## Rashi on Exodus Chapter 12

###### Rashi on Exodus 12:1:1
[Rashi on Exodus 12:1:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:1:1)

**ויאמר ה' אל משה ואל אהרן.** בִּשְׁבִיל שֶׁאַהֲרֹן עָשָׂה וְטָרַח בַּמּוֹפְתִים כְּמֹשֶׁה, חָלַק לוֹ כָּבוֹד זֶה בְּמִצְוָה רִאשׁוֹנָה, שֶׁכְּלָלוֹ עִם מֹשֶׁה בַּדִּבּוּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר ה' אל משה ואל אהרן AND THE LORD SPAKE UNTO MOSES AND AARON — Because Aaron had worked and toiled in performing the wonders just the same as Moses He paid him this honour at the first command by including him with Moses in the communication (Tanchuma Yahshan 2:3:8).


###### Rashi on Exodus 12:1:2
[Rashi on Exodus 12:1:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:1:2)

**בארץ מצרים.** חוּץ לַכְּרַךְ, אוֹ אֵינוֹ אֶלָּא בְּתוֹךְ הַכְּרַךְ? תַּ"לֹ (לעיל ט כט) "כְּצֵאתִי אֶת הָעִיר וְגוֹ'", וּמַה תְּפִלָּה קַלָּה לֹא הִתְפַּלֵּל בְּתוֹךְ הַכְּרַךְ, דִּבּוּר חָמוּר לֹא כָּל שֶׁכֵּן. וּמִפְּנֵי מָה לֹא נִדְבַּר עִמּוֹ בְּתוֹךְ הַכְּרַךְ? לְפִי שֶׁהָיְתָה מְלֵאָה גִלּוּלִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בארץ מצרים IN THE LAND OF EGYPT — This must have been outside the city! Or perhaps this is not so, but it was inside the city? Scripture however states, (Exodus 9:29) “When I leave the city [I will spread my hands (pray) unto the Lord]”. Now how was it in regard to prayer which is of light importance in comparison with a communication from God? He did not recite the prayer inside the city! Then, in the case of a divine communication which is of so weighty importance does it not follow all the more that this was also so! — And why, indeed, did He not converse with him inside the city? Because it was full of idols (Mekhilta).


###### Rashi on Exodus 12:2:1
[Rashi on Exodus 12:2:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:2:1)

**החדש הזה.** הֶרְאָהוּ לְבָנָה בְּחִדּוּשָׁהּ וְאָמַר לוֹ כְּשֶׁהַיָּרֵחַ מִתְחַדֵּשׁ יִהְיֶה לְךָ רֹאשׁ חֹדֶשׁ (מכילתא). וְאֵין מִקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ, עַל חֹדֶשׁ נִיסָן אָמַר לוֹ, זֶה יִהְיֶה רֹאשׁ לְסֵדֶר מִנְיַן הֶחֳדָשִׁים, שֶׁיְּהֵא אִיָּר קָרוּי שֵׁנִי, סִיוָן שְׁלִישִׁי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
החדש הזה — He showed him the moon in the first stage of its renewal, and He said to him, “The time when the moon renews itself thus, shall be unto you the beginning of the month”. (The translation therefore is: “This stage of renewal (חדש) shall be the moment of beginning the months”; cf. Mekhilta). But no Scriptural verse can lose its literal meaning, and He really spoke this in reference to the month Nisan: this month shall be the beginning in the order of counting the months, so that Iyar shall be called the second, Sivan the third.


###### Rashi on Exodus 12:2:2
[Rashi on Exodus 12:2:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:2:2)

**הזה.** נִתְקַשָּׁה מֹשֶׁה עַל מוֹלַד הַלְּבָנָה, בְּאֵיזוֹ שִׁעוּר תֵּרָאֶה וְתִהְיֶה רְאוּיָה לְקַדֵּשׁ, וְהֶרְאָה לוֹ בְּאֶצְבַּע אֶת הַלְּבָנָה בָּרָקִיעַ וְאָמַר לוֹ כָּזֶה רְאֵה וְקַדֵּשׁ (שם). וְכֵיצַד הֶרְאָהוּ? וַהֲלֹא לֹא הָיָה נִדְבָּר עִמּוֹ אֶלָּא בַּיּוֹם? שֶׁנֶּ' "וַיְהִי בְּיוֹם דִּבֶּר ה'" (שמות ו'), "בְּיוֹם צַוֹּתוֹ" (ויקרא ז'), "מִן הַיּוֹם אֲשֶׁר צִוָּה ה' וָהָלְאָה" (במדבר ט"ו)? אֶלָּא סָמוּךְ לִשְׁקִיעַת הַחַמָּה נֶאֶמְרָה לוֹ פָרָשָׁה זוֹ וְהֶרְאָהוּ עִם חֲשֵׁכָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הזה THIS [STAGE OF RENEWAL] — Moses was in perplexity regarding the Molad of (the exact moment when begins) the new moon — how much of it must be visible before it is proper to consecrate it as new moon: He therefore pointed it out to him in the sky with the finger and said to him, “Behold it like this, and consecrate it” (i. e., when you see the moon in a stage of renewal similar to this which you now behold you may proclaim that a new month has begun). But how could He point it out to him, for did He not conserve with him only by day, as it is said, (Exodus 6:28) “And it came to pass on the day when the Lord spake [unto Moses]”; (Leviticus 7:38) “On the day when he commanded”; (Numbers 15:23) “From the day that the Lord commanded and henceforward”? But the explanation is: This chapter was spoken to him close to sunset and He pointed it out to him at nightfall (more lit., near darkness) (Mekhilta).


###### Rashi on Exodus 12:3:1
[Rashi on Exodus 12:3:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:3:1)

**דברו אל כל עדת.** וְכִי אַהֲרֹן מְדַבֵּר? וַהֲלֹא כְּבָר נֶאֱמַר אַתָּה תְדַבֵּר? אֶלָּא חוֹלְקִין כָּבוֹד זֶה לָזֶה, וְאוֹמְרִים זֶה לָזֶה לַמְּדֵנִי, וְהַדִּבּוּר יוֹצֵא מִבֵּין שְׁנֵיהֶם כְּאִלּוּ שְׁנֵיהֶם מְדַבְּרִים (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דברו אל כל עדת SPEAK UNTO ALL THE CONGREGATION — But did Aaron speak? Has it not already been stated, (Exodus 7:2) “You (Moses) shall speak etc.”. But the explanation is: they paid respect one to the other, saying to each other, “Instruct me what to say”. and the divine communication in question issued from both of them, so that it was as though they were both speaking (Mekhilta).


###### Rashi on Exodus 12:3:2
[Rashi on Exodus 12:3:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:3:2)

**דברו אל כל עדת ישראל לאמר בעשר לחדש.** דַּבְּרוּ הַיּוֹם, בְּרֹאשׁ חֹדֶשׁ שֶׁיִּקָּחוּהוּ בֶּעָשֹׂר לַחֹדֶשׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דברו אל כל עדת ישראל לאמר בעשר לחדש i. e. SPEAK to-day — on the first of the month — THAT ON THE TENTH OF THE MONTH they should take it (the lamb) (Mekhilta).


###### Rashi on Exodus 12:3:3
[Rashi on Exodus 12:3:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:3:3)

**הזה.** פֶּסַח מִצְרַיִם מִקְחוֹ בֶעָשׂוֹר, וְלֹא פֶּסַח דּוֹרוֹת (פסחים צ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הזה [ON THE TENTH OF] THIS [MONTH] — As regards the paschal lamb sacrificed in Egypt it had to be taken from the flock on the tenth, but this did not apply to the paschal-lamb offered by future generations (Pesachim 96a).


###### Rashi on Exodus 12:3:4
[Rashi on Exodus 12:3:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:3:4)

**שה לבית אבת.** לְמִשְׁפָּחָה אַחַת; הֲרֵי שֶׁהָיוּ מְרֻבִּין, יָכוֹל שֶׂה אֶחָד לְכֻלָּן? תַּ"לֹ "שֶׂה לַבָּיִת" (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שה לבית אבות A LAMB FOR THE HOUSE OF THEIR FATHERS — i. e. a lamb for one family (“family” here means the larger unit comprising the father or grandfather with his married sons and their families). Consequently, if they (the members of such a family) were numerous, one might think that they may take one lamb for all of them (irrespective of whether this would suffice to provide a piece as large as an olive, the minimum quantity, for each person)! Therefore Scripture states: שה לבית A LAMB FOR EACH HOUSEHOLD (Mekhilta).


###### Rashi on Exodus 12:4:1
[Rashi on Exodus 12:4:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:4:1)

**ואם ימעט הבית מהיות משה.** וְאִם יִהְיוּ מוּעָטִים מִהְיוֹת מִשֶּׂה אֶחָד, שֶׁאֵין יְכוֹלִין לְאָכְלוֹ וְיָבֹא לִידֵי נוֹתָר: **ולקח הוא ושכנו וגו'.** זֶהוּ מַשְׁמָעוֹ לְפִי פְשׁוּטוֹ. וְעוֹד יֵשׁ בּוֹ מִדְרָשׁ: לְלַמֵּד, שֶׁאַחַר שֶׁנִּמְנוּ עָלָיו, יְכוֹלִין לְהִתְמַעֵט וְלִמְשֹׁךְ יְדֵיהֶם הֵימֶנּוּ וּלְהִמָּנוֹת עַל שֶׂה אַחֵר; אַךְ אִם בָּאוּ לִמְשֹׁךְ יְדֵיהֶם וּלְהִתְמַעֵט, **מהיות משה**, יִתְמַעֲטוּ בְּעוֹד הַשֶּׂה קַיָּם, בִּהְיוֹתוֹ בַחַיִּים וְלֹא מִשֶּׁנִּשְׁחַט (פסחים פ"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואם ימעט הבית מהיות משה — This means: if they are too few to be sufficient for one lamb — that they are unable to eat the whole of it, and it would therefore come under the category of נותר “left over”. ולקח הוא ושכנו וגו׳ THEN LET HIM AND HIS NEIGHBOUR TAKE etc. — This is what these words and those that precede it imply in its literal sense, but there is also a derivation from it of a Halachic character — that the verse intends to teach that after they have counted themselves (formed themselves into a company) for it, they may reduce their number by withdrawing from it and may register themselves for a different lamb; but if they intend to withdraw and thereby reduce their number מהיות משה — they must reduce only whilst the lamb is still in being — whilst it is alive (מחיות משה = מהיות משה) — and not after it has been slaughtered (Pesachim 89a; cf. Mekhilta).


###### Rashi on Exodus 12:4:2
[Rashi on Exodus 12:4:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:4:2)

**במכסת.** חֶשְׁבּוֹן, וְכֵן "מִכְסַת הָעֶרְכְּךָ" (ויקרא כ"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במכסת means ACCORDING TO THE NUMBER. Similar is, (Leviticus 27:23) “The number (מכסת) of thy valuation”.


###### Rashi on Exodus 12:4:3
[Rashi on Exodus 12:4:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:4:3)

**לפי אכלו.** הָרָאוּי לַאֲכִילָה, פְּרָט לְחוֹלֶה וּלְזָקֵן שֶׁאֵינוֹ יָכוֹל לֶאֱכֹל כַּזַּיִת (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לפי אכלו [EVERY MAN] ACCORDING TO HIS EATING — every man who is fitted to eat the quantity prescribed by the Law; this excludes a sick person and an aged person who are unable to eat a portion the size of an olive (Mekhilta).


###### Rashi on Exodus 12:4:4
[Rashi on Exodus 12:4:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:4:4)

**תכסו.** "תִּתְמְנוּן":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תכסו means ye shall number yourselves, as the Targum renders it. (It is not to be translated: ye shall number others.)


###### Rashi on Exodus 12:5:1
[Rashi on Exodus 12:5:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:5:1)

**תמים.** בְּלֹא מוּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תמים PERFECT i. e. without blemish (Mekhilta).


###### Rashi on Exodus 12:5:2
[Rashi on Exodus 12:5:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:5:2)

**בן שנה.** כָּל שְׁנָתוֹ קָרוּי בֶּן שָׁנָה, כְּלוֹמַר שֶׁנּוֹלַד בְּשָׁנָה זוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בן שנה OF THE FIRST YEAR — the whole of its first year it is termed שנה בן, as much as to say, that it was born during this year (it does not mean that it is one year old — in its second year) (cf.Mekhilta).


###### Rashi on Exodus 12:5:3
[Rashi on Exodus 12:5:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:5:3)

**מן הכבשים ומן העזים.** אוֹ מִזֶּה אוֹ מִזֶּה, שֶׁאַף עֵז קָרוּי שֶׂה, שֶׁנֶּאֱמַר "וְשֵׂה עִזִּים" (דברים י"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מן הכבשים ומן העזים — i. e. either from these (a lamb) or from these (a goat) (i. e. the ו of ומן does not signify “and”, but “or”); for a goat, also, is called שה, as it is said, (Deuteronomy 14:4) “the שה of the goats” (שה means the young animal, either of the sheep or of the goats) (cf. Mekhilta).


###### Rashi on Exodus 12:6:1
[Rashi on Exodus 12:6:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:6:1)

**והיה לכם למשמרת.** זֶהוּ לְשׁוֹן בִּקּוּר, שֶׁטָּעוּן בִּקּוּר מִמּוּם אַרְבָּעָה יָמִים קֹדֶם שְׁחִיטָה (פסחים צ"ו). וּמִפְּנֵי מָה הִקְדִּים לְקִיחָתוֹ לִשְׁחִיטָתוֹ אַרְבָּעָה יָמִים, מַה שֶּׁלֹּא צִוָּה כֵן בְּפֶסַח דּוֹרוֹת? הָיָה רַ' מַתְיָא בֶּן חָרָשׁ אוֹמֵר, הֲרֵי הוּא אוֹמֵר "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דּוֹדִים" (יחזקאל ט"ז) – הִגִּיעָה שְׁבוּעָה שֶׁנִּשְׁבַּעְתִּי לְאַבְרָהָם שֶׁאֶגְאַל אֶת בָּנָיו, וְלֹא הָיוּ בְיָדָם מִצְווֹת לְהִתְעַסֵּק בָּהֶם כְּדֵי שֶׁיִּגָּאֲלוּ, שֶׁנֶּאֱמַר "וְאַתְּ עֵרוֹם וְעֶרְיָה" (שם), וְנָתַן לָהֶם שְׁתֵּי מִצְווֹת, דַּם פֶּסַח וְדַם מִילָה, שֶׁמָּלוּ בְאוֹתוֹ הַלַּיְלָה, שֶׁנֶּאֱמַר "מִתְבּוֹסֶסֶת בְּדָמָיִךְ" (שם) – בִּשְׁנֵי דָּמִים, וְאוֹמֵר "גַּם אַתְּ בְּדַם בְּרִיתֵךְ שִׁלַּחְתִּי אֲסִירַיִךְ מִבּוֹר אֵין מַיִם בּוֹ" (זכריה ט'); וּלְפִי שֶׁהָיוּ שְׁטוּפִין בֶּאֱלִילִים אָמַר לָהֶם **משכו וקחו לכם**, מִשְׁכוּ יְדֵיכֶם מֵאֱלִילִים, וּקְחוּ לָכֶם צֹאן שֶׁל מִצְוָה (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה לכם למשמרת AND IT SHALL BE IN YOUR KEEPING (or watching) — This expresses the idea of examining, and the text therefore implies that it requires examination against any blemish during the four days before slaughter (Pesachim 96a). And why did He order that it should be taken from the flock four days before its slaughter, something which He did not command in respect to the paschal-lamb that was offered by succeeding generations? Rabbi Mathia, the son of Cheresh, said, in answer: Behold, it (Scripture) says, (Ezekiel 16:8) “And I passed over thee (an allusion to God’s passing over the Israelites in Egypt) and looked upon thee, and behold, thy time was the time of love” — there had arrived the time to fulfil the oath which I had sworn to Abraham to redeem his children. They, however, possessed no divine commands in which to engage in order that they should merit to be redeemed — as it is said (Ezekiel 16:7) “thou wast naked and bare” (i. e. bare of all merit earned through the fulfilment of God’s commands). He therefore gave them two commands, relating respectively to the blood of the paschal-lamb and the blood of the circumcision — for that night they circumcised themselves, as it is said (Ezekiel 16:6) “[When I passed over thee] I saw thee wallowing in thy bloods (בְּדָמַיִךְ is plural)” i. e. in two kinds of blood. Further it states, (Zechariah 9:11) “As for thee, also, because of the blood of the covenant I released thy prisoners out of the pit wherin there is no water”. And yet another reply to this question is, that because they were sunk in idolatry and had no merit gained by the practice of a divine command, He said unto them, (v. 21) משכו “Draw” — withdraw your hands from idols; וקחו לכם צאן “and take unto yourselves a lamb” to fulfil a divine command (Mekhilta).


###### Rashi on Exodus 12:6:2
[Rashi on Exodus 12:6:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:6:2)

**ושחטו אתו וגו'.** וְכִי כֻּלָּן שׁוֹחֲטִין? אֶלָּא מִכָּאן שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ (קידושין מ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושחטו אתו וגו׳ AND THEY SHALL SLAUGHTER IT etc. — But did they all slaughter it (one alone did this on behalf of the company formed to eat that particular lamb; cf. Chullin 29b)? But we derive from this statement the legal principle that a man’s agent is as himself (this is derived from the fact that although one alone slaughtered the lamb on behalf of many, Scripture still states: they shall slaughter it) (Mekhilta; Kiddushin 41b).


###### Rashi on Exodus 12:6:3
[Rashi on Exodus 12:6:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:6:3)

**קהל עדת ישראל.** קָהָל וְעֵדָה וְיִשְׂרָאֵל; מִכָּאן אָמְרוּ, פִּסְחֵי צִבּוּר נִשְׁחָטִין בְּשָׁלוֹשׁ כִּתּוֹת זוֹ אַחַר זוֹ, נִכְנְסָה כַת רִאשׁוֹנָה נִנְעֲלוּ דַּלְתוֹת הָעֲזָרָה וְכוּ'. כִּדְאִיתָא בִּפְסָחִים (דף ס"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
קהל עדת ישראל it speaks here of קהל assembly, עדה congregation, ישראל Israel, whilst one of these terms alone would have sufficed; hence they (the Rabbis) said: the paschal-lambs of the congregation (a term used in contrast to that which was sacrificed by an individual on the 14th of the second month; cf. Numbers 9:9—14) are to be slaughtered in three groups, one after the other — the first group entered and the doors of the court were closed, etc. as is to be found in the Talmud, Treatise Pesachim (64a).


###### Rashi on Exodus 12:6:4
[Rashi on Exodus 12:6:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:6:4)

**בין הערבים.** מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה קָרוּי בֵּין הָעַרְבַּיִם, שֶׁהַשֶּׁמֶשׁ נוֹטֶה לְבֵית מְבוֹאוֹ לַעֲרֹב; וּלְשׁוֹן **בין הערבים** נִרְאֶה בְעֵינַי אוֹתָן שָׁעוֹת שֶׁבֵּין עֲרִיבַת הַיּוֹם לַעֲרִיבַת הַלַּיְלָה, עֲרִיבַת הַיּוֹם בִּתְחִלַּת ז' שָׁעוֹת מִכִּי יִנָּטוּ צִלְלֵי עֶרֶב, וַעֲרִיבַת הַלַּיְלָה בִּתְחִלַּת הַלַּיְלָה. ערב לְשׁוֹן נֶשֶׁף וְחֹשֶׁךְ, כְּמוֹ "עָרְבָה כָּל שִׂמְחָה" (ישעיהו כ"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בין הערבים AT EVENTIDE — The period beginning at six hours (reckoning from six o’clock in the morning) and hence forward is called בין הערבים (Mekhilta), because the sun then inclines in the direction of the place of its setting to become darkened. The expression בין הערבים appears to me to denote those hours which are between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour in the day, from when the shadows of evening decline; and the darkening of the night is at the commencement of the night (this period is therefore from noon until the beginning of night). The word ערב is an expression for gloom and darkness, as in (Isaiah 24:11). “All joy is darkened".


###### Rashi on Exodus 12:7:1
[Rashi on Exodus 12:7:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:7:1)

**ולקחו מן הדם.** זוֹ קַבָּלַת הַדָּם, יָכוֹל בַּיָּד? תַּ"לֹ **אשר בסף** (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולקחו מן הדם AND THEY SHALL TAKE OF THE BLOOD — This refers to the ritual reception of the blood. One might think that they must take it in the hand; therefore Scripture states, (v. 22) “[and ye shall dip it in the blood] which is in the basin (Mekhilta).


###### Rashi on Exodus 12:7:2
[Rashi on Exodus 12:7:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:7:2)

**המזוזת.** הֵם הַזְּקוּפוֹת אַחַת מִכָּאן לַפֶּתַח וְאַחַת מִכָּאן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המזוזת THE SIDE POSTS — These are the upright posts, one on this side of the entrance and one on that side.


###### Rashi on Exodus 12:7:3
[Rashi on Exodus 12:7:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:7:3)

**המשקוף.** הָעֶלְיוֹן שֶׁהַדֶּלֶת שׁוֹקֵף עָלָיו כְּשֶׁסּוֹגְרִין אוֹתוֹ, לינטי"ל בְּלַעַז; וּלְשׁוֹן שְׁקִיפָה חֲבָטָה, כְּמוֹ "קוֹל עָלֶה נִדָּף" (ויקרא כ"ו) – דְשָׁקִיף, חַבּוּרָה – מַשְׁקוֹפֵי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המשקוף THE LINTEL — This is the upper post upon which the door beats (שוקף) when it is being closed; old French lintel. The expression שקף (from which משקוף lintel is derived) denotes beating, as may be seen from the Targum on, (Leviticus 26:36) “the sound of a leaf that is beaten (by another)”, which Onkelos renders by דשקיף; and from the Targum on, (Exodus 21:25) חַבּוּרָה “wheal” (a beaten spot), where משקופי is the rendering.


###### Rashi on Exodus 12:7:4
[Rashi on Exodus 12:7:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:7:4)

**על הבתים אשר יאכלו אתו בהם.** וְלֹא עַל מַשְׁקוֹף וּמְזוּזוֹת שֶׁבְּבֵית הַתֶּבֶן וּבֵית הַבָּקָר, שֶׁאֵין דָּרִין בְּתוֹכוֹ (ע' מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל הבתים אשר יאכלו אתו בהם ON THE HOUSES WHEREIN THEY SHALL EAT IT — and not upon the lintel and the doorposts which are in the place used for storing straw or in the stalls of oxen, in which people do not live and eat. (Cf. Mekhilta and הגהות הגר״א thereon).


###### Rashi on Exodus 12:8:1
[Rashi on Exodus 12:8:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:8:1)

**את הבשר.** וְלֹא גִּידִים וַעֲצָמוֹת (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את הבשר AND THEY SHALL EAT] THE FLESH — but not the sinews and bones (Mekhilta).


###### Rashi on Exodus 12:8:2
[Rashi on Exodus 12:8:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:8:2)

**ומצות על מררים.** כָּל עֵשֶׂב מַר נִקְרָא מָרוֹר; וְצִוָּם לֶאֱכֹל מַר זֵכֶר לְ"וַיְמָרְרוּ אֶת חַיֵּיהֶם" (שמות א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומצות על מררים AND UNLEAVENED BREAD WITH מררים — Every bitter herb is called מרור. He commanded them to eat something bitter as a reminder of: (Exodus 1:14) “And they made their lives bitter” (Pesachim 116b).


###### Rashi on Exodus 12:9:1
[Rashi on Exodus 12:9:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:9:1)

**אל תאכלו ממנו נא.** שֶׁאֵינוֹ צָלוּי כָּל צָרְכּוֹ קוֹרְאוֹ נָא בְלָשׁוֹן עֲרָבִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל תאכלו ממנו נא DO NOT EAT OF IT HALF-DONE — flesh that is not roasted as much as it should be is called נא in the Arabic language (cf. Pesachim 41a).


###### Rashi on Exodus 12:9:2
[Rashi on Exodus 12:9:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:9:2)

**ובשל מבשל.** כָּל זֶה בְּאַזְהָרַת **אל תאכלו**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובשל מבשל NOR SODDEN AT ALL — All this belongs to the prohibition, “Do not eat of it” (The text is, therefore, to be translated as above, and not: Do not eat of it half done, but boiled etc. The words אל תאכלו are to be supplied before בשל and כי אם צלי אש) (Pesachim 41b).


###### Rashi on Exodus 12:9:3
[Rashi on Exodus 12:9:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:9:3)

**במים.** מִנַּיִן לִשְׁאָר מַשְׁקִין? תַּ"לֹ וּבָשֵׁל מְבֻשָּׁל, מִכָּל מָקוֹם (פסחים מ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במים [BOILED] IN WATER — Whence may it be deduced that this prohibition extends to other liquids also? Because Scripture states here ובשל מבשל, “or boiled at all” (Pesachim 41a.).


###### Rashi on Exodus 12:9:4
[Rashi on Exodus 12:9:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:9:4)

**כי אם צלי אש.** לְמַעְלָה גָּזַר עָלָיו בְּמִצְוַת עֲשֵׂה, וְכָאן הוֹסִיף עָלָיו לֹא תַעֲשֶׂה, **אל תאכלו ממנו … כי אם צלי אש**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אם צלי אש BUT ROAST WITH FIRE — Above (in the preceding verse) Scripture promulgates the law regarding this in the form of an affirmative command; here it adds to that a negative command: Do not eat of it … except roasted by fire. (Consequently one who eats of it in in any manner except roasted by fire is liable to the punishment laid down for transgressing a negative command as well as to that for the infringement of a positive command) (Pesachim 41b).


###### Rashi on Exodus 12:9:5
[Rashi on Exodus 12:9:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:9:5)

**ראשו על כרעיו.** צוֹלֵהוּ כֻּלּוֹ כְאֶחָד עִם רֹאשׁוֹ וְעִם כְּרָעָיו וְעִם קִרְבּוֹ, וּבְנֵי מֵעָיו נוֹתֵן לְתוֹכוֹ אַחַר הֲדָחָתָן (שם ע"ד); וּלְשׁוֹן **על קרבו** כִּלְשׁוֹן "עַל צִבְאוֹתָם" (שמות ו'), כְּמוֹ בְּצִבְאוֹתָם – כְּמוֹת שֶׁהֵן, אַף זֶה כְּמוֹת שֶׁהוּא – כָּל בְּשָׂרוֹ מִשָּׁלֵם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראשו על כרעיו ITS HEAD WITH ITS LEGS — One roasts it all in one, with its head and with its legs and with its inward parts, and one places its entrails inside it after having rinsed them (Pesachim 74a). The expression על קרבו, is like the expression, (Exodus 6:26) “על צבאותם”, which is the same as בצבאותם, “with their hosts”, which means, “just as they are” (every one of the Israelites). So, too, this phrase means: they shall roast the flesh just as it is — all its flesh, whole.


###### Rashi on Exodus 12:10:1
[Rashi on Exodus 12:10:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:10:1)

**והנתר ממנו עד בקר.** מַה תַּ"לֹ **עד בקר** פַּעַם שְׁנִיָּה? לִתֵּן בֹּקֶר עַל בֹּקֶר, שֶׁהַבֹּקֶר מַשְׁמָעוֹ מִשְּׁעַת הָנֵץ הַחַמָּה, וּבָא הַכָּתוּב לְהַקְדִּים שֶׁאָסוּר בַּאֲכִילָה מֵעֲלוֹת הַשַּׁחַר, זֶהוּ לְפִי מַשְׁמָעוֹ. וְעוֹד מִדְרָשׁ אַחֵר, לִמֵּד שֶׁאֵינוֹ נִשְׂרָף בְּיוֹם טוֹב אֶלָּא מִמָּחֳרָת, וְכָךְ תִּדְרְשֶׁנּוּ: וְהַנּוֹתָר מִמֶּנּוּ בְּבֹקֶר רִאשׁוֹן, עַד בֹּקֶר שֵׁנִי תַעֲמֹד וְתִשְׂרְפֶנּוּ (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והנתר ממנו עד בקר AND THAT WHICH REMAINETH OF IT UNTIL THE MORNING — What does Scripture intend to teach by stating עד בקר a second time? It intends to add an earlier stage of morning to the stage of morning already mentioned: because the term morning usually signifies the period beginning with sun-rise, and Scripture here intends to advance the hour and forbid eating it even from the break of day. This is the explanation according to what the text really implies. And there is still another Halacha derived from it: it teaches that it is not to be burnt on the festival itself but on the following day, and this is how you must explain it: “[and ye shall not leave anything of it until the morning]”; והנתר ממנו “and as regards that which is left of it” unto that first morning (עד בקר), until the second morning shalt thou wait, and then shalt thou burn it (Mekhilta; Pesachim 83b; Shabbat 24b).


###### Rashi on Exodus 12:11:1
[Rashi on Exodus 12:11:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:11:1)

**מתניכם חגרים.** מְזֻמָּנִים לַדֶּרֶךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מתניכם חגרים YOUR LOINS GIRDED — i. e. prepared for the journey (Mekhilta).


###### Rashi on Exodus 12:11:2
[Rashi on Exodus 12:11:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:11:2)

**בחפזון.** לְשׁוֹן בֶּהָלָה וּמְהִירוּת, כְּמוֹ "וַיְהִי דָּוִד נֶחְפָּז לָלֶכֶת" (שמואל א' כ"ג), "אֲשֶׁר הִשְׁלִיכוּ אֲרָם בְּחָפְזָם" (מלכים ב' ז'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בחפזון — This is an expression denoting hurry and haste, similar to, (I Samuel 23:26) “And David made haste (נחפז) to get away”; (2 Kings 7:15) ”which the Arameans had cast away in their haste"


###### Rashi on Exodus 12:11:3
[Rashi on Exodus 12:11:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:11:3)

**פסח הוא לה'.** הַקָּרְבָּן קָרוּי פסח עַל שֵׁם הַדִּלּוּג וְהַפְּסִיחָה, שֶׁהַקָּבָּ"ה הָיָה מְדַלֵּג בָּתֵּי יִשְׂרָאֵל מִבֵּין בָּתֵּי מִצְרַיִם וְקוֹפֵץ מִמִּצְרִי לְמִצְרִי וְיִשְׂרָאֵל אֶמְצָעִי נִמְלָט; וְאַתֶּם עֲשׂוּ כָל עֲבוֹדוֹתָיו לְשֵׁם שָׁמַיִם, דֶּרֶךְ דִּלּוּג וּקְפִיצָה, זֵכֶר לִשְׁמוֹ שֶׁקָּרוּי פסח; וְגַם פשק"א לְשׁוֹן פְּסִיעָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פסח הוא לה IT IS THE PASSOVER OF THE LORD — The offering is called פסח in allusion to the springing and passing over — because the Holy One, blessed be He, passed over the houses of the Israelites in between the houses of the Egyptians and sprang from Egyptian to Egyptian, whilst the Israelite who was between them escaped. The words “And ye shall eat it in haste for it is a 'springing’-offering to the Lord” imply: Ye, therefore, do every act of sacrificial service connected with it (with the Paschal lamb) in honour of Heaven (God) by way of springing and leaping over (i. e. hastily), as a reminder of its name, which is called, the “springing”-offering. In old French, (Provencal) too, Pascua (the term for the Passover festival) signifies stepping over.


###### Rashi on Exodus 12:12:1
[Rashi on Exodus 12:12:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:12:1)

**ועברתי.** כְּמֶלֶךְ הָעוֹבֵר מִמָּקוֹם לְמָקוֹם (מכילתא), וּבְהַעֲבָרָה אַחַת וּבְרֶגַע אֶחָד כֻּלָּן לוֹקִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועברתי AND I WILL PASS — This is not to be taken literally, but is speaks of God as one speaks of a king who passes from place to place (Mekhilta) but in this case all were punished at a single passage and in one moment.


###### Rashi on Exodus 12:12:2
[Rashi on Exodus 12:12:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:12:2)

**כל בכור בארץ מצרים.** אַף בְּכוֹרוֹת אֲחֵרִים וְהֵם בְּמִצְרַיִם. וּמִנַּיִן אַף בְּכוֹרֵי מִצְרַיִם שֶׁבִּמְקוֹמוֹת אֲחֵרִים? תַּ"לֹ "לְמַכֵּה מִצְרַיִם בִּבְכוֹרֵיהֶם" (תהלים קל"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל בכור בארץ מצרים ALL THE FIRSTBORN IN THE LAND OF EGYPT — also the first-born of other nations who happened then to be in Egypt. And whence may we deduce that the first-born of the Egyptians who happened to be in other countries also died? From what Scripture states: (Psalms 136:10) “To Him that smote the Egyptians in their first-born” (an unqualified statement) (Mekhilta).


###### Rashi on Exodus 12:12:3
[Rashi on Exodus 12:12:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:12:3)

**מאדם ועד בהמה.** מִי שֶׁהִתְחִיל בַּעֲבֵרָה מִמֶּנּוּ מַתְחֶלֶת הַפֻּרְעָנוּת (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מאדם עד בהמה FROM MAN TO BEAST — He who first began the wrongdoing, from him began the punishment (Mekhilta).


###### Rashi on Exodus 12:12:4
[Rashi on Exodus 12:12:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:12:4)

**ובכל אלהי מצרים.** שֶׁל עֵץ נִרְקֶבֶת וְשֶׁל מַתֶּכֶת נִמְסֵת וְנִתֶּכֶת לָאָרֶץ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובכל אלהי מצרים AND AGAINST ALL THE GODS OF EGYPT [WILL I EXECUTE JUDGEMENTS] — An idol of wood rotted, and one of metal melted and was poured out on the ground (cf. Mekhilta)).


###### Rashi on Exodus 12:12:5
[Rashi on Exodus 12:12:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:12:5)

**אעשה שפטים אני ה'.** אֲנִי בְעַצְמִי, וְלֹא עַל יְדֵי שָׁלִיחַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אעשה שפטים אני ה I WILL EXECUTE JUDGEMENTS, I, THE LORD — I, Myself, and not by means of a messenger (Pesikta Zotarta).


###### Rashi on Exodus 12:13:1
[Rashi on Exodus 12:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:13:1)

**והיה הדם לכם לאת.** לָכֶם לְאוֹת וְלֹא לַאֲחֵרִים לְאוֹת (שם). מִכָּאן שֶׁלֹּא נָתְנוּ הַדָּם אֶלָּא מִבִּפְנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה הדם לכם לאת AND THE BLOOD SHALL BE UNTO YOU FOR A SIGN — it shall be to you for a sign, and not to others for a sign (Mekhilta). From this we may learn that they put the blood only inside their houses.


###### Rashi on Exodus 12:13:2
[Rashi on Exodus 12:13:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:13:2)

**וראיתי את הדם.** הַכֹּל גָּלוּי לְפָנָיו, אֶלָּא אָמַר הַקָּבָּ"ה, נוֹתֵן אֲנִי אֶת עֵינַי לִרְאוֹת שֶׁאַתֶּם עֲסוּקִים בְּמִצְווֹתַי, וּפוֹסֵחַ אֲנִי עֲלֵיכֶם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וראיתי את הדם AND WHEN I SEE THE BLOOD — But surely everything is manifest to Him and He therefore did not need to look whether the blood had been put on the door-posts? But the meaning is: God says, I will set My eye (my attention) to take notice of the fact that you are engaged in the performance of My commands — then will I pass over you (Mekhilta).


###### Rashi on Exodus 12:13:3
[Rashi on Exodus 12:13:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:13:3)

**ופסחתי.** וְחָמַלְתִּי, וְדוֹמֶה לוֹ "פָּסֹחַ וְהִמְלִיט" (ישעיהו ל"א). וַאֲנִי אוֹמֵר, כָּל פְּסִיחָה לְשׁוֹן דִּלּוּג וּקְפִיצָה. **ופסחתי**, מְדַלֵּג הָיָה מִבָּתֵּי יִשְׂרָאֵל לְבָתֵּי מִצְרִיִּים, שֶׁהָיוּ שְׁרוּיִים זֶה בְּתוֹךְ זֶה, וְכֵן "פּוֹסְחִים עַל שְׁתֵּי הַסְּעִפִּים" (מלכים א י"ח), וְכֵן כָּל הַפִּסְּחִים – הוֹלְכִים כְּקוֹפְצִים, וְכֵן "פָּסֹחַ וְהִמְלִיט" – מְדַלְּגוֹ וּמְמַלְּטוֹ מִבֵּין הַמּוּמָתִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופסחתי — This signifies I WILL SPARE you; similar to this is, (Isaiah 31:5) “Sparing (פסוח) and delivering”. (This is the explanation of Menachem ben Seruk). But I say that wherever the root פסח occurs it is an expression for leaping and springing over, so that ופסחתי here denotes that He sprang from the houses of the Israelites when He reached them, without having entered them, to the houses of the Egyptians — for they (the Egyptians and the Israelites) dwelt one next to the other. Of a like import is, (1 Kings 18:21) “How long will ye leap (פוסחים) upon two twigs?” So, too, all פסחים lame people walk as though they were springing, and are therefore termed פסחים. This, too, is the meaning of, (Isaiah 31:5) פסוח והמליט “He springs over him and delivers him” from amongst those who are being killed.


###### Rashi on Exodus 12:13:4
[Rashi on Exodus 12:13:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:13:4)

**ולא יהיה בכם נגף.** אֲבָל הוֶֹה הוּא בַּמִּצְרִים. הֲרֵי שֶׁהָיָה מִצְרִי בְּבֵיתוֹ שֶׁל יִשְׂרָאֵל, יָכוֹל יִמָּלֵט? תַּ"לֹ "וְלֹא יִהְיֶה בָכֶם נֶגֶף", אֲבָל הֹוֶה בַּמִּצְרִים שֶׁבְּבָתֵּיכֶם. הֲרֵי שֶׁהָיָה יִשְׂרָאֵל בְּבֵיתוֹ שֶׁל מִצְרִי, שׁוֹמֵעַ אֲנִי יִלְקֶה כְמוֹתוֹ, תַּ"לֹ "וְלֹא יִהְיֶה בָכֶם נֶגֶף" (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יהיה בכם נגף AND THE INFLICTION SHALL NOT BE UPON YOU — but it will be upon the Egyptians. — In the case that an Egyptian was in an Israelite’s house one might think that he would escape! Therefore Scripture says: “and the infliction shall not be upon you”, but it shall be upon the Egyptians who happen to be in your houses! In the case that an Israelite was in an Egyptians house, I might understand from this that he would be smitten just the same as he (the Egyptian)! Therefore Scripture says, “and the affliction shall not be upon you”, wherever you may happen to be (Mekhilta).


###### Rashi on Exodus 12:14:1
[Rashi on Exodus 12:14:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:14:1)

**לזכרון.** לְדוֹרוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לזכרון [AND THIS DAY SHALL BE UNTO YOU] FOR A MEMORIAL — in future generations (i. e. in the future).


###### Rashi on Exodus 12:14:2
[Rashi on Exodus 12:14:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:14:2)

**וחגתם אתו.** יוֹם שֶׁהוּא לְךָ לְזִכָּרוֹן אַתָּה חוֹגְגוֹ. וַעֲדַיִן לֹא שָׁמַעְנוּ אֵיזֶהוּ יוֹם הַזִּכָּרוֹן, תַּ"לֹ "זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם" (שמות י"ג), לִמְּדָנוּ, שֶׁיּוֹם הַיְצִיאָה הוּא יוֹם שֶׁל זִכָּרוֹן. וְאֵי זֶה יוֹם יָצְאוּ? תַּ"לֹ "מִמָּחֳרַת הַפֶּסַח יָצְאוּ" (במדבר ל"ג), הֱוֵי אוֹמֵר יוֹם חֲמִשָּׁה עָשָׂר בְּנִיסָן הוּא שֶׁל יוֹם טוֹב, שֶׁהֲרֵי לֵיל חֲמִשָּׁה עָשָֹר אָכְלוּ אֶת הַפֶּסַח וְלַבֹּקֶר יָצְאוּ (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחגתם אתו AND YE SHALL CELEBRATE IT AS A FEAST— Scripture states: the day that is to serve you as a memorial, that day thou shalt celebrate as a feast, but we have not yet heard which is the day that is to be a memorial; therefore Scripture says (Exodus 13:3) “Remember (זכור) this day in which ye went out” and this teaches us that the day of the Exodus itself is the day which is to be the memorial (זכרון). Now, on which day did they go forth? Scripture states, (Numbers 33:3) “On the morrow after the Passover-sacrifice they went forth”. Thus you must say that the day of the fifteenth of Nisan is that of the Feast, for on the night of the fifteenth (i. e. what we would term the night following the day of the fourteenth) they ate the Passover-sacrifice, and consequently on the next morning they went forth (Mekhilta).


###### Rashi on Exodus 12:14:3
[Rashi on Exodus 12:14:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:14:3)

**לדרתיכם וגו'.** שׁוֹמֵעַ אֲנִי מִעוּט דּוֹרוֹת שְׁנַיִם, תַּ"לֹ "חֻקַּת עוֹלָם תְּחָגֻּהוּ" (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לדרתיכם וגו׳ [YE SHALL CELEBRATE IT] FOR YOUR GENERATIONS etc. — I might understand from this that it need be celebrated only for the minimum of a plurality of generations, viz., two; therefore Scripture goes on to state “an ordinance for ever shall ye celebrate it as feast” (Mekhilta).


###### Rashi on Exodus 12:15:1
[Rashi on Exodus 12:15:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:15:1)

**שבעת ימים.** שטיינ"א שֶׁל יָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שבעת ימים denotes a septaine (old French) of days.


###### Rashi on Exodus 12:15:2
[Rashi on Exodus 12:15:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:15:2)

**שבעת ימים מצות תאכלו.** וּבְמָקוֹם אַחֵר הוּא אוֹמֵר "שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת" (דברים ט"ז) לִמֵּד עַל שְׁבִיעִי שֶׁל פֶּסַח שֶׁאֵינוֹ חוֹבָה לֶאֱכֹל מַצָּה, וּבִלְבַד שֶׁלֹּא יֹאכַל חָמֵץ; מִנַּיִן אַף שִׁשָּׁה רְשׁוּת? תַּ"לֹ "שֵׁשֶׁת יָמִים". זוֹ מִדָּה בַתּוֹרָה, דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד, לֹא לְלַמֵּד עַל עַצְמוֹ בִּלְבַד יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא, מַה שְּׁבִיעִי רְשׁוּת אַף שִׁשָּׁה רְשׁוּת; יָכוֹל אַף הַלַּיְלָה הָרִאשׁוֹן רְשׁוּת, תַּ"לֹ "בָּעֶרֶב תֹּאכְלוּ מַצֹּת" – הַכָּתוּב קְבָעוֹ חוֹבָה (פסחים ק"כ):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שבעת ימים מצות תאכלו SEVEN DAYS SHALL YE EAT UNLEAVENED BREAD — But in another passage it slates: (Deuteronomy 16:8) “Six days shalt thou eat unleavened bread”! This teaches regarding the seventh day of the Passover that it is not obligatory to eat unleavened bread on it, but only this is required viz., that one should not eat leavened food. Whence may we derive that the other six days, too, are optinal as regards the eating of unleavened bread? From what Scripture states: “Six days [shalt thou eat unnleavened bread]”. For the following is a Rule by which the Torah may be expounded: Anything that is included in a general statement and goes out (i. e. Scripture singles it out) from this general statement for the purpose of teaching something, does not go out from it in order to teach something regarding itself alone but it goes out from it to teach something about everything that is included in the general statement. Now the seventh day is included in the general statement “Seven days shall ye eat unleavened bread”, and in the text “Six days shall thou eat unleavened bread” it has left the general statement. How is it with the seventh day? It is optional as regards the eating of unleavened bread, (as explained in the earlier portion of this comment)! This, according to the above rule, applies also to everything that was included in the general statement i. e. to the whole seven days, and therefore the other six days are also optional in this respect! One might think that the first night of the Passover is also optional (since it is part of the first day when as we have just shown the eating of unleavened bread is optional), therefore Scripture states, (v. 18) “at evening ye shall eat unleavened bread” Scripture thus fixes it as obligatory for that night (Pesachim 120a).


###### Rashi on Exodus 12:15:3
[Rashi on Exodus 12:15:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:15:3)

**אך ביום הראשון תשביתו שאור.** מֵעֶרֶב יוֹם טוֹב, וְקָרוּי רִאשׁוֹן לְפִי שֶׁהוּא לִפְנֵי הַשִּׁבְעָה; וּמָצִינוּ מֻקְדָּם קָרוּי רִאשׁוֹן, "הֲרִאישׁוֹן אָדָם תִּוָּלֵד" (איוב ט"ו) – הֲלִפְנֵי אָדָם נוֹלַדְתָּ; אוֹ אֵינוֹ אֶלָּא רִאשׁוֹן שֶׁל שִׁבְעָה? תַּ"לֹ "לֹא תִשְׁחַט עַל חָמֵץ וְגוֹ'" (שמות ל"ד) – לֹא תִשְׁחַט הַפֶּסַח וַעֲדַיִן חָמֵץ קַיָּם (פסחים ה'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אך ביום הראשון תשביתו שאור EVEN THE FIRST DAY YE SHALL HAVE PUT AWAY LEAVEN — This means on the eve of the festival ye shall put it away — and that day is termed “the first (הראשון) day” because it is immediately before the seven days: We find in another passage, too, that a thing which precedes another is termed ראשון, as in (Job. 15:7) “Wast thou born ראשון Adam”, i. e. wast thou born before Adam? — But perhaps the text it referring only to the first of the seven days (i. e. the word ראשון has its ordinary meaning of first, and leavened food must be removed on the first day of the Festival and not on the preceding day)! Scripture, however, states: (Exodus 34:25) “Thou shalt not offer together with leaven [the blood of my sacrifice]” — i. e. thou shalt not slaughter the Passover sacrifice whilst leavened bread is still existent (but the Passover sacrifice was slaughtered on the afternoon of the day before the first day of the Festival; consequently all leavened food must have been removed by the hour of slaughter)(Mekhilta; cf. Pesachim 5a).


###### Rashi on Exodus 12:15:4
[Rashi on Exodus 12:15:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:15:4)

**הנפש ההוא.** כְּשֶׁהִיא בְנַפְשָׁהּ וּבְדַעְתָּהּ – פְּרָט לְאָנוּס (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנפש ההיא [FOR WHOSOEVER EATETH ANYTHING LEAVENED..] THAT SOUL [SHALL BE CUT OFF] — if it eats unleavened bread when it is in its will (נפש) and with its full consciousness — this would exclude one who does so being under some external compulsion (force majeure) (cf. Mekhilta).


###### Rashi on Exodus 12:15:5
[Rashi on Exodus 12:15:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:15:5)

**מישראל.** שׁוֹמֵעַ אֲנִי תִּכָּרֵת מִיִּשְׂרָאֵל וְתֵלֶךְ לָהּ לְעַם אַחֵר, תַּ"לֹ בְּמָקוֹם אַחֵר "מִלְּפָנַי" (ויקרא כ"ב) – בְּכָל מָקוֹם שֶׁהוּא רְשׁוּתִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מישראל [THAT SOUL SHALL BE CUT OFF] FROM ISRAEL — I might understand from this that he shall be cut off from Israel and that he will be able to betake himself to another nation! Scripture therefore states in another passage, (Leviticus 22:3) “[that soul shall be cut off] from my presence” — in every place that is My territory (i. e. everywhere) (Mekhilta).


###### Rashi on Exodus 12:16:1
[Rashi on Exodus 12:16:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:16:1)

**מקרא קדש.** מקרא שֵׁם דָּבָר; קְרָא אוֹתוֹ **קדש** לַאֲכִילָה וּשְׁתִיָּה וּכְסוּת (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מקרא קדש — The word מקרא is an infinitive and the translation is, “And on the first day there shall be “a calling it holy”, which implies: call it holy in regard to eating and drinking and raiment (Mekhilta).


###### Rashi on Exodus 12:16:2
[Rashi on Exodus 12:16:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:16:2)

**לא יעשה בהם.** אֲפִלּוּ עַל יְדֵי אֲחֵרִים (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא יעשה בהם NO WORK SHALL BE DONE ON THEM, even by the agency of others (cf. Mekhilta).


###### Rashi on Exodus 12:16:3
[Rashi on Exodus 12:16:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:16:3)

**הוא לבדו.** "הוּא" וְלֹא מַכְשִׁירָיו שֶׁאֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב (ביצה כ"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הוא לבדו THAT ALONE — that and not such acts preliminary to it (to the preparation of food) as it was possible to do on the eve of the Festival (Beitzah 28b).


###### Rashi on Exodus 12:16:4
[Rashi on Exodus 12:16:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:16:4)

**לכל נפש.** אֲפִלּוּ לִבְהֵמָה; יָכוֹל אַף לַגּוֹיִם, תַּלְמוּד לוֹמַר לָכֶם (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לכל נפש BY EVERY BEING — even by cattle. One might think that also food may be prepared for non-Israelites! Scripture however states, (in this verse) לכם (i. e. לכל נפש לכם) for every being that belongs to you (the responsibility for feeding which belongs to you) (Mekhilta).


###### Rashi on Exodus 12:17:1
[Rashi on Exodus 12:17:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:17:1)

**ושמרתם את המצות.** שֶׁלֹּא יָבֹאוּ לִידֵי חִמּוּץ; מִכָּאן אָמְרוּ תָּפַח תִּלְטֹשׁ בְּצוֹנֵן, רַבִּי יֹאשִׁיָּה אוֹמֵר אַל תְּהִי קוֹרֵא אֶת הַמַּצּוֹת, אֶלָּא אֶת הַמִּצְווֹת – כְּדֶרֶךְ שֶׁאֵין מַחֲמִיצִין אֶת הַמַּצָּה, כָּךְ אֵין מַחֲמִיצִין אֶת הַמִּצְוָה, אֶלָּא אִם בָּאָה לְיָדְךָ, עֲשֵׂה אוֹתָהּ מִיָּד (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושמרתם את המצות AND YE SHALL WATCH THE UNLEAVENED BREAD that it shall not reach the stage of becoming leavened; hence the Rabbis said, if it (the dough) is rising (a sign that the leavening process is setting in) she (the woman kneading the dough) polishes it with cold water (i. e. she slaps the dough with hands dipped in cold water). Rabbi Josiah said: Do not read “את המַּצּוֹת”, the unleavened bread, but את הַמִּצְוֹת “[ye shall watch] the commandements” — just as we may not cause the unleavened bread to become leavened by letting the dough remain in its raw state too long so we may not let the commandment become “leavened” by waiting too long before we perform it; but if it (a commandment) comes to your hand, perform it immediately (Mekhilta).


###### Rashi on Exodus 12:17:2
[Rashi on Exodus 12:17:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:17:2)

**ושמרתם את היום הזה.** מִמְּלָאכָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושמרתם את היום הזה AND YE SHALL GUARD THIS DAY — against work,


###### Rashi on Exodus 12:17:3
[Rashi on Exodus 12:17:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:17:3)

**לדרתיכם חקת עולם.** לְפִי שֶׁלֹּא נֶאֱמַר **דורות** וְ**חקת עולם** עַל הַמְּלָאכָה אֶלָּא עַל הַחֲגִיגָה, לְכָךְ חָזַר וּשְׁנָאוֹ כָּאן, שֶׁלֹּא תֹאמַר אַזְהָרַת **כל מלאכה לא יעשה** לֹא לְדוֹרוֹת נֶאֶמְרָה אֶלָּא לְאוֹתוֹ הַדּוֹר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לדרתיכם חקת עולם THROUGHOUT YOUR GENERATIONS, AN ORDINANCE FOR EVER — Because the expressions, “[throughout your] generations”, and “an ordinance for ever” have not been mentioned in connection with the prohibition of work but only in reference to the celebration of the Festival (v. 14), it is therefore repeated here in order that you should not say: the prohibition, (v. 16) “no work shall be done”, was not spoken for future generations but for that generation alone to whom the words were addressed.


###### Rashi on Exodus 12:18:1
[Rashi on Exodus 12:18:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:18:1)

**עד יום האחד ועשרים.** לָמָּה נֶאֱמַר? וַהֲלֹא כְּבָר נֶאֱמַר "שִׁבְעַת יָמִים"? לְפִי שֶׁנֶּאֱמַר יָמִים, לֵילוֹת מִנַּיִן? תַּ"לֹ **עד יום האחד ועשרים וגו'** (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד יום האחד ועשרים UNTIL THE TWENTY-FIRST DAY — Why is this stated? Has it not already been stated, (v. 15) “Seven days [shall ye eat unleavened bread]” (beginning on the fifteenth day, as Rashi shows in his comment on v. 14 and therefore terminating on the twenty-first)? The answer is: Since it is said in that verse, “[seven] days [shalt thou eat unleavened bread]”, we may ask whence do we derive that the prohibition of eating leavened bread extends also to the nights of these seven days? Scripture therefore states here, “[Ye shall eat unleavened bread] until the twenty-first-day in the evening” (Mekhilta).


###### Rashi on Exodus 12:19:1
[Rashi on Exodus 12:19:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:19:1)

**לא ימצא בבתיכם.** מִנַּיִן לַגְּבוּלִין? תַּלְמוּד לֹוֹמַר "בְּכָל גְּבוּלֶךָ" (שמות י"ג); מַה תַּ"לֹ בְּבָתֵּיכֶם? מַה בֵּיתְךָ בִּרְשׁוּתְךָ, אַף גְּבוּלְךָ שֶׁבִּרְשׁוּתְךָ, יָצָא חֲמֵצוֹ שֶׁל נָכְרִי שֶׁהוּא אֵצֶל יִשְׂרָאֵל וְלֹא קִבֵּל עָלָיו אַחֲרָיוּת (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא ימצא בבתיכם NO LEAVEN SHALL BE FOUND IN YOUR HOUSES — Whence may we derive that this applies also to the external properties which belong to you? From what Scripture states, (Exodus 13:7) “[Neither shall leaven be seen with thee] in all thy boundaries”. If this be so, why then need Scripture specify here “in your houses” (since this term is comprised in the more general term “in all thy boundaries”)? It is for the purpose of defining the latter term through the former. How is it the case of thy house? Everything contained in it is under thy control! So, too, the term “[leaven in all] your boundaries” means only such leaven as is in your boundaries and under your control, thereby excluding such leaven belonging to a non-Israelite as is deposited with an Israelite but for which he has accepted no responsibility (Mekhilta).


###### Rashi on Exodus 12:19:2
[Rashi on Exodus 12:19:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:19:2)

**כי כל אכל מחמצת.** לַעֲנֹשׁ כָּרֵת עַל הַשְּׂאוֹר, וַהֲלֹא כְבָר עָנַשׁ עַל הֶחָמֵץ? אֶלָּא שֶׁלֹּא תֹאמַר חָמֵץ שֶׁרָאוּי לַאֲכִילָה עָנַשׁ עָלָיו, שְׂאוֹר שֶׁאֵינוֹ רָאוּי לַאֲכִילָה לֹא יֵעָנֵשׁ עָלָיו; וְאִם עָנַשׁ עַל הַשְּׂאוֹר וְלֹא עָנַשׁ עַל הֶחָמֵץ, הָיִיתִי אוֹמֵר, שְׂאוֹר שֶׁהוּא מְחַמֵּץ אֲחֵרִים עָנַשׁ עָלָיו, חָמֵץ שֶׁאֵינוֹ מְחַמֵּץ אֲחֵרִים לֹא יֵעָנשׁ עָלָיו, לְכָךְ נֶאֶמְרוּ שְׁנֵיהֶם (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי כל אכל מחמצת FOR WHOSOEVER EATETH THAT WHICH LEAVENETH — The purpose of this statement is to mention the punishment of excision for eating שאור (a synonym for מחמצת, which is something that causes the leavening process to set in, such as yeast etc., whilst חמץ denotes food which has become leavened). But has not Scripture already mentioned this punishment for eating leavened food (v. 15)? But the mention of this punishment is repeated here in connection with leaven מחמצת, in order that you should not argue as follows: For eating leavened food — a thing which is fitted to be eaten — it mentions this punishment, but if one eats leaven itself — which is something not fitted to be eaten — one should not be punished for it. If, however, it had mentioned the punishment for eating leaven but had not mentioned the punishment for eating leavened food, I might have said: For eating leaven — a thing which has the property of making other things leavened — it mentions the punishment, but if one eats leavened food — which is something that does not possess the property of making other things leavened — one should not be punished for it; therefore they are both mentioned (Mekhilta; cf. Beitzah 7b).


###### Rashi on Exodus 12:19:3
[Rashi on Exodus 12:19:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:19:3)

**בגר ובאזרח הארץ.** לְפִי שֶׁהַנֵּס נַעֲשָׂה לְיִשְׂרָאֵל, הֻצְרַךְ לְרַבּוֹת אֶת הַגֵּרִים (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בגר ובאזרח הארץ WHETHER HE BE A STRANGER OR A NATIVE OF THE LAND — Because the miracle of the Exodus was performed for Israel it is necessary expressly to include the stranger who has become an Israelite in this command (Mekhilta).


###### Rashi on Exodus 12:20:1
[Rashi on Exodus 12:20:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:20:1)

**מחמצת לא תאכלו.** אַזְהָרָה עַל אֲכִילַת שְׂאוֹר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מחמצת לא תאכלו THAT WHICH LEAVENETH YE SHALL NOT EAT — Here we have the prohibition regarding eating שאור (that which causes food to become leavened).


###### Rashi on Exodus 12:20:2
[Rashi on Exodus 12:20:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:20:2)

**כל מחמצת.** לְהָבִיא אֶת תַּעֲרָבְתּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל מחמצת [YE SHALL NOT EAT] ANYTHING THAT LEAVENETH — The use of the word כל, anything (even in the smallest degree), is intended to include food with which it (שאור) is mixed (Mekhilta).


###### Rashi on Exodus 12:20:3
[Rashi on Exodus 12:20:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:20:3)

**בכל מושבתיכם תאכלו מצות.** זֶה בָא לְלַמֵּד שֶׁתְּהֵא רְאוּיָה לְהֵאָכֵל בְּכָל מוֹשְׁבֹתֵיכֶם, פְּרָט לְמַעֲשֵׂר שֵׁנִי וְחַלּוֹת תּוֹדָה (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכל מושבתיכם תאכלו מצות IN ALL YOUR HABITATIONS SHALL YE EAT UNLEAVENED BREAD — This statement is intended to teach that it (the unleavened bread which you must eat on the first night of Passover) must be fitted to be eaten in all your habitations, thus excluding leavened bread which forms “the second tithe” and the unleavened meal cakes brought with the thanksgiving offering (which might be eaten only within the walls of Jerusalem) (Mekhilta).


###### Rashi on Exodus 12:21:1
[Rashi on Exodus 12:21:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:21:1)

**משכו.** מִי שֶׁיֵּשׁ לוֹ צֹאן יִמְשֹׁךְ מִשֶּׁלּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משכו DRAW OUT — He who has sheep let him draw one out from his own,


###### Rashi on Exodus 12:21:2
[Rashi on Exodus 12:21:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:21:2)

**וקחו.** מִי שֶׁאֵין לוֹ יִקַּח מִן הַשּׁוּק (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וקחו OR TAKE, and he who has no sheep let him purchase one in the market (Mekhilta).


###### Rashi on Exodus 12:21:3
[Rashi on Exodus 12:21:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:21:3)

**למשפחתיכם.** שֶׂה לְבֵית אָבוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למשפחתיכם [A LAMB] ACCORDING TO YOUR FAMILIES — this corresponds to שה לבית אבות a lamb for the house of their fathers in verse 3.


###### Rashi on Exodus 12:22:1
[Rashi on Exodus 12:22:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:22:1)

**אזוב.** מִין יָרָק שֶׁיֵּשׁ לוֹ גִּבְעוֹלִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אזוב HYSSOP — a kind of herb which has thin stalks.


###### Rashi on Exodus 12:22:2
[Rashi on Exodus 12:22:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:22:2)

**אגדת אזוב.** שְׁלוֹשָׁה קְלָחִין קְרוּיִין אֲגֻדָּה (שבת ק"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אגדת אזוב A BUNCH OF HYSSOP — three stalks are called a bunch (cf. Shabbat 109b; Sukkah 13a).


###### Rashi on Exodus 12:22:3
[Rashi on Exodus 12:22:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:22:3)

**אשר בסף.** בַּכְּלִי, כְּמוֹ סִפּוֹת כֶּסֶף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר בסף means WHICH IS IN THE VESSEL, as in (2 Kings 12:14) “basins (ספות) of silver.”


###### Rashi on Exodus 12:22:4
[Rashi on Exodus 12:22:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:22:4)

**מן הדם אשר בסף.** 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):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מן הדם אשר בסף WITH THE BLOOD WHICH IS IN THE BASIN — Why does Scripture repeat this (אשר בסף) again? In order that you should not say that one dipping of the hyssop in the basin suffices for the three sprinklings, therefore it is again stated: “[you shall touch the lintel…] “with the blood that is in the basin”, to show that each separate sprinkling must be with the blood which is in the basin — for each touching of the lintel and doorposts there must be a separate dipping (Mekhilta).


###### Rashi on Exodus 12:22:5
[Rashi on Exodus 12:22:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:22:5)

**ואתם לא תצאו 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):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואתם לא תצאו וגו׳ AND NONE OF YOU SHALL GO OUT etc. — This tells us that when once permission is given to the destroying angel to wound he makes no distinction between righteous and wicked (Mekhilta) — and nighttime is the domain of the destroying agencies as it is said, (Psalms 104:20) “[Thou makest darkness and it is night], wherein all the beasts of the forest creep forth”.


###### Rashi on Exodus 12:23:1
[Rashi on Exodus 12:23:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:23:1)

**ופסח.** וְחָמַל, וְיֵשׁ לוֹמַר וְדִלֵּג:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופסח signifies AND HE WILL SPARE; and one can also explain it to mean, “and He will leap over them” (cf. Rashi on v. 13 and on Isaiah 30:5).


###### Rashi on Exodus 12:23:2
[Rashi on Exodus 12:23:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:23:2)

**ולא יתן המשחית.** וְלֹא יִתֵּן לוֹ יְכֹלֶת לָבֹא, כְּמוֹ "וְלֹא נְתָנוֹ אֱלֹהִים לְהָרַע עִמָּדִי" (בראשית ל"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יתן המשחית AND HE WILL NOT GIVE THE DESTROYER He will not give him power to come in. The phrase is similar to (Genesis 31:9) “And God did not suffer him (נתנו — give him the power) to do me evil”.


###### Rashi on Exodus 12:25:1
[Rashi on Exodus 12:25:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:25:1)

**והיה כי תבאו אל הארץ.** תָּלָה הַכָּתוּב עֲבוֹדָה זוֹ בְּבִיאָתָם לָאָרֶץ, וְלֹא נִתְחַיְּבוּ בַמִּדְבָּר אֶלָּא פֶּסַח אֶחָד שֶׁעָשׂוּ בַשָּׁנָה הַשֵּׁנִית עַל פִּי הַדִּבּוּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה כי תבאן אל הארץ AND IT SHALL COME TO PASS WHEN YE BE COME TO THE LAND — Scripture makes the observance of this service dependent upon their entrance into the land of Palestine (Mekhilta), and they were not under any obligation, when in the wilderness, to keep more than the one Passover which they kept in the second year after the Exodus (cf. Numbers 9:1—5), and that, too, only in consequence of a special divine communication. (Cf. Rashi on Numbers 9:1 and כאשר דבר (תוס׳ קיד׳ ל"ז ע"ב ד"ה הואיל


###### Rashi on Exodus 12:25:2
[Rashi on Exodus 12:25:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:25:2)

**כאשר דבר.** וְהֵיכָן דִּבֵּר? "וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ וְגוֹ'" (שמות ו'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ACCORDING AS HE SPAKE — And where did He say that He would give them that land? In the following verse: (Exodus 6:8) “And I will bring you into the land” (Mekhilta).


###### Rashi on Exodus 12:27:1
[Rashi on Exodus 12:27:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:27:1)

**ויקד העם.** עַל בְּשׂוֹרַת הַגְּאֻלָּה וּבִיאַת הָאָרֶץ וּבְשׂוֹרַת הַבָּנִים שֶׁיִּהְיוּ לָהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקד העם AND THE PEOPLE BOWED THE HEAD in thanksgiving for the tidings of the approaching deliverance and for the promise of their coming into the land, and for the tidings regarding the children whom they would have (since v. 26 implies that they would be blessed with children).


###### Rashi on Exodus 12:28:1
[Rashi on Exodus 12:28:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:28:1)

**וילכו ויעשו בני ישראל.** וְכִי כְּבָר עָשׂוּ, וַהֲלֹא מֵרֹאשׁ חֹדֶשׁ נֶאֱמַר לָהֶם? אֶלָּא מִכֵּיוָן שֶׁקִּבְּלוּ עֲלֵיהֶם מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ עָשׂוּ (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וילכו ויעשו בני ישראל AND THE CHILDREN OF ISRAEL WENT AND DID — But did they really do this at once — was not all this spoken to them at the beginning of the month (cf. Rashi on v. 3) and they carried out the command only on the tenth and the fourteenth? But the explanation is: so soon as they had taken these duties upon themselves Scripture accounts it unto them as though they had already performed them (Mekhilta).


###### Rashi on Exodus 12:28:2
[Rashi on Exodus 12:28:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:28:2)

**וילכו ויעשו.** אַף הַהֲלִיכָה מָנָה הַכָּתוּב, לִתֵּן שָׂכָר לַהֲלִיכָה וְשָׂכָר לַעֲשִׂיָּה (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וילכו ויעשו THEY WENT AND DID — Scripture enumerates their going also, to give them a reward for going and a reward for doing (Mekhilta).


###### Rashi on Exodus 12:28:3
[Rashi on Exodus 12:28:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:28:3)

**כאשר צוה ה' את משה ואהרן.** לְהַגִּיד שִׁבְחָן שֶׁל יִשְׂרָאֵל שֶׁלֹּא הִפִּילוּ דָּבָר מִכָּל מִצְווֹת מֹשֶׁה וְאַהֲרֹן, וּמַהוּ **כן עשו**? אַף מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כאשר צוה ה' את משה ואהרן [THEY DID] AS THE LORD HAD COMMANDED MOSES AND AARON — This is stated for the purpose of declaring Israel’s praise — that they did not omit a single matter of all the commandments of Moses and Aaron. And what is the meaning of כן עשו SO DID THEY? Moses and Aaron also did thus!(Mekhilta).


###### Rashi on Exodus 12:29:1
[Rashi on Exodus 12:29:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:29:1)

**וה'.** כָּל מָקוֹם שֶׁנֶּאֱמַר "וַה'" הוּא וּבֵית דִּינוֹ, שֶׁהַוָּי"ו לְשׁוֹן תּוֹסֶפֶת הוּא, כְּמוֹ פְּלוֹנִי וּפְלוֹנִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וה׳ “AND” THE LORD — Wherever it is stated וה׳ “And the Lord” it signifies He and His celestial Court, because the prefix ו expresses an addition, just as one says, “Mr. So-and-so and Mr. So-and-so” (Genesis Rabbah 51:2; cf. Rashi on Genesis 19:24).


###### Rashi on Exodus 12:29:2
[Rashi on Exodus 12:29:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:29:2)

**הכה כל בכור.** אַף שֶׁל אֻמָּה אַחֶרֶת וְהוּא בְמִצְרַיִם (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הכה כל בכור SMOTE ALL THE FIRSTBORN — all: such, also, belonging to another people who happened to be in Egypt (Mekhilta; cf. Rashi on v. 12).


###### Rashi on Exodus 12:29:3
[Rashi on Exodus 12:29:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:29:3)

**מבכר פרעה.** אַף פַּרְעֹה בְּכוֹר הָיָה, וְנִשְׁתַּיֵּר מִן הַבְּכוֹרוֹת, וְעָלָיו הוּא אוֹמֵר "בַּעֲבוּר הַרְאוֹתְךָ אֶת כֹּחִי" (שמות ט') – בְּיַם סוּף (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מבכר פרעה means FROM THE FIRSTBORN PHARAOH’S — Pharaoh too, was a firstborn, but he alone was allowed to remain of the firstborn; and regarding this it states, (Exodus 9:16) “[But for this cause I have maintained thee in life in order to show thee my power” — i. e. to show thee my power at the Read Sea (cf. Mekhilta).


###### Rashi on Exodus 12:29:4
[Rashi on Exodus 12:29:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:29:4)

**עד בכור השבי.** 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד בכור השבי UNTO THE FIRSTBORN OF THE CAPTIVE — because they rejoiced at the misfortune of the Israelites (Midrash Tanchuma, Bo 7); and a further reason why they were slain is that they should not say, — if they remained alive — it was our god who brought punishment upon our oppressors, the Egyptians (Mekhilta) The firstborn of the handmaid, threatened with death in 40:5 but not mentioned here as having been slain, is included in those stated here to have been slain since it enumerates here (i. e. the terms used here are intended to include everyone) from the most important amongst all of them to the least important, and the firstborn of the handmaid as belonging to the Egyptian people, is certainly more important than the firstborn of the captive (cf. Rashi on 11:6).


###### Rashi on Exodus 12:30:1
[Rashi on Exodus 12:30:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:30:1)

**ויקם פרעה.** מִמִּטָּתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקם פרעה AND PHARAOH AROSE from his bed,


###### Rashi on Exodus 12:30:2
[Rashi on Exodus 12:30:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:30:2)

**לילה.** וְלֹא כְּדֶרֶךְ הַמְּלָכִים בְּשָׁלוֹשׁ שָׁעוֹת בַּיּוֹם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לילה AT NIGHT and not, as is the way of kings, at three hours in the day (9 o’clock in the morning) (Mekhilta; cf. Berakhot 9b).


###### Rashi on Exodus 12:30:3
[Rashi on Exodus 12:30:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:30:3)

**הוא.** תְּחִלָּה, וְאַחַר כָּךְ **עבדיו**, מְלַמֵּד שֶׁהָיָה הוּא מְחַזֵּר עַל בָּתֵּי עֲבָדָיו וּמַעֲמִידָן (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הוא HE, first — and afterwards עבדיו HIS SERVANTS — this informs us that he went round to the houses of his servants and made them get up (Mekhilta).


###### Rashi on Exodus 12:30:4
[Rashi on Exodus 12:30:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:30:4)

**כי אין בית אשר אין שם מת.** 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אין בית אשר אין שם מת FOR THERE WAS NOT A HOUSE WHERE THERE WAS NOT ONE DEAD — If there was a firstborn there, he died: if there was no firstborn there, then the chief person in the house died because the chief person in the house is called בכור, as it is said, (Psalms 89:28) “I also will appoint him to be a בכור, [the highest of the kings of the earth]” (Mekhilta DeRashbi 12:30; cf. Rashi on 4:22; Pesachim Rabbah, Midr. Vajosha). Another explanation is: the Egyptian women were unfaithful to their husbands and bore children from young men, unmarried, and thus they (the Egyptian men) had many firstborn sons sometimes there were five to one woman, each being the firstborn to his own father (thus there might well be no house in which there was not a firstborn) (cf. Mekhilta).


###### Rashi on Exodus 12:31:1
[Rashi on Exodus 12:31:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:31:1)

**ויקרא למשה ולאהרן לילה.** מַגִּיד שֶׁהָיָה מְחַזֵּר עַל פִּתְחֵי הָעִיר וְצוֹעֵק, הֵיכָן מֹשֶׁה שָׁרוּי? הֵיכָן אַהֲרֹן שָׁרוּי? (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקרא למשה ולאהרן לילה AND HE CALLED FOR MOSES AND AARON BY NIGHT — This tells us that he went round to the entrances leading into the city (i. e. to each different district) crying out, “Where does Moses reside? Where does Aaron reside?” (Mekhilta).


###### Rashi on Exodus 12:31:2
[Rashi on Exodus 12:31:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:31:2)

**גם אתם.** הַגְּבָרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם אתם BOTH YE — the men,


###### Rashi on Exodus 12:31:3
[Rashi on Exodus 12:31:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:31:3)

**גם בני ישראל.** הַטַּף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם בני ישראל AND THE CHILDREN OF ISRAEL — the little ones (i. e. בני must be understood literally).


###### Rashi on Exodus 12:31:4
[Rashi on Exodus 12:31:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:31:4)

**ולכו עבדו את ה' כדברכם.** הַכֹּל כְּמוֹ שֶׁאֲמַרְתֶּם וְלֹא כְּשֶׁאָמַרְתִּי אֲנִי; בָּטֵל "לֹא אֲשַׁלֵּחַ", בָּטֵל "מִי וָמִי הַהוֹלְכִים", בָּטֵל "רַק צֹאנְכֶם וּבְקָרְכֶם יֻצָּג":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולכו עבדו את ה' כדברכם AND GO, SERVE THE LORD, AS YE HAVE SAID — everything shall be as you have said and not as I have said: annulled is what I have said, (5:2) “I will not let you go” (“Arise, go out”); annulled is, (10:8) “who are they that shall go?” (“go, both you and the children of Israel”); annulled is, (10:24) “but your flocks and herds must remain” (“Take also your flocks and herds”) (cf. Mekhilta).


###### Rashi on Exodus 12:32:1
[Rashi on Exodus 12:32:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:32:1)

**גם צאנכם גם בקרכם קחו.** וּמַהוּ **כאשר דברתם**? "גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת" (שמות י'), קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם צאנכם גם בקרכם קחו TAKE ALSO YOUR FLOCKS AND HERDS — And what is the force of כאשר דברתם AS YE HAVE SPOKEN? It is an allusion to (10:25) “Thou, also, must give into our hands sacrifices and burnt offerings” — it means: take of my cattle also even as ye said.


###### Rashi on Exodus 12:32:2
[Rashi on Exodus 12:32:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:32:2)

**וברכתם גם אתי.** הִתְפַּלְּלוּ עָלַי שֶׁלֹּא אָמוּת, שֶׁאֲנִי בְּכוֹר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וברכתם גם אתי AND BLESS ME ALSO — Pray on my behalf that I should not die because I am a firstborn (cf. Targum Jonathan on Exodus 12:32 and Mekhilta).


###### Rashi on Exodus 12:33:1
[Rashi on Exodus 12:33:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:33:1)

**כלנו מתים.** אָמְרוּ לֹא כִגְזֵרַת מֹשֶׁה הוּא, שֶׁהֲרֵי אָמַר "וּמֵת כָּל בְּכוֹר", וְכָאן אַף הַפְּשׁוּטִים מֵתִים, חֲמִשָּׁה אוֹ עֲשָׂרָה בְּבַיִת אֶחָד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כלנו מתים WE ARE ALL DEAD MEN — They said, Not according to Moses’ decree is this what has happened for he said (10:5) “And every firstborn shall die”, and here all the ordinary people are dead, five or ten in one house (Mekhilta).


###### Rashi on Exodus 12:34:1
[Rashi on Exodus 12:34:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:34:1)

**טרם יחמץ.** הַמִּצְרִים לֹא הִנִּיחוּם לִשְׁהוֹת כְּדֵי חִמּוּץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
טרם יחמץ BEFORE IT WAS LEAVENED — The Egyptians would not allow them to stay long enough for the dough to become leavened.


###### Rashi on Exodus 12:34:2
[Rashi on Exodus 12:34:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:34:2)

**משארתם.** שְׁיָרֵי מַצָּה וּמָרוֹר.

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משארתם (from the root שאר “to be left over”) denotes the leavings (what was left) of the unleavened bread and bitter herbs (Mekhilta).


###### Rashi on Exodus 12:34:3
[Rashi on Exodus 12:34:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:34:3)

**על שכמם.** אַעַ"פִּ שֶׁבְּהֵמוֹת הַרְבֵּה הוֹלִיכוּ עִמָּהֶם, מְחַבְּבִים הָיוּ אֶת הַמִּצְוָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על שכמם UPON THEIR SHOULDER — Although they took many cattle with them yet they bore this upon their shoulders because the commands of God were so dear unto them (Mekhilta).


###### Rashi on Exodus 12:35:1
[Rashi on Exodus 12:35:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:35:1)

**כדבר משה.** שֶׁאָמַר לָהֶם בְּמִצְרַיִם, "וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כדבר משה [THEY DID] ACCORDING TO THE WORD OF MOSES which he had spoken to them in Egypt, viz., (Exodus 11:2) “And let every man ask his fellow…”


###### Rashi on Exodus 12:35:2
[Rashi on Exodus 12:35:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:35:2)

**ושמלת.** אַף הֵן הָיוּ חֲשׁוּבוֹת לָהֶם מִן הַכֶּסֶף וּמִן הַזָּהָב, וְהַמְאֻחָר בַּפָּסוּק חָשׁוּב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושמלות AND GARMENTS — These were even more valued by them than the silver and than the gold: the later a thing is mentioned in the text the more valued it is (cf. Mekhilta) (i. e. the fact that silver is mentioned before gold shows that the text is mentioning the objects in the ascending scale of value and consequently the garments, as being mentioned last, must have been most valued by them).


###### Rashi on Exodus 12:36:1
[Rashi on Exodus 12:36:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:36:1)

**וישאלום.** אַף מַה שֶּׁלֹּא הָיוּ שׁוֹאֲלִים מֵהֶם הָיוּ נוֹתְנִים לָהֶם, אַתָּה אוֹמֵר אֶחָד? טֹל שְׁנַיִם וָלֵךְ.

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישאלום lit., AND THEY HANDED THEM OVER — Even what they did not ask of them did they give to them: “You say “one” — take “two”, but only go!” (Mekhilta).


###### Rashi on Exodus 12:36:2
[Rashi on Exodus 12:36:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:36:2)

**וינצלו.** וְרוֹקִינוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וינצלו The Targum translates this by ורוקינו, AND THEY EMPTIED OUT.


###### Rashi on Exodus 12:37:1
[Rashi on Exodus 12:37:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:37:1)

**מרעמסס סכתה.** מֵאָה וְעֶשְׂרִים מִיל הָיוּ, וּבָאוּ שָׁם לְפִי שָׁעָה, שֶׁנֶּאֱמַר "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" (שמות י"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מרעמסס סכתה FROM RAMESES TO SUCCOTH — These were distant from one another 120 miles and yet they reached there in one moment, as it is said, (Exodus 19:4) “and I carried you as on eagles’ wings” (cf. Mekhilta and Rashi on Exodus 19:4).


###### Rashi on Exodus 12:37:2
[Rashi on Exodus 12:37:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:37:2)

**הגברים.** מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה (שה"ש רבה ג, ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הגברים ADULT MALES — from twenty years old and upwards (Shir HaShirim Rabbah 3:6).


###### Rashi on Exodus 12:38:1
[Rashi on Exodus 12:38:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:38:1)

**ערב רב.** תַּעֲרֹבֶת אֻמּוֹת שֶׁל גֵּרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ערב רב A MIXED MULTITUDE — a mingling of various nations who had become proselytes.


###### Rashi on Exodus 12:39:1
[Rashi on Exodus 12:39:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:39:1)

**עגת מצות.** חֲרָרָה שֶׁל מַצָּה; בָּצֵק שֶׁלֹּא הֶחֱמִיץ קָרוּי מַצָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עגת מצות means a cake of (made of) unleavened dough (Mekhilta); dough which has not become leavened is termed מצה.


###### Rashi on Exodus 12:39:2
[Rashi on Exodus 12:39:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:39:2)

**וגם צדה לא עשו להם.** 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'":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וגם צדה לא עשו להם NEITHER HAD THEY MADE FOR THEMSELVES ANY PROVISION for the journey. This is stated to tell how praiseworthy Israel was: that they did not say, “How can we go forth into the wilderness without provisions?” But they had faith and set forth. This it is that is referred to more explicitly in the prophets: (Jeremiah 2:1) “I remember for thee the affection of thy youth, the love of thine espousals, how thou wentest after me in the wilderness in a land that was not sown”. What reward is afterwards set forth there? “Israel is the Lord’s hallowed portion etc.” (Mekhilta).


###### Rashi on Exodus 12:40:1
[Rashi on Exodus 12:40:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:40:1)

**אשר ישבו במצרים.** אַחַר שְׁאָר הַיְשִׁיבוֹת שֶׁיָּשְׁבוּ גֵּרִים בְּאֶרֶץ לֹא לָהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר ישבו במצרים WHO ABODE IN EGYPT after the other settlements (i. e. including those also) which they had made as strangers in a land that was not theirs (cf. Mekhilta).


###### Rashi on Exodus 12:40:2
[Rashi on Exodus 12:40:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:40:2)

**שלשים שנה וארבע מאות שנה.** 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'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שלשים שנה וארבע מאות שנה FOUR HUNDRED AND THIRTY YEARS — Altogether from the birth of Isaac until now were 400 years, and we must reckon from that event, for only from the time when Abraham had offspring from Sarah could the prophecy (Genesis 15:13) “Thy offspring shall be a stranger” be fulfilled; and there had been 30 years since that decree made at “the convenant between the parts” until the birth of Isaac. It is impossible to say that this means that they were 430 years in the land of Egypt alone, for Kohath was one of those who came into Egypt with Jacob (Genesis 46:11); go and reckon all his years and all the years of Amram his son and the whole eighty years of Moses, the latter’s son, until the Exodus and you will not find that they total to so many; and you must admit that Kohath had already lived many years before he went down to Egypt, and that many of Amram’s years are included in the years of his father Kohath, and that many of the 80 years of Moses are included in the years of his father Amram, so that you see that you will not find 400 years from the time of Israel’s coming into Egypt until the Exodus. You are compelled to admit, even though unwillingly, that the other settlements which the patriarchs made in lands other than Egypt come also under the name of “sojourning as a stranger” (גרות), including also that at Hebron, even though it was in Canaan itself, because it is said, (Genesis 35:27) “[Hebron] where Abraham and Isaac sojourned”, and it says, (Exodus 6:4) “[the land Canaan], the land of their sojournings wherein they sojourned”. Consequently you must necessarily say that the prophecy, “thy offspring shall be strangers… [four hundred years]” began only from the time when he had offspring. And only if you reckon the 400 years from the birth of Isaac will you find that from the time they came into Egypt until the time they left it, was 210 years (as alluded to in Genesis 15:13). This was one of the passages which they altered for king Ptolemy (Mekhilta; Megillah 9a).


###### Rashi on Exodus 12:41:1
[Rashi on Exodus 12:41:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:41:1)

**ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה.** 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה AND IT CAME TO PASS AT THE END OF THE 430 YEARS … EVEN ON THE SELF-SAME DAY — The addition of the latter phrase tells us that as soon as the predetermined end of the bondage arrived the Omnipresent did not detain them even as long as the twinkling of an eye (Mekhilta). For on the fifteenth of Nisan the ministering angels had come to Abraham to announce to him the promised birth of Isaac, and on the fifteenth of Nisan Isaac was born, and on the fifteenth of Nisan the decree “between the parts” relating to Israel’s slavery was made.


###### Rashi on Exodus 12:42:1
[Rashi on Exodus 12:42:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:42:1)

**ליל שמרים.** שֶׁהָיָה הַקָּבָּ"ה שׁוֹמֵר וּמְצַפֶּה לוֹ, לְקַיֵּם הַבְטָחָתוֹ **להוציאם מארץ מצרים**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ליל שמרים IT WAS NIGHT OF WATCHING [UNTO THE LORD] — a night which the Holy One, blessed be He, was watching for and looking forward to, that He might fulfill His promise להוציאם מארץ מצרים TO BRING THEM OUT FROM THE LAND OF EGYPT.


###### Rashi on Exodus 12:42:2
[Rashi on Exodus 12:42:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:42:2)

**הוא הלילה הזה לה'.** הוּא הַלַּיְלָה שֶׁאָמַר לְאַבְרָהָם, בַּלַּיְלָה הַזֶּה אֲנִי גוֹאֵל אֶת בָּנֶיךָ (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הוא הלילה הזה לה IT IS THIS NIGHT OF THE LORD — it is the night of which He said to Abraham, “On this night will I redeem your children” (Mekhilta; cf. Rashi on Genesis 39:11).


###### Rashi on Exodus 12:42:3
[Rashi on Exodus 12:42:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:42:3)

**שמרים לכל בני ישראל לדרתם.** מְשֻׁמָּר וּבָא מִן הַמַּזִּיקִין, כָּעִנְיָן שֶׁנֶּאֱמַר "וְלֹא יִתֵּן הַמַּשְׁחִית וְגוֹ'" (פסחים ק"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שמרים לכל בני ישראל לדרתם [IT IS A NIGHT] OF PROTECTION FOR ALL THE CHILDREN OF ISRAEL THROUGHOUT THEIR GENERATIONS — this night is protected, and comes as such from ages past, against all destructive forces, as it is said, (v. 33) “And He will not permit the destroyer [to enter your houses]” (Pesachim 109b; Rosh Hashanah 11b).


###### Rashi on Exodus 12:43:1
[Rashi on Exodus 12:43:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:43:1)

**זאת חקת הפסח.** בְּי"ד בְּנִיסָן נֶאֶמְרָה לָהֶם פָּרָשָׁה זוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
זאת חקת הפסח THIS IS THE ORDINANCE OF THE PASSOVER — This chapter was spoken to them on the 14th day of Nisan.


###### Rashi on Exodus 12:43:2
[Rashi on Exodus 12:43:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:43:2)

**כל בן נכר.** שֶׁנִּתְנַכְּרוּ מַעֲשָׂיו לְאָבִיו שֶׁבַּשָּׁמַיִם, וְאֶחָד הַגּוֹי וְאֶחָד יִשְׂרָאֵל מְשֻׁמָּד בְּמַשְׁמָע (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל בן נכר NO STRANGE PERSON — one whose actions are estranged from his Heavenly Father (Zevachim 22b); both a heathen and an apostate Israelite therefore are implied in this term (Mekhilta).


###### Rashi on Exodus 12:44:1
[Rashi on Exodus 12:44:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:44:1)

**ומלתה אתו אז יאכל בו.** רַבּוֹ, מַגִּיד שֶׁמִּילַת עֲבָדָיו מְעַכַּבְתּוֹ מִלֶּאֱכֹל בַּפֶּסַח, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מִילַת עֲבָדָיו מְעַכַּבְתּוֹ מִלֶּאֱכֹל בַּפֶּסַח, אִם כֵּן מַה תַּ"לֹ **אז יאכל בו**? הָעֶבֶד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומלתה אתו אז יאכל בו WHEN THOU HAST CIRCUMCISED HIM THEN SHALL HE EAT THEREOF — “he” means his (the slave’s) master; this tells us that the neglect to circumcise his slaves bars him from eating of the Paschal offering. This is the opinion of R. Joshua. Rabbi Eliezer, however, said: the neglect to circumcise his slaves does not bar him from eating of the Paschal offering. The objection was raised: if this be so what means “Then shall he eat thereof”? — The reply was given: “He” means the slave, not the master (the meaning being that the slave, so long as he is uncircumcised may not eat of it) (cf. Mekhilta).


###### Rashi on Exodus 12:45:1
[Rashi on Exodus 12:45:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:45:1)

**תושב.** זֶה גֵּר תּוֹשָׁב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תושב A TOLERATED SOJOURNER — this means a stranger who has settled in Palestine (having undertaken to observe the seven precepts of the “Sons of Noah”).


###### Rashi on Exodus 12:45:2
[Rashi on Exodus 12:45:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:45:2)

**ושכיר.** זֶה גּוֹי, וּמַה תַּ"לֹ, וַהֲלֹא עֲרֵלִים הֵם, וְנֶאֱמַר **וכל ערל לא יאכל בו**? אֶלָּא כְּגוֹן עֲרָבִי מָהוּל וְגִבְעוֹנִי מָהוּל וְהוּא תּוֹשָׁב אוֹ שָׂכִיר (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושכיר AND A HIRED SERVANT — a heathen. But why need Scripture state at all that these (the תושב and the שכיר) may not eat of the Passover lamb? These are uncircumcised and it is said (v. 48) “And no uncircumcised person shall eat thereof”? But it refers to such a one as a circumcised Arabian or a circumcised Gibeonite who is a settler or a hired servant (Mekhilta; Yevamot 71a).


###### Rashi on Exodus 12:46:1
[Rashi on Exodus 12:46:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:46:1)

**בבית אחד יאכל.** 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בבית אחד יאכל IN ONE HOUSE SHALL IT BE EATEN — in one company (cf. שה לבית); meaning that those who have registered themselves for it (the Paschal offering) shall not form themselves afterwards into two companies and divide it. An objection was raised: You say that this means “in one company”, but perhaps this is not so, but it means “in one house” (or place) as it usually signifies, and it intends to teach that if they had begun to eat, for example, in the courtyard of a house and rain fell they may not enter the house to complete the eating of the offering? The reply was given: this cannot be so, because Scripture says, (v. 7) “[They shall put the blood] upon the houses (plural) wherein they shall eat it” — and from here it follows that one who is eating the Paschal offering may eat it in two places (consequently the only meaning of the term בית is “company”, as was suggested) (cf. Mekhilta and Onkelos).


###### Rashi on Exodus 12:46:2
[Rashi on Exodus 12:46:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:46:2)

**לא תוציא מן הבית.** מִן הַחֲבוּרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא תוציא מן הבית THOU SHALT NOT CARRY FORTH OUT OF THE HOUSE this must therefore mean away from the company (Mekhilta).


###### Rashi on Exodus 12:46:3
[Rashi on Exodus 12:46:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:46:3)

**ועצם לא תשברו בו.** הָרָאוּי לַאֲכִילָה, כְּגוֹן שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, יֵשׁ בּוֹ מִשּׁוּם שְׁבִירַת עֶצֶם, אֵין עָלָיו כַּזַּיִת בָּשָׂר אֵין בּוֹ מִשּׁוּם שְׁבִירַת עֶצֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועצם לא תשברו בו NEITHER SHALL YE BREAK A BONE THEREOF — any bone that is fitted for eating (for the purpose of the performing the command of eating the Paschal lamb) as, for instance, one upon which there is flesh of the size of an olive — to it there is (applies) the prohibition relating to the breaking of a bone, but if there is not upon it flesh of the size of an olive there does not apply to it the prohibition of breaking a bone (cf. Pesachim 84b).


###### Rashi on Exodus 12:47:1
[Rashi on Exodus 12:47:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:47:1)

**כל עדת ישראל יעשו אתו.** לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר בְּפֶסַח מִצְרַיִם "שֶׂה לְבֵית אָבוֹת", שֶׁנִּמְנוּ עָלָיו לַמִּשְׁפָּחוֹת, יָכוֹל אַף פֶּסַח דּוֹרוֹת כֵּן? תַּ"לֹ **כל עדת ישראל יעשו אתו**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל עדת ישראל יעשו אתו ALL THE CONGREGATION OF ISRAEL SHALL KEEP IT — Why is this stated? Since it says of the Paschal offering offered in Egypt, (v. 3) “a lamb for the house of their fathers” which means that they are to be registered for it by families, one might think that in the case of the Paschal offering offered by future generations this must also be so! Therefore Scripture states: “All the congregation of Israel may eat it” (i.e. any of them may eat it whoever they may be who combine to do so) (Mekhilta).


###### Rashi on Exodus 12:48:1
[Rashi on Exodus 12:48:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:48:1)

**ועשה פסח.** יָכוֹל כָּל הַמִּתְגַּיֵּר יַעֲשֶׂה פֶּסַח מִיָּד, תַּלְמוּד לוֹמַר **והיה כאזרח הארץ**, מָה אֶזְרָח בְּאַרְבָּעָה עָשָׂר אַף גֵּר בְּאַרְבָּעָה עָשָׂר (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועשה פסח AND HE WILL KEEP THE PASSOVER (the words may mean, then he shall keep the Passover) — One might think that this verse implies that any-one who becomes a proselyte (גר) must keep the Passover-offering rite immediately after his circumcision (even though this has not taken place just before Passover), therefore Scripture states והיה כאזרח הארץ “but he shall be as a native of the land”. How is it in the case of a native? He brings the offering on the fourteenth! So, too, a proselyte must bring it only on the fourteenth (Mekhilta).


###### Rashi on Exodus 12:48:2
[Rashi on Exodus 12:48:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:48:2)

**וכל ערל לא יאכל בו.** לְהָבִיא אֶת שֶׁמֵּתוּ אֶחָיו מֵחֲמַת מִילָה, שֶׁאֵינוֹ מוּמָר לַעֲרֵלוּת וְאֵינוֹ לָמֵד מִ"בֶּן נֵכָר לֹא יֹאכַל בּוֹ" (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכל ערל לא יאכל בו AND NO UNCIRCUMCISED PERSON SHALL EAT THEREOF — This is stated in addition to the somewhat similar text in v. 43 in order to include in the prohibition of eating the Paschal offering any person whose brothers have died in consequence of circumcision (in which case the parents are exempted from circumcising any of their children born after the death of these), because such a one is not to be regarded as an apostate who of set purpose remains uncircumcised, and the law regarding such a one cannot be derived from the statement in v. 43, “no strange person shall eat thereof” (because Rashi has explained this to refer to an Israelite whose doings have estranged him from God).


###### Rashi on Exodus 12:49:1
[Rashi on Exodus 12:49:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/12:49:1)

**תורה אחת וגו'.** לְהַשְׁווֹת גֵּר לָאֶזְרָח אַף לִשְׁאָר מִצְווֹת שֶׁבַּתּוֹרָה (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תורה אחת וגו׳ ONE LAW etc. — This is stated in addition to the similar text in v. 48 in order to declare that the proselyte is equal to the native also in respect to all other commands of the Torah (i. e. the preceding text has reference only to the Paschal offering whilst this is a general statement) (Mekhilta).