ב"ה

Learning & Values Parshah (Weekly Torah) Festivals & Special Readings Passover

Torah Reading for Passover

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First Day of Passover

Sunday, 15 Nissan, 5785

13 April, 2025

Complete: (Exodus 12:21-51; Numbers 28:16-25; Joshua 3:5-7; Joshua 5:2 - 6:1; Joshua 6:27)

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First Portion

Shemot (Exodus) Chapter 12

21Moses summoned all the elders of Israel, and told them to instruct the Israelites as follows: “Draw yourselves away from idolatry: get for your families lambs or kids from your flocks or acquire them for yourselves in the market. On 14 Nisan, slaughter the Passover offering.		כאוַיִּקְרָ֥א משֶׁ֛ה לְכָל־זִקְנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם מִֽשְׁכ֗וּ וּקְח֨וּ לָכֶ֥ם צֹ֛אן לְמִשְׁפְּחֹֽתֵיכֶ֖ם וְשַֽׁחֲט֥וּ הַפָּֽסַח:
מִֽשְׁכוּ - (lit.) Draw. One who already has flocks should draw one of his own.		מִֽשְׁכוּ. מִי שֶׁיֵּשׁ לוֹ צֹאן יִמְשֹׁךְ מִשֶּׁלּוֹ:
וּקְחוּ - Or (lit.) take. One who does not have flocks should acquire (יִקַּח) an animal from the market.		וּקְחוּ. מִי שֶׁאֵין לוֹ יִקַּח מִן הַשּׁוּק (שם):
לְמִשְׁפְּחֹֽתֵיכֶם - For your families - i.e., “a lamb per paternal house.” 1		לְמִשְׁפְּחֹֽתֵיכֶם. שֶׂה לְבֵית אָבוֹת:
22You must take a bundle of three stalks of hyssop and dip it in the blood that is collected in the basin, and use it to apply some of the blood in the basin to the lintel and the two doorposts. None of you may go out of the entrance of his house until morning.		כבוּלְקַחְתֶּ֞ם אֲגֻדַּ֣ת אֵז֗וֹב וּטְבַלְתֶּם֘ בַּדָּ֣ם אֲשֶׁר־בַּסַּף֒ וְהִגַּעְתֶּ֤ם אֶל־הַמַּשְׁקוֹף֙ וְאֶל־שְׁתֵּ֣י הַמְּזוּזֹ֔ת מִן־הַדָּ֖ם אֲשֶׁ֣ר בַּסָּ֑ף וְאַתֶּ֗ם לֹ֥א תֵֽצְא֛וּ אִ֥ישׁ מִפֶּֽתַח־בֵּית֖וֹ עַד־בֹּֽקֶר:
אֵזוֹב - Hyssop. A type of herb that has thin stalks.		אֵזוֹב. מִין יָרָק שֶׁיֵּשׁ לוֹ גִּבְעוֹלִין:
אֲגֻדַּת אֵזוֹב - A bundle of hyssop. Three root-clusters are called a “bundle.”		אֲגֻדַּת אֵזוֹב. שְׁלוֹשָׁה קְלָחִין קְרוּיִין אֲגֻדָּה (שבת ק"ט):
אֲשֶׁר־בַּסַּף - means “that is in the vessel,” as in סִפּוֹת כֶּסֶף “silver pitchers.” 2		אֲשֶׁר־בַּסַּף. בַּכְּלִי, כְּמוֹ סִפּוֹת כֶּסֶף:
מִן־הַדָּם אֲשֶׁר־בַּסַּף - Some of the blood in the basin. Why does it repeat the words “in the basin”? So that you not say that a single dipping of the hyssop in the blood suffices for all three applications of the blood – on the lintel and the two doorposts; it therefore says again “in the basin,” implying that each application must be directly from the blood in the basin, i.e., for each application there must be its own dipping.		מִן־הַדָּם אֲשֶׁר־בַּסַּף. לָמָּה חָזַר וּשְׁנָאוֹ? שֶׁלֹּא תֹאמַר טְבִילָה אַחַת לִשְׁלוֹשׁ הַמַּתָּנוֹת, לְכָךְ נֶאֱמַר עוֹד אֲשֶׁר בַּסַּף, וְשֶׁתְּהֵא כָל נְתִינָה וּנְתִינָה מִן הַדָּם אֲשֶׁר בַּסַּף, עַל כָּל הַגָּעָה טְבִילָה (מכילתא):
וְאַתֶּם לֹא תֵֽצְאוּ וגו' - None of you may go out… This tells us that once the destroying angel is given permission to harm, it does not distinguish between the righteous and the wicked; and nighttime is when the destructive forces have free reign, as it says: “then all the wild beasts of the forest roam.” 3		וְאַתֶּם לֹא תֵֽצְאוּ וגו'. מַגִּיד, שֶׁמֵּאַחַר שֶׁנִּתְּנָה רְשׁוּת לַמַּשְׁחִית לְחַבֵּל, אֵינוֹ מַבְחִין בֵּין צַדִּיק לְרָשָׁע (שם); וְלַיְלָה רְשׁוּת לַמְחַבְּלִים הוּא, שֶׁנֶּאֱמַר "בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר" (תהלים ק"ד):
23God will pass through Egypt to strike the firstborn of Egypt. He will see the blood on the lintel and on the two doorposts. God will mercifully pass over the entrance to your houses, and not allow the destructive plague to enter your houses to strike you.		כגוְעָבַ֣ר יְהֹוָה֘ לִנְגֹּ֣ף אֶת־מִצְרַ֒יִם֒ וְרָאָ֤ה אֶת־הַדָּם֙ עַל־הַמַּשְׁק֔וֹף וְעַ֖ל שְׁתֵּ֣י הַמְּזוּזֹ֑ת וּפָסַ֤ח יְהֹוָה֙ עַל־הַפֶּ֔תַח וְלֹ֤א יִתֵּן֙ הַמַּשְׁחִ֔ית לָבֹ֥א אֶל־בָּֽתֵּיכֶ֖ם לִנְגֹּֽף:
וּפָסַח - means: “He will have pity”; and one may say it means: He will skip over.		וּפָסַח. וְחָמַל, וְיֵשׁ לוֹמַר וְדִלֵּג:
וְלֹא יִתֵּן הַמַּשְׁחִית - (lit.) And He will not give the destroying angel - means: “He will not give it the ability to enter your houses.” Similarly we find this meaning of the verb נתן in וְלֹא נְתָנוֹ אֱלֹהִים לְהָרַע עִמָּדִי “but God did not let him harm me.” 4		וְלֹא יִתֵּן הַמַּשְׁחִית. וְלֹא יִתֵּן לוֹ יְכֹלֶת לָבֹא, כְּמוֹ "וְלֹא נְתָנוֹ אֱלֹהִים לְהָרַע עִמָּדִי" (בראשית ל"א):
24You must observe the practices of Passover as a rule for you and your children forever.		כדוּשְׁמַרְתֶּ֖ם אֶת־הַדָּבָ֣ר הַזֶּ֑ה לְחָק־לְךָ֥ וּלְבָנֶ֖יךָ עַד־עוֹלָֽם:

Footnotes

Exodus 12:3.

2 Kings 12:14.

Psalms 104:20.

Genesis 31:7.

Second Portion

Shemot (Exodus) Chapter 12

25You must maintain this service only once you have come into the land that God will give you, as He has spoken.		כהוְהָיָ֞ה כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יִתֵּ֧ן יְהֹוָ֛ה לָכֶ֖ם כַּֽאֲשֶׁ֣ר דִּבֵּ֑ר וּשְׁמַרְתֶּ֖ם אֶת־הָֽעֲבֹדָ֥ה הַזֹּֽאת:
וְהָיָה כִּֽי־תָבֹאוּ אֶל־הָאָרֶץ - Once you have come into the land. Scripture makes the observance of this commandment contingent on their entering the Land of Israel, but in the desert they were not obligated in it, except for only one Passover service that they performed in the second year after the Exodus by explicit Divine order.		וְהָיָה כִּֽי־תָבֹאוּ אֶל־הָאָרֶץ. תָּלָה הַכָּתוּב עֲבוֹדָה זוֹ בְּבִיאָתָם לָאָרֶץ, וְלֹא נִתְחַיְּבוּ בַמִּדְבָּר אֶלָּא פֶּסַח אֶחָד שֶׁעָשׂוּ בַשָּׁנָה הַשֵּׁנִית עַל פִּי הַדִּבּוּר:
כַּֽאֲשֶׁר דִּבֵּר - As he has spoken. And where did He say this? “I will bring you to the land…”. 1		כַּֽאֲשֶׁר דִּבֵּר. וְהֵיכָן דִּבֵּר? "וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ וְגוֹ'" (שמות ו'):
26When your children ask you, ‘What is this service of yours?’		כווְהָיָ֕ה כִּי־יֹֽאמְר֥וּ אֲלֵיכֶ֖ם בְּנֵיכֶ֑ם מָ֛ה הָֽעֲבֹדָ֥ה הַזֹּ֖את לָכֶֽם:
27You must answer, ‘It is the Passover offering to God, who passed over the houses of the Israelites in Egypt when He plagued the Egyptians, and spared our homes.’” The people bowed down and prostrated themselves.		כזוַֽאֲמַרְתֶּ֡ם זֶֽבַח־פֶּ֨סַח ה֜וּא לַֽיהֹוָ֗ה אֲשֶׁ֣ר פָּ֠סַ֠ח עַל־בָּתֵּ֤י בְנֵֽי־יִשְׂרָאֵל֙ בְּמִצְרַ֔יִם בְּנָגְפּ֥וֹ אֶת־מִצְרַ֖יִם וְאֶת־בָּתֵּ֣ינוּ הִצִּ֑יל וַיִּקֹּ֥ד הָעָ֖ם וַיִּשְׁתַּֽחֲוֽוּ:
וַיִּקֹּד הָעָם - The people bowed down - in thanksgiving for the news of the impending redemption and their entering the Land of Israel, and for the news that they would have children.		וַיִּקֹּד הָעָם. עַל בְּשׂוֹרַת הַגְּאֻלָּה וּבִיאַת הָאָרֶץ וּבְשׂוֹרַת הַבָּנִים שֶׁיִּהְיוּ לָהֶם:
28The Israelites went and did so, just as God had instructed Moses and Aaron. Moses and Aaron did so as well.		כחוַיֵּֽלְכ֥וּ וַיַּֽעֲשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֥ה וְאַֽהֲרֹ֖ן כֵּ֥ן עָשֽׂוּ:
וַיֵּֽלְכוּ וַיַּֽעֲשׂוּ בְּנֵי יִשְׂרָאֵל - The Israelites went and did so. But did they do so already at this point? Was not all this said to them at the beginning of the month and they were to carry it out only on the 10th and 14th of the month? Rather, since they accepted upon themselves to do it, Scripture considers it as if they had already done it.		וַיֵּֽלְכוּ וַיַּֽעֲשׂוּ בְּנֵי יִשְׂרָאֵל. וְכִי כְּבָר עָשׂוּ, וַהֲלֹא מֵרֹאשׁ חֹדֶשׁ נֶאֱמַר לָהֶם? אֶלָּא מִכֵּיוָן שֶׁקִּבְּלוּ עֲלֵיהֶם מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ עָשׂוּ (מכילתא):
וַיֵּֽלְכוּ וַיַּֽעֲשׂוּ - Went and did so. The verse also reckons their going, to give them reward for going and reward for doing.		וַיֵּֽלְכוּ וַיַּֽעֲשׂוּ. אַף הַהֲלִיכָה מָנָה הַכָּתוּב, לִתֵּן שָׂכָר לַהֲלִיכָה וְשָׂכָר לַעֲשִׂיָּה (שם):
כַּֽאֲשֶׁר צִוָּה ה' אֶת־משֶׁה וְאַֽהֲרֹן - Just as God had instructed Moses and Aaron. This is written to tell us the praise of the Israelites, that they did not omit any detail of all the instructions of Moses and Aaron. And what is the meaning of the additional words כֵּן עָשׂוּ “they did so”? Moses and Aaron themselves also did so.		כַּֽאֲשֶׁר צִוָּה ה' אֶת־משֶׁה וְאַֽהֲרֹן. לְהַגִּיד שִׁבְחָן שֶׁל יִשְׂרָאֵל שֶׁלֹּא הִפִּילוּ דָּבָר מִכָּל מִצְווֹת מֹשֶׁה וְאַהֲרֹן, וּמַהוּ כן עשו? אַף מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ (שם):

Footnotes

Exodus 6:8.

Third Portion

Shemot (Exodus) Chapter 12

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.		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.”		וה'. כָּל מָקוֹם שֶׁנֶּאֱמַר "וַה'" הוּא וּבֵית דִּינוֹ, שֶׁהַוָּי"ו לְשׁוֹן תּוֹסֶפֶת הוּא, כְּמוֹ פְּלוֹנִי וּפְלוֹנִי:
הִכָּה כָל־בְּכוֹר - Struck down every firstborn - even of another nation, but who was then in Egypt.		הִכָּה כָל־בְּכוֹר. אַף שֶׁל אֻמָּה אַחֶרֶת וְהוּא בְמִצְרַיִם (מכילתא):
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” 1 – i.e., at the Sea of Reeds.		מִבְּכֹר פַּרְעֹה. אַף פַּרְעֹה בְּכוֹר הָיָה, וְנִשְׁתַּיֵּר מִן הַבְּכוֹרוֹת, וְעָלָיו הוּא אוֹמֵר "בַּעֲבוּר הַרְאוֹתְךָ אֶת כֹּחִי" (שמות ט') – בְּיַם סוּף (מכילתא):
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.		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:
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.		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.		וַיָּקָם פַּרְעֹה. מִמִּטָּתוֹ:
לַיְלָה - In the night - and not, as is the way of kings, at three hours of the day.		לַיְלָה. וְלֹא כְּדֶרֶךְ הַמְּלָכִים בְּשָׁלוֹשׁ שָׁעוֹת בַּיּוֹם (שם):
הוּא - He - first, and afterwards his courtiers. This teaches us that he himself went around to his courtiers’ homes and made them get up.		הוּא. תְּחִלָּה, וְאַחַר כָּךְ עבדיו, מְלַמֵּד שֶׁהָיָה הוּא מְחַזֵּר עַל בָּתֵּי עֲבָדָיו וּמַעֲמִידָן (שם):
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).” 2 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.		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:
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!		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?”		וַיִּקְרָא לְמשֶׁה וּלְאַֽהֲרֹן לַיְלָה. מַגִּיד שֶׁהָיָה מְחַזֵּר עַל פִּתְחֵי הָעִיר וְצוֹעֵק, הֵיכָן מֹשֶׁה שָׁרוּי? הֵיכָן אַהֲרֹן שָׁרוּי? (מכילתא):
גַּם־אַתֶּם - (lit.) You too - i.e., the adult men.		גַּם־אַתֶּם. הַגְּבָרִים:
גַּם־בְּנֵי יִשְׂרָאֵל - And the children of Israel, too - i.e., the small children.		גַּם־בְּנֵי יִשְׂרָאֵל. הַטַּף:
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”; 3 void is what I asked: “Exactly who will be going?”; 4 and void is what I said: “only your flocks and cattle must remain behind.” 5		וּלְכוּ עִבְדוּ אֶת־ה' כְּדַבֶּרְכֶֽם. הַכֹּל כְּמוֹ שֶׁאֲמַרְתֶּם וְלֹא כְּשֶׁאָמַרְתִּי אֲנִי; בָּטֵל "לֹא אֲשַׁלֵּחַ", בָּטֵל "מִי וָמִי הַהוֹלְכִים", בָּטֵל "רַק צֹאנְכֶם וּבְקָרְכֶם יֻצָּג":
32Take both your flocks and your cattle, just as you stipulated, and go! And bless me too!”		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”; 6 i.e., take even my animals, as you have said.		גַּם־צֹֽאנְכֶם גַּם־בְּקַרְכֶם קְחוּ. וּמַהוּ כאשר דברתם? "גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת" (שמות י'), קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם:
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.		וּבֵֽרַכְתֶּם גַּם־אֹתִֽי. הִתְפַּלְּלוּ עָלַי שֶׁלֹּא אָמוּת, שֶׁאֲנִי בְּכוֹר:
33The Egyptians also urged the people on, hurrying them out of the land, for they said, “We are all dying!”		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,” 7 but here even the ordinary (i.e., non-firstborn) sons are dying, sometimes five or ten in the same house!		כֻּלָּנוּ מֵתִֽים. אָמְרוּ לֹא כִגְזֵרַת מֹשֶׁה הוּא, שֶׁהֲרֵי אָמַר "וּמֵת כָּל בְּכוֹר", וְכָאן אַף הַפְּשׁוּטִים מֵתִים, חֲמִשָּׁה אוֹ עֲשָׂרָה בְּבַיִת אֶחָד:
34The people took their dough, before it had leavened, with their leftover food wrapped in their clothes on their shoulders.		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.		טֶרֶם יֶחְמָץ. הַמִּצְרִים לֹא הִנִּיחוּם לִשְׁהוֹת כְּדֵי חִמּוּץ:
מִשְׁאֲרֹתָם - Their leftover food - i.e., the leftovers of the matzah and bitter herbs from last night’s meal.		מִשְׁאֲרֹתָם. שְׁיָרֵי מַצָּה וּמָרוֹר.
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.		עַל־שִׁכְמָֽם. אַף עַל פִּי שֶׁבְּהֵמוֹת הַרְבֵּה הוֹלִיכוּ עִמָּהֶם, מְחַבְּבִים הָיוּ אֶת הַמִּצְוָה:
35The Israelites did as Moses had said, and requested silver and gold utensils and clothing from the Egyptians.		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.” 8		כִּדְבַר משֶׁה. שֶׁאָמַר לָהֶם בְּמִצְרַיִם, "וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ":
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.		וּשְׂמָלֹֽת. אַף הֵן הָיוּ חֲשׁוּבוֹת לָהֶם מִן הַכֶּסֶף וּמִן הַזָּהָב, וְהַמְאֻחָר בַּפָּסוּק חָשׁוּב:
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.		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!”		וַיַּשְׁאִלוּם. אַף מַה שֶּׁלֹּא הָיוּ שׁוֹאֲלִים מֵהֶם הָיוּ נוֹתְנִים לָהֶם, אַתָּה אוֹמֵר אֶחָד? טֹל שְׁנַיִם וָלֵךְ.
וַיְנַצְּלוּ - Its meaning is as Onkelos translates it: וְרוֹקִינוּ “they emptied out.”		וַיְנַצְּלוּ. וְרוֹקִינוּ:

Footnotes

Fourth Portion

Shemot (Exodus) Chapter 12

37The Israelites journeyed from Rameses to Sukot. They numbered about 600,000 men on foot, besides children.		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.” 1		מֵֽרַעְמְסֵס סֻכֹּתָה. מֵאָה וְעֶשְׂרִים מִיל הָיוּ, וּבָאוּ שָׁם לְפִי שָׁעָה, שֶׁנֶּאֱמַר "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" (שמות י"ט):
הַגְּבָרִים - Men - i.e., 20 years old and over.		הַגְּבָרִים. מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה (שה"ש רבה ג, ו):
38Moreover, a mixed multitude went up with them, as well as flocks and cattle—a great deal of livestock.		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.		עֵרֶב רַב. תַּעֲרֹבֶת אֻמּוֹת שֶׁל גֵּרִים:
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.		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.		עֻגֹת מַצּוֹת. חֲרָרָה שֶׁל מַצָּה; בָּצֵק שֶׁלֹּא הֶחֱמִיץ קָרוּי מַצָּה:
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.” 2 And what reward is stated there directly following? “Israel is holy to God…”. 3		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'":
40The length of time that the Israelites had lived in Egypt and other locales was 430 years.		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 –		אֲשֶׁר יָֽשְׁבוּ בְּמִצְרָיִם. אַחַר שְׁאָר הַיְשִׁיבוֹת שֶׁיָּשְׁבוּ גֵּרִים בְּאֶרֶץ לֹא לָהֶם:
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…”; 4 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)”; 5 and it also says: “the land of their sojourning (מְגֻרֵיהֶם) in which they sojourned (גָּרוּ).” 6 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.		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'):
41And at the end of 430 years, on that very day, all the hosts of God left Egypt.		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.		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:
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.		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.”		לֵיל שִׁמֻּרִים. שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵר וּמְצַפֶּה לוֹ, לְקַיֵּם הַבְטָחָתוֹ להוציאם מארץ מצרים:
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.”		הוּא הַלַּיְלָה הַזֶּה לה'. הוּא הַלַּיְלָה שֶׁאָמַר לְאַבְרָהָם, בַּלַּיְלָה הַזֶּה אֲנִי גוֹאֵל אֶת בָּנֶיךָ (מכילתא):
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.” 7		שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹֽרֹתָֽם. מְשֻׁמָּר וּבָא מִן הַמַּזִּיקִין, כָּעִנְיָן שֶׁנֶּאֱמַר "וְלֹא יִתֵּן הַמַּשְׁחִית וְגוֹ'" (פסחים ק"ט):

Footnotes

Fifth Portion

Shemot (Exodus) Chapter 12

43God said to Moses and Aaron, “This is the law of the Passover sacrifice: No stranger to God may eat of it.		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.		זֹאת חֻקַּת הַפָּסַח. בְּי"ד בְּנִיסָן נֶאֶמְרָה לָהֶם פָּרָשָׁה זוֹ:
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.		כָּל־בֶּן־נֵכָר. שֶׁנִּתְנַכְּרוּ מַעֲשָׂיו לְאָבִיו שֶׁבַּשָּׁמַיִם, וְאֶחָד הַגּוֹי וְאֶחָד יִשְׂרָאֵל מְשֻׁמָּד בְּמַשְׁמָע (מכילתא):
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.		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.		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:
45Neither a resident alien nor a non-Jewish hired laborer may eat of it.		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.		תּוֹשָׁב. זֶה גֵּר תּוֹשָׁב:
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”? 1 Rather, it is referring, for example, to a circumcised Arab or a circumcised Gibeonite who is a resident alien or a hired laborer.		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):
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.		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,” 2 from which we may deduce that those who eat the sacrifice may eat it in two places.		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:
לֹֽא־תוֹצִיא מִן־הַבַּיִת - You must not take [any of the meat] (lit.) out of the house - i.e., out of the group.		לֹֽא־תוֹצִיא מִן־הַבַּיִת. מִן הַחֲבוּרָה:
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.		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:
47The entire community of Israel will offer it up.		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,” 3 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.”		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:
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.		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.		וְעָשָׂה פֶסַח. יָכוֹל כָּל הַמִּתְגַּיֵּר יַעֲשֶׂה פֶּסַח מִיָּד, תַּלְמוּד לוֹמַר והיה כאזרח הארץ, מָה אֶזְרָח בְּאַרְבָּעָה עָשָׂר אַף גֵּר בְּאַרְבָּעָה עָשָׂר (שם):
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.” 4		וְכָל־עָרֵל לֹא־יֹאכַל בּֽוֹ. לְהָבִיא אֶת שֶׁמֵּתוּ אֶחָיו מֵחֲמַת מִילָה, שֶׁאֵינוֹ מוּמָר לַעֲרֵלוּת וְאֵינוֹ לָמֵד מִ"בֶּן נֵכָר לֹא יֹאכַל בּוֹ" (שם):
49There must be one law for the native Israelite and for the convert who lives among you.”		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.		תּוֹרָה אַחַת וגו'. לְהַשְׁווֹת גֵּר לָאֶזְרָח אַף לִשְׁאָר מִצְווֹת שֶׁבַּתּוֹרָה (שם):
50All the Israelites did as God had instructed Moses and Aaron, and Moses and Aaron did so, also.		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.		נאוַיְהִ֕י בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה הוֹצִ֨יא יְהֹוָ֜ה אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם:

Footnotes

Maftir Portion

Bamidbar (Numbers) Chapter 28

16On the 14th day of the first month: a Passover offering to God.		טזוּבַחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַֽיהֹוָֽה:
17On the fifteenth day of this month, a festival: unleavened bread must be eaten for seven days.		יזוּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵֽאָכֵֽל:
18The first day is a holy occasion; you must not perform any mundane work.		יחבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
כָּל־מְלֶאכֶת עֲבֹדָה - (lit.) Any work of toil - i.e., even necessary work for you, such as something that results in loss if not done, which is permitted on Chol HaMo’ed (the intermediary festival days), is prohibited on the festival itself.		כָּל־מְלֶאכֶת עֲבֹדָה. אֲפִלּוּ מְלָאכָה הַצְּרִיכָה לָכֶם, כְּגוֹן דָּבָר הָאָבֵד, הַמֻּתָּר בְּחֻלּוֹ שֶׁל מוֹעֵד, אֲסוּרָה בְּי"ט:
19You must offer up a fire-offering, an ascent-offering to God: two young bulls, one ram, and seven one-year-old lambs; they must be unblemished for you.		יטוְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
פָּרִים - Bulls - representing Abraham, as it says: “Abraham then ran to the cattle.” 1		פָּרִים. כְּנֶגֶד אַבְרָהָם שֶׁנֶּאֱמַר "וְאֶל הַבָּקָר רָץ אַבְרָהָם" (בראשית י"ח):
אַיִליִם - Rams - representing the ram sacrificed instead of Isaac.		אַיִליִם. כְּנֶגֶד אֵילוֹ שֶׁל יִצְחָק:
כְבָשִׂים - Lambs - representing Jacob, as it says: “Jacob separated the sheep.” 2 I saw this in the works of Rabbi Moshe HaDarshan.		כְבָשִׂים. כְּנֶגֶד יַעֲקֹב שֶׁנֶּאֱמַר "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב" (שם ל'); בִּיסוֹדוֹ שֶׁל רַ' מֹשֶׁה הַדַּרְשָׁן רָאִיתִי זֹאת:
20Their grain-offerings: fine flour mixed with oil, you must offer up three-tenths of an ephah for each bull and two-tenths of an ephah for the ram,		כוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּֽעֲשֽׂוּ:
21and you must offer up one-tenth of an ephah for each lamb, for all seven lambs.		כאעִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּֽעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
22One young he-goat as a sin-offering to atone for you.		כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
23You must offer these up besides the morning ascent-offering, which is offered up as a continual ascent-offering.		כגמִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּֽעֲשׂ֖וּ אֶת־אֵֽלֶּה:
24You must offer up sacrifices like these daily for seven days, as food for the fire-offering pleasing to God; you must offer up this and its libation following the continual ascent-offering.		כדכָּאֵ֜לֶּה תַּֽעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
כָּאֵלֶּה תַּֽעֲשׂוּ לַיּוֹם - You must offer up like these daily - i.e., that they not gradually decrease like the bulls of the Festival of Sukot.		כָּאֵלֶּה תַּֽעֲשׂוּ לַיּוֹם. שֶׁלֹּא יִהְיוּ פוֹחֲתִין וְהוֹלְכִין כְּפָרֵי הֶחָג (ספרי):
25You must celebrate the seventh day as a holy occasion on which you must not perform any mundane work.		כהוּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:

Footnotes

Genesis 18:7.

Genesis 30:40.

Haftarah

Yehoshua (Joshua) Chapter 3

5And Joshua said to the people; Prepare yourselves, for tomorrow the Lord will do wonders among you.		הוַיֹּ֧אמֶר יְהוֹשֻׁ֛עַ אֶל־הָעָ֖ם הִתְקַדָּ֑שׁוּ כִּ֣י מָחָ֗ר יַעֲשֶֹ֧ה יְהֹוָ֛ה בְּקִרְבְּכֶ֖ם נִפְלָאֽוֹת:
And Joshua said. On the third day. And the thirtieth day of Moses’ mourning period was the first of the three days.		וַיֹּאמֶר יְהוֹשֻׁעַ. בַּיּוֹם הַשְּׁלִישִׁי, וְיוֹם ל' שֶׁל אֵבֶל הָיָה רִאשׁוֹן לְג' הַיָּמִים.
Prepare yourselves. Prepare yourselves.		הִתְקַדָּשׁוּ. הִזְדַּמְּנוּ.
for tomorrow. when you cross the Jordan.		כִּי מָחָר. בְּעָבְרְכֶם אֶת הַיַּרְדֵּן.
wonders. Jonathan renders: wonders.		נִפְלָאוֹת. תִּירְגֵּם יוֹנָתָן: פְּרִישָׁן.
6And Joshua said to the priests, saying: Carry the Ark of the covenant, and pass before the people. And they carried the Ark of the covenant, and went before the people.		ווַיֹּ֚אמֶר יְהוֹשֻׁ֙עַ֙ אֶל־הַכֹּֽהֲנִ֣ים לֵאמֹ֔ר שְׂאוּ֙ אֶת־אֲר֣וֹן הַבְּרִ֔ית וְעִבְר֖וּ לִפְנֵ֣י הָעָ֑ם וַיִּשְׂאוּ֙ אֶת־אֲר֣וֹן הַבְּרִ֔ית וַיֵּֽלְכ֖וּ לִפְנֵ֥י הָעָֽם:
And Joshua said to the priests. on the morrow.		וַיֹּאמֶר יְהוֹשֻׁעַ אֶל הַכֹּהֲנִים. בְּיוֹם הַמָּחֳרָת.
Carry the Ark of the Covenant. Until now the Levites carried it, but today the Priests.		שְׂאוּ אֶת אֲרוֹן הַבְּרִית. עַד עַכְשָׁיו נָשְׂאוּ הַלְוִיִּם, וְהַיּוֹם הַכֹּהֲנִים.
7And the Lord said to Joshua: This day I will begin to make you great in the sight of all Israel, that they may know that as I was with Moses, so will I be with you.		זוַיֹּ֚אמֶר יְהֹוָה֙ אֶל־יְהוֹשֻׁ֔עַ הַיּ֣וֹם הַזֶּ֗ה אָחֵל֙ גַּדֶּלְךָ֔ בְּעֵינֵ֖י כָּל־יִשְׂרָאֵ֑ל אֲשֶׁר֙ יֵֽדְע֔וּן כִּ֗י כַּֽאֲשֶׁ֥ר הָיִ֛יתִי עִם־מֹשֶׁ֖ה אֶֽהְיֶ֥ה עִמָּֽךְ:

Yehoshua (Joshua) Chapter 5

2At that time the Lord said to Joshua, Make for yourself sharp knives, and circumcise again the children of Israel the second time.		בבָּעֵ֣ת הַהִ֗יא אָמַ֚ר יְהֹוָה֙ אֶל־יְהוֹשֻׁ֔עַ עֲשֵֹ֥ה לְךָ֖ חַֽרְב֣וֹת צֻרִ֑ים וְשׁ֛וּב מֹ֥ל אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל שֵׁנִֽית:
sharp knives. חרבות צרים, according to Targum, sharp knives, also “You have turned back the edge of his sword.” When the sharp edge is turned sideways and does not cut well. And so: “Every weapon which will be sharpened against you.”		חַרְבוֹת צֻרִים. כְּתַּרְגּוּמוֹ: אִזְמְלָוָן חֲרִיפִין, וְכֵן (תהלים פט מד): אַף תָּשִׁיב צוּר חַרְבּוֹ, כְּשֶׁהַחֲרִיפוּת נֶהְפָּךְ לַצְּדָדִין וְאֵינוֹ חוֹתֵךְ יָפֶה, וְכֵן (ישעיהו נד יז): כָּל כְּלִי יוּצַר עָלַיִךְ.
the second time. for they had already circumcised a large assembly on the night of their departure from Egypt, and this was the second time, for the entire forty years that they were in the desert, the north wind did not blow for them, and they did not have any day suitable for circumcision, as we learned in Job. Our Rabbis state, however, “ ‘the second time’ refers the uncovering the corona at circumcision,” [i.e. splitting the membrane and pulling it back] which Abraham was not commanded to do.		שֵׁנִית. שֶׁמָּלוּ כְּבָר בְּלֵיל יְצִיאָתָם מִמִּצְרַיִם קָהָל גָּדוֹל יַחַד, וְזוֹ פַּעַם שֵׁנִית, שֶׁכָּל הָאַרְבָּעִים שָׁנָה שֶׁהָיוּ בַּמִּדְבָּר לֹא נָשְׁבָה לָהֶם רוּחַ צְפוֹנִית וְלֹא הָיָה לָהֶם יוֹם נוֹחַ לָמוּל, כְּמוֹ שֶׁשָּׁנִינוּ בִּיבָמוֹת (עא ב). וְרַבּוֹתֵינוּ אָמְרוּ (שם): שֵׁנִית זוֹ פְּרִיעַת מִילָה שֶׁלֹּא נִתְּנָה לְאַבְרָהָם אָבִינוּ.
3And Joshua made for himself sharp knives, and circumcised the children of Israel at the hill of the foreskins.		גוַיַּעַשׂ־ל֥וֹ יְהוֹשֻׁ֖עַ חַֽרְב֣וֹת צֻרִ֑ים וַיָּ֙מָל֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־גִּבְעַ֖ת הָֽעֲרָלֽוֹת:
the hill of the foreskins. It was given this appellation to commemorate the event, because the foreskins were made into a sort of mound, or hillock.		גִּבְעַת הָעֲרָלוֹת. עַל שֵׁם הַמְּאוֹרָע נִקְרָא, שֶׁנַּעֲשָׂה כְּמִין גִּבְעָה.
4And this is the reason why Joshua did circumcise: All the people that came out of Egypt, that were males, all the men of war, had died in the desert by the way after they came out of Egypt.		דוְזֶ֥ה הַדָּבָ֖ר אֲשֶׁר־מָ֣ל יְהוֹשֻׁ֑עַ כָּל־הָעָ֣ם הַיֹּצֵא֩ מִמִּצְרַ֨יִם הַזְּכָרִ֜ים כֹּ֣ל \| אַנְשֵׁ֣י הַמִּלְחָמָ֗ה מֵ֚תוּ בַמִּדְבָּר֙ בַּדֶּ֔רֶךְ בְּצֵאתָ֖ם מִמִּצְרָֽיִם:
Now this is the reason. Through speech he circumcised them. He said to them, “Do you expect to inherit the land while being uncircumcised? Was it not thus stated to Abraham: 'And you shall keep my covenant etc. And I shall give to you and to your seed after you the land of your sojournings?’ ”		וְזֶה הַדָּבָר. עַל יְדֵי דִּבּוּר מָל אוֹתָם, אָמַר לָהֶם: סְבוּרִים אַתֶּם לִירַשׁ אֶת הָאָרֶץ עֲרֵלִים, לֹא כָּךְ נֶאֱמַר לְאַבְרָהָם (בראשית יז ט): וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר וְגוֹמֵר (שם שם ח), וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ.
all the people that came out. Not one of them was here, for they had all died, and they were circumcised, as it is stated: for… were circumcised.		כָּל הָעָם הַיּוֹצֵא. לֹא הָיָה אֶחָד מֵהֶם כָּאן, שֶׁכֻּלָּם מֵתוּ, וְהֵם הָיוּ מוּלִים, שֶׁנֶּאֱמַר: כִּי מֻלִים הָיוּ.
5For all the people that came out were circumcised, but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.		הכִּֽי־מֻלִ֣ים הָי֔וּ כָּל־הָעָ֖ם הַיֹּֽצְאִ֑ים וְכָל־הָ֠עָ֠ם הַיִּלֹּדִ֨ים בַּמִּדְבָּ֥ר בַּדֶּ֛רֶךְ בְּצֵאתָ֥ם מִמִּצְרַ֖יִם לֹא־מָֽלוּ:
they had not circumcised. as I explained, that the north wind had not blown, and they were the ones who were circumcised now.		לֹא מָלוּ. כְּמוֹ שֶׁפֵּירַשְׁתִּי, שֶׁלֹּא נָשְׁבָה רוּחַ צְפוֹנִית, וְהֵם שֶׁמָּלוּ עַכְשָׁיו.
6For the children of Israel walked forty years in the wilderness, until all the people, the men of war, that came out of Egypt, were consumed, those who did not listen to the voice of the Lord, to whom the Lord had sworn that He would not show them the land, which the Lord had sworn to their forefathers that He would give us, a land that flows with milk and honey.		וכִּ֣י \| אַרְבָּעִ֣ים שָׁנָ֗ה הָֽלְכ֣וּ בְנֵֽי־יִשְׂרָאֵל֘ בַּמִּדְבָּר֒ עַד־תֹּ֨ם כָּל־הַגּ֜וֹי אַנְשֵׁ֚י הַמִּלְחָמָה֙ הַיֹּֽצְאִ֣ים מִמִּצְרַ֔יִם אֲשֶׁ֥ר לֹא־שָֽׁמְע֖וּ בְּק֣וֹל יְהֹוָ֑ה אֲשֶׁ֨ר נִשְׁבַּ֚ע יְהֹוָה֙ לָהֶ֔ם לְבִלְתִּ֞י הַרְאוֹתָ֣ם אֶת־הָאָ֗רֶץ אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֚ה לַֽאֲבוֹתָם֙ לָ֣תֶת לָ֔נוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
7And their children, whom he raised up in their stead, them Joshua circumcised, for they had not circumcised them by the way.		זוְאֶת־בְּנֵיהֶם֙ הֵקִ֣ים תַּחְתָּ֔ם אֹתָ֖ם מָ֣ל יְהוֹשֻׁ֑עַ כִּֽי־עֲרֵלִ֣ים הָי֔וּ כִּ֛י לֹא־מָ֥לוּ אוֹתָ֖ם בַּדָּֽרֶךְ:
And their children whom he raised up in their stead. i.e. And their children whom he raised up in their stead, (they are the ones who were born in the desert) them Joshua circumcised.		וְאֶת בְּנֵיהֶם הֵקִים תַּחְתָּם. וְאֶת בְּנֵיהֶם שֶׁהֵקִים תַּחְתֵּיהֶם, הֵם הַיִּלּוֹדִים בַּמִּדְבָּר, אוֹתָם מָל יְהוֹשֻׁעַ.
8And it was, when all the people were finished being circumcised, that they remained in their places in the camp, until they recovered.		חוַיְהִ֛י כַּֽאֲשֶׁר־תַּ֥מּוּ כָל־הַגּ֖וֹי לְהִמּ֑וֹל וַיֵּֽשְׁב֥וּ תַחְתָּ֛ם בַּֽמַּֽחֲנֶ֖ה עַ֥ד חֲיוֹתָֽם:
and they remained in their places. in their places (Jonathan) and they did not besiege the city.		וַיֵּשְׁבוּ תַּחְתָּם. (תַּרְגּוּם:) בַּאֲתַרְהוֹן, וְלֹא צָרוּ עַל הָעִיר.
until they recovered. from the wound.		עַד חֲיוֹתָם. מִן הַמַּכָּה.
9And the Lord said to Joshua, This day have I rolled away the reproach of Egypt from you. And he called the name of the place Gilgal to this day.		טוַיֹּ֚אמֶר יְהֹוָה֙ אֶל־יְהוֹשֻׁ֔עַ הַיּ֗וֹם גַּלּ֛וֹתִי אֶת־חֶרְפַּ֥ת מִצְרַ֖יִם מֵֽעֲלֵיכֶ֑ם וַיִּקְרָ֞א שֵׁ֣ם הַמָּק֚וֹם הַהוּא֙ גִּלְגָּ֔ל עַ֖ד הַיּ֥וֹם הַזֶּֽה:
have I rolled away. I removed the reproach of the Egyptians who had said, “See that ‘Ra-ah’ is before your faces. There is a star named ‘Ra-ah’ which is a symbol of blood. We see it over you in the desert.” And that is what Moses said in the desert, “Why should the Egyptians say, With ‘Ra-ah’ He took them out.” But they did not know that that was the blood of circumcision. And when they circumcised in Joshua’s time, and that blood came, that reproach was removed, for the vast multitude which had gone up with them were still vexing them. In this manner, Rabbi Moses the preacher expounded.		גַּלּוֹתִי. הֲסִירוֹתִי אֶת חֶרְפַּת מִצְרַיִם, שֶׁהָיוּ אוֹמְרִים: רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם, כּוֹכָב אֶחָד יֵשׁ שֶׁשְּׁמוֹ 'רָעָה' וְהוּא סִימָן שֶׁל דָּם, רוֹאִין אָנוּ אוֹתוֹ עֲלֵיכֶם בַּמִּדְבָּר, וְהוּא שֶׁאָמַר משֶׁה בַּמִּדְבָּר (שמות לב יב): לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם, וְהֵם אֵינָם יוֹדְעִים שֶׁהוּא דַּם מִילָה, וּכְשֶׁמָּלוּ בִּימֵי יְהוֹשֻׁעַ וּבָא אוֹתוֹ הַדָּם הוּסְרָה אוֹתָהּ הַחֶרְפָּה שֶׁעֲדַיִין עֵרֶב רַב שֶׁעָלוּ עִמָּהֶם הָיוּ מוֹנִים לָהֶם, כָּךְ דָרַשׁ רַבִּי משֶׁה הַדַּרְשָׁן.
have I rolled away. גלותי - I have removed, like “(גל) Remove [or roll away] from me reproach and shame.” “ (ויגל) and he rolled off [or removed] the stone.”		גַּלּוֹתִי. הֲסִירוֹתִי, כְּמוֹ: (תהלים קיט כב), גַּל מֵעָלַי חֶרְפָּה: (בראשית כט י), וַיָּגֶל אֶת הָאֶבֶן.
10And the children of Israel encamped in Gilgal, and they made the Passover sacrifice on the fourteenth day of the month at evening in the plains of Jericho.		יוַיַּֽחֲנ֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּגִּלְגָּ֑ל וַיַּֽעֲשֹ֣וּ אֶת־הַפֶּ֡סַח בְּאַרְבָּעָה֩ עָשָֹ֨ר י֥וֹם לַחֹ֛דֶשׁ בָּעֶ֖רֶב בְּעַֽרְב֥וֹת יְרִיחֽוֹ:
11And they ate of the grain of the land on the morrow of the Passover, unleavened cakes and parched grain on this very day.		יאוַיֹּ֨אכְל֜וּ מֵֽעֲב֥וּר הָאָ֛רֶץ מִמָּֽחֳרַ֥ת הַפֶּ֖סַח מַצּ֣וֹת וְקָל֑וּי בְּעֶ֖צֶם הַיּ֥וֹם הַזֶּֽה:
on the morrow of the Passover. the day of the waving of the 'Omer, for first they sacrificed the 'Omer. And from the seventh of Adar, when Moses died, whereupon the manna ceased to fall, they subsisted on the manna which was in their vessels, which they had gathered on the seventh of Adar, as it is stated: “the manna they ate forty years.” Now, was it not forty years less thirty days, for the beginning of the falling of the manna was on the fifteenth of Iyar? Hence we deduce that in the cakes which the Israelites took with them from Egypt they perceived the taste of manna.		מִמָּחֳרַת הַפֶּסַח. יוֹם הֲנָפַת הָעוֹמֶר, שֶׁהִקְרִיבוּ עוֹמֶר תְּחִלָּה וּמִז' בַּאֲדָר שֶׁמֵּת משֶׁה, שֶׁפָּסַק הַמָּן, הָיוּ מִסְתַפְּקִין עַד עַכְשָׁיו מִמָּן שֶׁבִּכְלֵיהֶם שֶׁלָּקְטוּ בְּשִׁבְעָה בַּאֲדָר, שֶׁנֶּאֱמַר (שמות טז לה): אֶת הַמָּן אָכְלוּ אַרְבָּעִים שָׁנָה, וַהֲלֹא מ' שָׁנָה חָסֵר שְׁלשִׁים יוֹם, שֶׁהֲרֵי תְּחִלַּת יְרִידַת הַמָּן בְּט"ו בְּאִיָיר, אֱמוֹר מֵעַתָּה, בַּחֲרָרָה שֶׁהוֹצִיאוּ יִשְׂרָאֵל מִמִּצְרַיִם טָעֲמוּ טַעַם מָן.
12And the manna ceased on the morrow when they ate of the grain of the land; neither had the children of Israel manna anymore; and they ate of the produce of the land of Canaan that year.		יבוַיִּשְׁבֹּ֨ת הַמָּ֜ן מִֽמָּֽחֳרָ֗ת בְּאָכְלָם֙ מֵֽעֲב֣וּר הָאָ֔רֶץ וְלֹא־הָ֥יָה ע֛וֹד לִבְנֵ֥י יִשְׂרָאֵ֖ל מָ֑ן וַֽיֹּאכְל֗וּ מִתְּבוּאַת֙ אֶ֣רֶץ כְּנַ֔עַן בַּשָּׁנָ֖ה הַהִֽיא:
neither had the children of Israel manna anymore. Therefore, they ate of the grain of the Land. Had they still had manna, they would not have eaten of the grain, for the manna was pleasing to them. An appropriate parable is: One says to a child, why do you eat barley bread? Because he has no wheat bread. Therefore, it is stated: “Neither had the children of Israel manna anymore, etc.”		וְלֹא הָיָה עוֹד לִבְנֵי יִשְׂרָאֵל מָן. לְפִיכָךְ: וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ, אִם הָיָה לָהֶם מָן לֹא הָיוּ אוֹכְלִים מִן הַתְּבוּאָה, שֶׁהַמָּן הָיָה נוֹחַ לָהֶם, מָשָׁל אוֹמֵר לַתִּינוֹק: מִפְּנֵי מָה אַתָּה אוֹכֵל פַּת שְׂעוֹרִין, לְפִי שֶׁאֵין לִי פַּת חִטִּין, לְכָךְ נֶאֱמַר: וְלֹא הָיָה עוֹד וְגוֹ'.
13And it was when Joshua was in Jericho, that he lifted up his eyes and saw, and, behold, a man was standing opposite him with his sword drawn in his hand; and Joshua went to him, and said to him, Are you for us, or for our adversaries?		יגוַיְהִ֗י בִּֽהְי֣וֹת יְהוֹשֻׁ֘עַ֘ בִּֽירִיחוֹ֒ וַיִּשָּׂ֚א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה־אִישׁ֙ עֹמֵ֣ד לְנֶגְדּ֔וֹ וְחַרְבּ֥וֹ שְׁלוּפָ֖ה בְּיָד֑וֹ וַיֵּ֨לֶךְ יְהוֹשֻׁ֚עַ אֵלָיו֙ וַיֹּ֣אמֶר ל֔וֹ הֲלָ֥נוּ אַתָּ֖ה אִם־לְצָרֵֽינוּ:
when Joshua was in Jericho. Hence we deduce that the outskirts of a city are considered as part of the city, for it is impossible to say [that he was actually] inside Jericho.		בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ. מִכָּאן לְעִיבּוּרָהּ שֶׁל עִיר שֶׁהִיא מִן הָעִיר, שֶׁאִי אֶפְשָׁר לוֹמַר בְּתוֹךְ יְרִיחוֹ.*
Are you for us. Have you come to support us?		הֲלָנוּ אַתָּה. (תַּרְגּוּם:) הַלְמִסְעַדְנָא אֲתֵיתָא.
14And he said, No, but I am the captain of the host of the Lord; I have now come. And Joshua fell on his face to the earth and prostrated himself, and said to him, What does my lord say to his servant?		ידוַיֹּ֣אמֶר \| לֹ֗א כִּ֛י אֲנִ֥י שַׂר־צְבָֽא־יְהֹוָ֖ה עַתָּ֣ה בָ֑אתִי וַיִּפֹּל֩ יְהוֹשֻׁ֨עַ אֶל־פָּנָ֥יו אַ֙רְצָה֙ וַיִּשְׁתָּ֔חוּ וַיֹּ֣אמֶר ל֔וֹ מָ֥ה אֲדֹנִ֖י מְדַבֵּ֥ר אֶל־עַבְדּֽוֹ:
I have now come. to your aid, for no man can wage war against it [Jericho] and seize it, to throw down the wall. But in the time of Moses your master, I came and he did not want me, as it is stated: “if Your presence does not go, etc.”		עַתָּה בָאתִי. לְעֶזְרָתְךָ, שֶׁאֵין אָדָם יָכוֹל לְהִלָּחֵם עָלֶיהָ וּלְתוֹפְשָׂהּ לְהַפִּיל הַחוֹמָה, אֲבָל בִּימֵי משֶׁה רַבָּךְ בָּאתִי וְלֹא חָפֵץ בִּי, שֶׁנֶּאֱמַר (שמות לג טו): אִם אֵין פָּנֶיךָ הֹלְכִים וְגוֹ'.
15And the captain of the Lord's host said to Joshua, Remove your shoe from your foot; for the place upon which you stand is holy. And Joshua did so.		טווַיֹּ֩אמֶר֩ שַׂר־צְבָ֨א יְהֹוָ֜ה אֶל־יְהוֹשֻׁ֗עַ שַׁל־נַֽעַלְךָ֙ מֵעַ֣ל רַגְלֶ֔ךָ כִּ֣י הַמָּק֗וֹם אֲשֶׁ֥ר אַתָּ֛ה עֹמֵ֥ד עָלָ֖יו קֹ֣דֶשׁ ה֑וּא וַיַּ֥עַשׂ יְהוֹשֻׁ֖עַ כֵּֽן:
the captain of the Lord’s host. Israel, who is the Lord’s host. Now, this was Michael, as it is said: “Michael your prince.”		שַׂר צְבָא ה'. יִשְׂרָאֵל שֶׁהוּא צָבָא לַה', וּמִיכָאֵל הָיָה, שֶׁנֶּאֱמַר (דניאל י כא): מִיכָאֵל שַׂרְכֶם.

Yehoshua (Joshua) Chapter 6

1And Jericho had shut its gates and was barred because of the children of Israel; none went out and none came in.		אוִֽירִיחוֹ֙ סֹגֶ֣רֶת וּמְסֻגֶּ֔רֶת מִפְּנֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֥ין יוֹצֵ֖א וְאֵ֥ין בָּֽא:
had shut its gates and was barred. according to Targum , closed with iron gates and reinforced with copper bolts.		סֹגֶרֶת וּמְסֻגֶּרֶת. כְּתַּרְגּוּמוֹ: אֲחִידָא בְּדָשִׁין דְּפַרְזְלָא, וּמִתַּקְּפָא בְּעִבָּרִין דִּנְחָשׁ.

Yehoshua (Joshua) Chapter 6

27So the Lord was with Joshua; and his fame was throughout the entire land.

כזוַיְהִ֥י יְהֹוָ֖ה אֶת־יְהוֹשֻׁ֑עַ וַיְהִ֥י שָׁמְע֖וֹ בְּכָל־הָאָֽרֶץ:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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