| 31He called out for Moses and Aaron in the night, and said, “Get up and get out from among my people, you and the children of Israel, too, and go and serve God as you said! |
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לאוַיִּקְרָא֩ לְמשֶׁ֨ה וּלְאַֽהֲרֹ֜ן לַ֗יְלָה וַיֹּ֨אמֶר֙ ק֤וּמוּ צּאוּ֙ מִתּ֣וֹךְ עַמִּ֔י גַּם־אַתֶּ֖ם גַּם־בְּנֵ֣י יִשְׂרָאֵ֑ל וּלְכ֛וּ עִבְד֥וּ אֶת־יְהֹוָ֖ה כְּדַבֶּרְכֶֽם: |
| וַיִּקְרָא לְמשֶׁה וּלְאַֽהֲרֹן לַיְלָה - He called out for Moses and Aaron in the night. This tells us that he made the rounds of the entrances in the city, crying out: “Where is Moses located? Where is Aaron located?” |
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וַיִּקְרָא לְמשֶׁה וּלְאַֽהֲרֹן לַיְלָה.
מַגִּיד שֶׁהָיָה מְחַזֵּר עַל פִּתְחֵי הָעִיר וְצוֹעֵק, הֵיכָן מֹשֶׁה שָׁרוּי? הֵיכָן אַהֲרֹן שָׁרוּי? (מכילתא):
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| גַּם־אַתֶּם - (lit.) You too - i.e., the adult men. |
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גַּם־אַתֶּם.
הַגְּבָרִים:
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| גַּם־בְּנֵי יִשְׂרָאֵל - And the children of Israel, too - i.e., the small children. |
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גַּם־בְּנֵי יִשְׂרָאֵל.
הַטַּף:
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| וּלְכוּ עִבְדוּ אֶת־ה' כְּדַבֶּרְכֶֽם - And go and serve God as you said - i.e., everything as you have said and not as I have said. Void is what I said: “I will not send Israel forth”; void is what I asked: “Exactly who will be going?”; and void is what I said: “only your flocks and cattle must remain behind.” |
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וּלְכוּ עִבְדוּ אֶת־ה' כְּדַבֶּרְכֶֽם.
הַכֹּל כְּמוֹ שֶׁאֲמַרְתֶּם וְלֹא כְּשֶׁאָמַרְתִּי אֲנִי; בָּטֵל "לֹא אֲשַׁלֵּחַ", בָּטֵל "מִי וָמִי הַהוֹלְכִים", בָּטֵל "רַק צֹאנְכֶם וּבְקָרְכֶם יֻצָּג":
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| 32Take both your flocks and your cattle, just as you stipulated, and go! And bless me too!” |
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לבגַּם־צֹֽאנְכֶ֨ם גַּם־בְּקַרְכֶ֥ם קְח֛וּ כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם וָלֵ֑כוּ וּבֵֽרַכְתֶּ֖ם גַּם־אֹתִֽי: |
| גַּם־צֹֽאנְכֶם גַּם־בְּקַרְכֶם קְחוּ - Take both your flocks and your cattle. What then did Pharaoh add by saying “just as you stipulated”? He was alluding to what Moses had said: “You will even provide us with feast-offerings and ascent-offerings”; i.e., take even my animals, as you have said. |
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גַּם־צֹֽאנְכֶם גַּם־בְּקַרְכֶם קְחוּ.
וּמַהוּ כאשר דברתם? "גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת" (שמות י'), קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם:
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| וּבֵֽרַכְתֶּם גַּם־אֹתִֽי - And bless me too - i.e., pray for me that I not die now in this plague, for I am also a firstborn. |
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וּבֵֽרַכְתֶּם גַּם־אֹתִֽי.
הִתְפַּלְּלוּ עָלַי שֶׁלֹּא אָמוּת, שֶׁאֲנִי בְּכוֹר:
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| 33The Egyptians also urged the people on, hurrying them out of the land, for they said, “We are all dying!” |
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לגוַתֶּֽחֱזַ֤ק מִצְרַ֨יִם֙ עַל־הָעָ֔ם לְמַהֵ֖ר לְשַׁלְּחָ֣ם מִן־הָאָ֑רֶץ כִּ֥י אָֽמְר֖וּ כֻּלָּ֥נוּ מֵתִֽים: |
| כֻּלָּנוּ מֵתִֽים - We are all dying! They said: What is happening is not according to Moses’ decree but worse, for he said: “Every firstborn…will die,” but here even the ordinary (i.e., non-firstborn) sons are dying, sometimes five or ten in the same house! |
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כֻּלָּנוּ מֵתִֽים.
אָמְרוּ לֹא כִגְזֵרַת מֹשֶׁה הוּא, שֶׁהֲרֵי אָמַר "וּמֵת כָּל בְּכוֹר", וְכָאן אַף הַפְּשׁוּטִים מֵתִים, חֲמִשָּׁה אוֹ עֲשָׂרָה בְּבַיִת אֶחָד:
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| 34The people took their dough, before it had leavened, with their leftover food wrapped in their clothes on their shoulders. |
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לדוַיִּשָּׂ֥א הָעָ֛ם אֶת־בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם: |
| טֶרֶם יֶחְמָץ - Before it had leavened - because the Egyptians did not let them stay long enough for it to rise. |
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טֶרֶם יֶחְמָץ.
הַמִּצְרִים לֹא הִנִּיחוּם לִשְׁהוֹת כְּדֵי חִמּוּץ:
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| מִשְׁאֲרֹתָם - Their leftover food - i.e., the leftovers of the matzah and bitter herbs from last night’s meal. |
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מִשְׁאֲרֹתָם.
שְׁיָרֵי מַצָּה וּמָרוֹר.
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| עַל־שִׁכְמָֽם - On their shoulders. Even though they took many animals with them, they preferred to carry these leftovers themselves because they cherished the objects used for God’s commandment. |
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עַל־שִׁכְמָֽם.
אַף עַל פִּי שֶׁבְּהֵמוֹת הַרְבֵּה הוֹלִיכוּ עִמָּהֶם, מְחַבְּבִים הָיוּ אֶת הַמִּצְוָה:
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| 35The Israelites did as Moses had said, and requested silver and gold utensils and clothing from the Egyptians. |
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להוּבְנֵֽי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר משֶׁ֑ה וַיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת: |
| כִּדְבַר משֶׁה - As Moses had said - for he had said to them in Egypt: “let them ask to borrow, each man from his friend.” |
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כִּדְבַר משֶׁה.
שֶׁאָמַר לָהֶם בְּמִצְרַיִם, "וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ":
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| וּשְׂמָלֹֽת - And clothing. This was even more valuable to them than the silver and gold, for whatever is mentioned later in the verse is more important. |
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וּשְׂמָלֹֽת.
אַף הֵן הָיוּ חֲשׁוּבוֹת לָהֶם מִן הַכֶּסֶף וּמִן הַזָּהָב, וְהַמְאֻחָר בַּפָּסוּק חָשׁוּב:
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| 36God granted the people favor in the eyes of the Egyptians so that they loaned them these items, giving them more than they asked for. They thus drained Egypt of its wealth. |
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לווַֽיהֹוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַיְנַצְּל֖וּ אֶת־מִצְרָֽיִם: |
| וַיַּשְׁאִלוּם - They loaned them. Even what they were not asking of them they would give them – “You are asking for one; take two and go!” |
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וַיַּשְׁאִלוּם.
אַף מַה שֶּׁלֹּא הָיוּ שׁוֹאֲלִים מֵהֶם הָיוּ נוֹתְנִים לָהֶם, אַתָּה אוֹמֵר אֶחָד? טֹל שְׁנַיִם וָלֵךְ.
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| וַיְנַצְּלוּ - Its meaning is as Onkelos translates it: וְרוֹקִינוּ “they emptied out.” |
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וַיְנַצְּלוּ.
וְרוֹקִינוּ:
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| 37The Israelites journeyed from Rameses to Sukot. They numbered about 600,000 men on foot, besides children. |
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לזוַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מֵֽרַעְמְסֵ֖ס סֻכֹּ֑תָה כְּשֵֽׁשׁ־מֵא֨וֹת אֶ֧לֶף רַגְלִ֛י הַגְּבָרִ֖ים לְבַד מִטָּֽף: |
| מֵֽרַעְמְסֵס סֻכֹּתָה - From Rameses to Sukot. This was a distance of 120 mil, but they reached there in just a short while, as it says: “I carried you on the wings of griffon vultures.” |
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מֵֽרַעְמְסֵס סֻכֹּתָה.
מֵאָה וְעֶשְׂרִים מִיל הָיוּ, וּבָאוּ שָׁם לְפִי שָׁעָה, שֶׁנֶּאֱמַר "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" (שמות י"ט):
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| הַגְּבָרִים - Men - i.e., 20 years old and over. |
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הַגְּבָרִים.
מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה (שה"ש רבה ג, ו):
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| 38Moreover, a mixed multitude went up with them, as well as flocks and cattle—a great deal of livestock. |
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לחוְגַם־עֵ֥רֶב רַ֖ב עָלָ֣ה אִתָּ֑ם וְצֹ֣אן וּבָקָ֔ר מִקְנֶ֖ה כָּבֵ֥ד מְאֹֽד: |
| עֵרֶב רַב - A mixed multitude - i.e., a mixture of people from other nations who had become converts. |
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עֵרֶב רַב.
תַּעֲרֹבֶת אֻמּוֹת שֶׁל גֵּרִים:
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| 39The Israelites baked the dough that they had brought out of Egypt into cakes of matzah, since it had not leavened, for they had been driven out of Egypt and could not delay, nor had they prepared any other provisions for themselves. |
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לטוַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּי־גֹֽרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹֽא־עָשׂ֥וּ לָהֶֽם: |
| עֻגֹת מַצּוֹת - means “cakes of matzah.” Dough that has not risen is called matzah. |
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עֻגֹת מַצּוֹת.
חֲרָרָה שֶׁל מַצָּה; בָּצֵק שֶׁלֹּא הֶחֱמִיץ קָרוּי מַצָּה:
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| וְגַם־צֵדָה לֹא עָשׂוּ לָהֶֽם - Nor had they prepared any provisions for themselves - for the journey. This tells us the praise of Israel, that they did not say, “How can we go out into the desert without provisions?” but had faith in God and set out. This idea is stated explicitly in the prophets: “I remember about you the loving-kindness of your youth, the love of your nuptials, your following Me into the desert, into a land not sown.” And what reward is stated there directly following? “Israel is holy to God…”. |
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וְגַם־צֵדָה לֹא עָשׂוּ לָהֶֽם.
לַדֶּרֶךְ. מַגִּיד שִׁבְחָן שֶׁל יִשְׂרָאֵל, שֶׁלֹּא אָמְרוּ הֵיאַךְ נֵצֵא לַמִּדְבָּר בְּלֹא צֵידָה? אֶלָּא הֶאֱמִינוּ וְהָלְכוּ; הוּא שֶׁמְּפֹרָשׁ בַּקַּבָּלָה, "זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה" (ירמיהו ב'), מַה שָּׂכָר מְפֹרָשׁ אַחֲרָיו? "קֹדֶשׁ יִשְׂרָאֵל לַה' וְגוֹ'":
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| 40The length of time that the Israelites had lived in Egypt and other locales was 430 years. |
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מוּמוֹשַׁב֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר יָֽשְׁב֖וּ בְּמִצְרָ֑יִם שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה: |
| אֲשֶׁר יָֽשְׁבוּ בְּמִצְרָיִם - That they had lived in Egypt - after their other dwellings that they had dwelt as strangers in a land that was not theirs – |
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אֲשֶׁר יָֽשְׁבוּ בְּמִצְרָיִם.
אַחַר שְׁאָר הַיְשִׁיבוֹת שֶׁיָּשְׁבוּ גֵּרִים בְּאֶרֶץ לֹא לָהֶם:
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| שְׁלשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה - 430 years - altogether. From the time Isaac was born until now was 400 years, for from the time Abraham had offspring from Sarah began the fulfillment of the prophecy: כִּי גֵר יִהְיֶה זַרְעֲךָ “that your descendants will be foreigners…”; and there were 30 years from when the decree was pronounced “between the Pieces” until Isaac was born. It is impossible to say that these 430 years were only in the land of Egypt, for Kehat was among those who came to Egypt with Jacob; go and add all the years of his life, all the years of his son Amram, and 80 years, the age of Moses at this point, and you do not find that they add up to that much; and besides, you must concede that Kehat lived several years before he went down to Egypt, and many of Amram’s years overlap with the years of Kehat, and many of Moses’ 80 years overlap with the years of Amram. Thus you do not find a total of 400 years since they entered Egypt, and you are forced to say that the patriarchs’ other dwellings in the land of Canaan prior to their coming to Egypt were also considered “sojourning (גֵּרוּת) in a foreign land,” and even in Hebron, as it says: “where Abraham and Isaac had sojourned (גָּר)”; and it also says: “the land of their sojourning (מְגֻרֵיהֶם) in which they sojourned (גָּרוּ).” Therefore you must say that the prophecy “that your descendants will be foreigners (גֵר)” began to be fulfilled immediately from the time that Abraham had offspring, and if you count 400 years from when Isaac was born, you will find that from their arrival in Egypt until their departure was 210 years; and this was one of the things which the sages changed for King Ptolemy. |
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שְׁלשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה.
בֵּין הַכֹּל, מִשֶּׁנּוֹלַד יִצְחָק עַד עַכְשָׁו, הָיוּ אַרְבַּע מֵאוֹת, מִשֶּׁהָיָה לוֹ זֶרַע לְאַבְרָהָם נִתְקַיֵּם כִּי גֵר יִהְיֶה זַרְעֲךָ, וּשְׁלֹשִׁים שָׁנָה הָיוּ מִשֶׁנִּגְזְרָה גְזֵרַת בֵּין הַבְּתָרִים עַד שֶׁנּוֹלַד יִצְחָק; וְאִי אֶפְשָׁר לוֹמַר בְּאֶרֶץ מִצְרַיִם לְבַדָּהּ, שֶׁהֲרֵי קְהָת מִן הַבָּאִים עִם יַעֲקֹב הָיָה, צֵא וַחֲשֹׁב כָּל שְׁנוֹתָיו וְכָל שְׁנוֹת עַמְרָם בְּנוֹ וּשְׁמוֹנִים שֶׁל מֹשֶׁה, לֹא תִמְצָאֵם כָּל כָּךְ, וְעַל כָּרְחֲךָ הַרְבֵּה שָׁנִים הָיוּ לִקְהָת עַד שֶׁלֹּא יָרַד לְמִצְרַיִם, וְהַרְבֵּה מִשְּׁנוֹת עַמְרָם נִבְלָעִים בִּשְׁנוֹת קְהָת, וְהַרְבֵּה מִשְּׁמוֹנִים שֶׁל מֹשֶׁה נִבְלָעִים בִּשְׁנוֹת עַמְרָם, הֲרֵי שֶׁלֹּא תִמְצָא אַרְבַּע מֵאוֹת לְבִיאַת מִצְרַיִם, וְהֻזְקַקְתָּה לוֹמַר עַל כָּרְחֲךָ, שֶׁאַף שְׁאָר הַיְשִׁיבוֹת נִקְרְאוּ גֵּרוּת וַאֲפִלּוּ בְחֶבְרוֹן שֶׁנֶּאֱמַר "אֲשֶׁר גָּר שָׁם אַבְרָהָם וְיִצְחָק" (בראשית ל"ה), וְאוֹמֵר "אֶת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר גָּרוּ בָהּ" (שמות ו'), לְפִיכָךְ אַתָּה צָרִיךְ לוֹמַר "כִּי גֵר יִהְיֶה זַרְעֲךָ" מִשֶּׁהָיָה לוֹ זֶרַע, וּכְשֶׁתִּמְנֶה ת' שָׁנָה מִשֶּׁנּוֹלַד יִצְחָק, תִּמְצָא מִבִּיאָתָן לְמִצְרַיִם עַד יְצִיאָתָן ר"י, וְזֶה אֶחָד מִן הַדְּבָרִים שֶׁשִּׁנּוּ לְתַלְמַי הַמֶּלֶךְ (מגילה ט'):
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| 41And at the end of 430 years, on that very day, all the hosts of God left Egypt. |
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מאוַיְהִ֗י מִקֵּץ֙ שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיְהִ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה יָֽצְא֛וּ כָּל־צִבְא֥וֹת יְהֹוָ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם: |
| וַיְהִי מִקֵּץ שְׁלשִׁים שָׁנָה וגו' וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה - And at the end of 430 years, on that very day. This tells us that once the predetermined end of the exile had arrived, the Omnipresent did not detain them for even as much as a blinking of an eye: on the 15th of Nisan the ministering angels visited Abraham to inform him that Sarah would bear him a son, on the 15th of Nisan Isaac was born, and on the 15th of Nisan the decree “between the Pieces” was pronounced. |
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וַיְהִי מִקֵּץ שְׁלשִׁים שָׁנָה וגו' וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה.
מַגִּיד, שֶׁכֵּיוָן שֶׁהִגִּיעַ הַקֵּץ לֹא עִכְּבָן הַמָּקוֹם כְּהֶרֶף עַיִן – בְּט"ו בְנִיסָן בָּאוּ מַלְאֲכֵי הַשָּׁרֵת אֵצֶל אַבְרָהָם לְבַשְּׂרוֹ, וּבְט"ו בְּנִיסָן נוֹלַד יִצְחָק, וּבְט"ו בְּנִיסָן נִגְזְרָה גְּזֵרַת בֵּין הַבְּתָרִים:
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| 42The night preceding this day was a night of expectation for God to take them out of Egypt. This was the night that God referred to when He said, “On this night I will redeem your descendants.” This night remains an annual time of protection for all the Israelites throughout their generations. |
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מבלֵ֣יל שִׁמֻּרִ֥ים הוּא֙ לַֽיהֹוָ֔ה לְהֽוֹצִיאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם הֽוּא־הַלַּ֤יְלָה הַזֶּה֙ לַֽיהֹוָ֔ה שִׁמֻּרִ֛ים לְכָל־בְּנֵ֥י יִשְׂרָאֵ֖ל לְדֹֽרֹתָֽם: |
| לֵיל שִׁמֻּרִים - A night of expectation () - for which the Holy One, blessed be He, was waiting (שׁוֹמֵר) and looking forward, to fulfill His promise “to take them out of Egypt.” |
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לֵיל שִׁמֻּרִים.
שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵר וּמְצַפֶּה לוֹ, לְקַיֵּם הַבְטָחָתוֹ להוציאם מארץ מצרים:
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| הוּא הַלַּיְלָה הַזֶּה לה' - (lit.) It is this night for God - i.e., it is the night about which God had said to Abraham: “On this night I will redeem your descendants.” |
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הוּא הַלַּיְלָה הַזֶּה לה'.
הוּא הַלַּיְלָה שֶׁאָמַר לְאַבְרָהָם, בַּלַּיְלָה הַזֶּה אֲנִי גוֹאֵל אֶת בָּנֶיךָ (מכילתא):
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| שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹֽרֹתָֽם - Protection for all the Israelites throughout their generations - i.e., from then onwards, it is continuously protected from all destructive forces, as it says: “and He will not allow the destructive plague to enter your houses.” |
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שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹֽרֹתָֽם.
מְשֻׁמָּר וּבָא מִן הַמַּזִּיקִין, כָּעִנְיָן שֶׁנֶּאֱמַר "וְלֹא יִתֵּן הַמַּשְׁחִית וְגוֹ'" (פסחים ק"ט):
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| 43God said to Moses and Aaron, “This is the law of the Passover sacrifice: No stranger to God may eat of it. |
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מגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֣ה וְאַֽהֲרֹ֔ן זֹ֖את חֻקַּ֣ת הַפָּ֑סַח כָּל־בֶּן־נֵכָ֖ר לֹא־יֹ֥אכַל בּֽוֹ: |
| זֹאת חֻקַּת הַפָּסַח - This is the law of the Passover sacrifice. This passage was said to them on the 14th of Nisan. |
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זֹאת חֻקַּת הַפָּסַח.
בְּי"ד בְּנִיסָן נֶאֶמְרָה לָהֶם פָּרָשָׁה זוֹ:
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| כָּל־בֶּן־נֵכָר - (lit.) Any stranger - means: one whose acts are alien to his Father in Heaven, and this implies both a non-Jew and an apostate Israelite. |
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כָּל־בֶּן־נֵכָר.
שֶׁנִּתְנַכְּרוּ מַעֲשָׂיו לְאָבִיו שֶׁבַּשָּׁמַיִם, וְאֶחָד הַגּוֹי וְאֶחָד יִשְׂרָאֵל מְשֻׁמָּד בְּמַשְׁמָע (מכילתא):
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| 44If there be a non-Jewish bondman whom a Jewish man buys for money, you must circumcise him, and then he may eat of it. |
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מדוְכָל־עֶ֥בֶד אִ֖ישׁ מִקְנַת־כָּ֑סֶף וּמַלְתָּ֣ה אֹת֔וֹ אָ֖ז יֹ֥אכַל בּֽוֹ: |
| וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּֽוֹ - You must circumcise him, and then he may eat of it - i.e., his master may then eat from it. This tells us that failure to perform circumcision of one’s bondmen prevents one from eating the Passover sacrifice. This is the opinion of Rabbi Yehoshua. But Rabbi Eliezer said: Failure to perform circumcision of one’s bondmen does not prevent one from eating the Passover sacrifice. If so, what is meant by what Scripture states: “then he may eat of it”? That only then may the bondman himself eat from it. |
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וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּֽוֹ.
רַבּוֹ, מַגִּיד שֶׁמִּילַת עֲבָדָיו מְעַכַּבְתּוֹ מִלֶּאֱכֹל בַּפֶּסַח, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מִילַת עֲבָדָיו מְעַכַּבְתּוֹ מִלֶּאֱכֹל בַּפֶּסַח, אִם כֵּן מַה תַּלְמוּד לוֹמָר אז יאכל בו? הָעֶבֶד:
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| 45Neither a resident alien nor a non-Jewish hired laborer may eat of it. |
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מהתּוֹשָׁ֥ב וְשָׂכִ֖יר לֹא־יֹ֥אכַל בּֽוֹ: |
| תּוֹשָׁב - A resident. This refers to a foreigner, i.e., a non-Jew who has undertaken not to serve idols, and is therefore granted residence in the Land of Israel. |
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תּוֹשָׁב.
זֶה גֵּר תּוֹשָׁב:
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| וְשָׂכִיר - Nor a hired laborer. This refers to a non-Jew. And why does Scripture need to say this? Are not the resident alien and the non-Jew both uncircumcised, and it says: “No uncircumcised man may eat of it”? Rather, it is referring, for example, to a circumcised Arab or a circumcised Gibeonite who is a resident alien or a hired laborer. |
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וְשָׂכִיר.
זֶה גּוֹי, וּמַה תַּלְמוּד לוֹמָר, וַהֲלֹא עֲרֵלִים הֵם, וְנֶאֱמַר וכל ערל לא יאכל בו? אֶלָּא כְּגוֹן עֲרָבִי מָהוּל וְגִבְעוֹנִי מָהוּל וְהוּא תּוֹשָׁב אוֹ שָׂכִיר (שם):
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| 46It must be eaten by a single group. You must not take any of the meat out of the group, nor break any of its bones. |
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מובְּבַ֤יִת אֶחָד֙ יֵֽאָכֵ֔ל לֹֽא־תוֹצִ֧יא מִן־הַבַּ֛יִת מִן־הַבָּשָׂ֖ר ח֑וּצָה וְעֶ֖צֶם לֹ֥א תִשְׁבְּרוּ־בֽוֹ: |
| בְּבַיִת אֶחָד יֵֽאָכֵל - It must be eaten (lit.) in one house - i.e., in one group, meaning that those who are designated to form one group for eating it should not later become two groups and divide it. You say that בְּבַיִת אֶחָד means “one group,” but perhaps the meaning is none other than one house, in the plain sense, and it comes to teach us that if the group began by eating the Passover sacrifice in the yard of the house and it started raining, they may not enter the house and continue eating there? Scripture therefore states: “the houses where they will eat the sacrifice,” from which we may deduce that those who eat the sacrifice may eat it in two places. |
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בְּבַיִת אֶחָד יֵֽאָכֵל.
בַּחֲבוּרָה אַחַת, שֶׁלֹּא יֵעָשׂוּ הַנִּמְנִין עָלָיו שְׁתֵּי חֲבוּרוֹת וִיחַלְּקוּהוּ. אַתָּה אוֹמֵר בַּחֲבוּרָה אַחַת אוֹ אֵינוֹ אֶלָּא בְּבַיִת אֶחָד כְּמַשְׁמָעוֹ, וּלְלַמֵּד שֶׁאִם הִתְחִילוּ וְהָיוּ אוֹכְלִים בֶּחָצֵר וְיָרְדוּ גְּשָׁמִים שֶׁלֹּא יִכָּנְסוּ לַבַּיִת? תַּלְמוּד לוֹמַר, "עַל הַבָּתִּים אֲשֶׁר יֹאכְלוּ אֹתוֹ בָּהֶם", מִכָּאן שֶׁהָאוֹכֵל אוֹכֵל בִּשְׁנֵי מְקוֹמוֹת:
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| לֹֽא־תוֹצִיא מִן־הַבַּיִת - You must not take [any of the meat] (lit.) out of the house - i.e., out of the group. |
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לֹֽא־תוֹצִיא מִן־הַבַּיִת.
מִן הַחֲבוּרָה:
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| וְעֶצֶם לֹֽא־תִשְׁבְּרוּ־בֽוֹ - Nor break any of its bones. This refers to a bone that is fit to be eaten, such as one that has a kezayit or more of flesh on it; only to it does the prohibition of breaking a bone apply, but to a bone that does not have a kezayit of flesh on it the prohibition of breaking a bone does not apply. |
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וְעֶצֶם לֹֽא־תִשְׁבְּרוּ־בֽוֹ.
הָרָאוּי לַאֲכִילָה, כְּגוֹן שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, יֵשׁ בּוֹ מִשּׁוּם שְׁבִירַת עֶצֶם, אֵין עָלָיו כַּזַּיִת בָּשָׂר אֵין בּוֹ מִשּׁוּם שְׁבִירַת עֶצֶם:
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| 47The entire community of Israel will offer it up. |
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מזכָּל־עֲדַ֥ת יִשְׂרָאֵ֖ל יַֽעֲשׂ֥וּ אֹתֽוֹ: |
| כָּל־עֲדַת יִשְׂרָאֵל יַֽעֲשׂוּ אֹתֽוֹ - The entire community of Israel will offer it up. Why is this stated? Since regarding the Passover sacrifice offered up in Egypt it says: “a lamb per paternal house,” meaning that they registered for eating it only by family groups, I might think that the Passover sacrifice offered up in future generations must also be so. Scripture therefore states: “The entire community of Israel will offer it up.” |
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כָּל־עֲדַת יִשְׂרָאֵל יַֽעֲשׂוּ אֹתֽוֹ.
לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר בְּפֶסַח מִצְרַיִם "שֶׂה לְבֵית אָבוֹת", שֶׁנִּמְנוּ עָלָיו לַמִּשְׁפָּחוֹת, יָכוֹל אַף פֶּסַח דּוֹרוֹת כֵּן? תַּלְמוּד לוֹמָר כל עדת ישראל יעשו אתו:
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| 48When a convert living among you offers up the Passover sacrifice to God, all the males in his household must first be circumcised and only then may he draw near to offer it up. He will be just like a native citizen. No uncircumcised man may eat of it. |
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מחוְכִֽי־יָג֨וּר אִתְּךָ֜ גֵּ֗ר וְעָ֣שָׂה פֶ֘סַח֘ לַֽיהֹוָה֒ הִמּ֧וֹל ל֣וֹ כָל־זָכָ֗ר וְאָז֙ יִקְרַ֣ב לַֽעֲשׂת֔וֹ וְהָיָ֖ה כְּאֶזְרַ֣ח הָאָ֑רֶץ וְכָל־עָרֵ֖ל לֹא־יֹ֥אכַל בּֽוֹ: |
| וְעָשָׂה פֶסַח - (lit.) And he will offer up the Passover sacrifice. From these words alone I might have thought that whoever converts must offer up a Passover sacrifice immediately upon converting. Scripture therefore states: “he will be like a native of the land” – just as a native offers up the Passover sacrifice only on the 14th of Nisan, so, too, a convert offers it up only on the 14th. |
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וְעָשָׂה פֶסַח.
יָכוֹל כָּל הַמִּתְגַּיֵּר יַעֲשֶׂה פֶּסַח מִיָּד, תַּלְמוּד לוֹמַר והיה כאזרח הארץ, מָה אֶזְרָח בְּאַרְבָּעָה עָשָׂר אַף גֵּר בְּאַרְבָּעָה עָשָׂר (שם):
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| וְכָל־עָרֵל לֹא־יֹאכַל בּֽוֹ - No uncircumcised man may eat of it. This prohibition is written to include one whose older brothers died as a result of undergoing circumcision, who is therefore not considered an apostate by virtue of being uncircumcised and therefore this law cannot be derived from: “No stranger may eat of it.” |
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וְכָל־עָרֵל לֹא־יֹאכַל בּֽוֹ.
לְהָבִיא אֶת שֶׁמֵּתוּ אֶחָיו מֵחֲמַת מִילָה, שֶׁאֵינוֹ מוּמָר לַעֲרֵלוּת וְאֵינוֹ לָמֵד מִ"בֶּן נֵכָר לֹא יֹאכַל בּוֹ" (שם):
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| 49There must be one law for the native Israelite and for the convert who lives among you.” |
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מטתּוֹרָ֣ה אַחַ֔ת יִֽהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם: |
| תּוֹרָה אַחַת וגו' - [There must be] one law… This verse is added to equate a convert with a native Jew regarding all the other commandments in the Torah, as well. |
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תּוֹרָה אַחַת וגו'.
לְהַשְׁווֹת גֵּר לָאֶזְרָח אַף לִשְׁאָר מִצְווֹת שֶׁבַּתּוֹרָה (שם):
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| 50All the Israelites did as God had instructed Moses and Aaron, and Moses and Aaron did so, also. |
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נוַיַּֽעֲשׂ֖וּ כָּל־בְּנֵ֣י יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֥ה וְאֶת־אַֽהֲרֹ֖ן כֵּ֥ן עָשֽׂוּ: |
| 51It was on that very same day that God took the Israelites out of Egypt with all their hosts. |
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נאוַיְהִ֕י בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה הוֹצִ֨יא יְהֹוָ֜ה אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם: |
