AND THE LORD SPOKE. Scripture now mentions the first of the commandments given via Moses and Aaron, as they alone were prophets of the law.¹ After them, except for extenuating circumstances as in the case of Gideon² and Elijah,³ no new precepts were revealed. Do not take the chanting of psalms in the house of God instituted by David⁴ to heart,⁵ as the latter was an enactment and an institution established by David and Solomon.⁶. 38 reads, “established by David and Samuel.” This reading has the support of I Chron. 9:22. Indeed, Filwarg emends Solomon to Samuel. If we do not emend the text then we must interpret I.E. to mean that David established the practice of singing psalms in the house of God and Solomon reaffirmed it when he built the Temple. Cf. Weiser. Thus Scripture states, by their beliefs (II Chron. 9:22), and not by their prophecies. However, Saadiah Gaon says that they had a tradition going back to Moses that a king would arise and innovate musical compositions.⁷ Neither carry forth a burden out of your houses on the sabbath day (Jer. 17:22) is similar.⁸

footnotes: ¹ Prophets who revealed commandments to Israel. See I.E. on Gen. 27: 13. ² Who was commanded by an angel of God to build an altar and offer a burnt offering upon it. Cf. Jud. 6:26. ³ Who built an altar on Mount Carmel. See I Kings 18:31-38. I.E. assumes that Elijah was commanded by God to do so. ⁴ See I Chron. 6:16. ⁵ Do not assume that it was instituted by divine command. ⁶ Of their own accord. Vat. Ebr ⁷ In other words, David did not institute the temple service on his own accord. ⁸ The prohibition against carrying a burden on the Sabbath was not instituted by Jeremiah; it was handed down from Moses.

THIS MONTH. Rabbi Judah Ha-Parsi⁹ he quotes the same opinion and there writes, Judah Ha-Parsi says. Similarly, the Karaite Joshua is sometimes quoted with the title Rabbi. As much as one might want to attribute modern notions of civility to I.E., the probability is that the title Rabbi was added by scribes who were not aware of the fact that I.E. was quoting Karaites. The matter bears further investigation. Be the aforementioned as it is, the fact remains that “Abraham Ibn Ezra was the only rabbi to quote Karaite sources” (L. Roth, Standard Jewish Encyclopedia, p. 1106). says that the Israelites, like the uncircumcised,¹⁰ employed a solar calendar. He offers as proof, Thou shalt therefore keep this ordinance in its season (Ex. 13:10). But lunar years are not all equal, as the seasons of plowing and harvest are dependent solely on the movement of the sun as it travels to the north or the south.¹¹ (mi-yamim yamimah). Thus the verse teaches that the festivals are to be observed each year in their season. This can only be done if a solar calendar is employed, as seasons are determined by the sun, not the moon. Indeed, in a lunar calendar the months eventually fall in different seasons. For example, the Moslem fast of Ramadan at times falls in the summer, winter, fall, and spring because the Moslems employ a lunar calendar. However, he did not speak correctly. I will now explain.¹² We know that it takes the moon, moving in its sphere¹³ in a given point facing the sphere of the zodiac, close to twenty-seven and a third days to return to this very point. Now let us assume a starting point wherein the moon is in conjunction with the sun at the beginning of Aries. In such a case the moon would not find the sun at the head of Aries when it returned there¹⁴ because the sun, traveling in its mean motion,¹⁵, (Laws of Sanctification of the New Moon), 6:1-4; 12:1 (henceforth, M.T., New Moon). would by then have journeyed twenty-seven degrees.¹⁶ 12:1). There are 60 minutes per degree. This is because, contrary to the movement above,¹⁷, Hermon Press, p. 65. the sun and the moon move from west to east. The sun and the moon would next be in conjunction at the end of twenty-nine and a half days, two-thirds and seventy-three parts of an hour, according to the way Israelites divide the hour.¹⁸ Thus¹⁹ the moon would have traveled the very degrees that the sun journeyed,²⁰ and the moon also would have had to travel two days and close to five hours in the parts in which the sun had moved.²¹ Actually, the year belongs only to the sun,²² as the sun gives birth to the four seasons of the year, cold, heat, summer, and winter. Now let us assume the sun to be at the beginning of Aries. It will then travel three hundred and sixty-five days plus close to a quarter of a day in its sphere until it returns a second time to where it started out. It is for this reason that a year is called a shanah.²³ means once again. Hence a shanah is the time it takes the sun to return once again to its point of departure. Now the moon has no year, as the sun has no month. Nothing new happens to the sun; only to the light of the moon does something new occur.²⁴. It comes from the root chet, dalet, shin meaning new. The light of the moon is renewed every 29 and a third days when it is once again in conjunction with the sun. It is because of this that a month is called a chodesh and also a yerach.²⁵ applies to the day that the light of the moon is renewed and yerach to the entire month. Compare, yerach yamim (a full month) in Deut. 21:13 (Krinsky). It is so called²⁶. because the light of the moon is renewed. We have conclusive proof that the moon has no light of its own, and that its light comes from the sun. The sun²⁷ therefore does not darken except in the moment when it is in conjunction with the moon at the head or the tail of Aries.²⁸. 38 reads, the dragon. Similarly, the moon does not darken except when it is opposite the sun in the aforementioned places²⁹ at night.³⁰ Due to the fact that the year of the uncircumcised is close to a solar year³¹ and because they saw that the moon is renewed twelve times during a solar year, they divided the days of the year into twelve parts and called each part a month because it is close to the days of a lunar month. This arrangement of theirs is not in keeping with the laws of nature.³² Similarly the Moslems,³³ because their festivals are contingent upon lunar months³⁴ and a month starts from the night that the moon is first seen. They saw that there are twelve months in a solar year and they did not find a closer way of reckoning than this,³⁵ as there is only a difference of eleven days between the two ways of numbering the year.³⁶ They therefore made all of their years lunar. The time of their Passover³⁷ recedes each year by eleven days until thirty-three solar years equal thirty-four lunar years.³⁸ These things³⁹ are not based on the laws of nature. Now God commanded in His Torah that the festivals be kept in their seasons, for He said, Observe the month of spring and keep the passover unto the Lord thy God (Deut. 16:1). Now if spring is not found⁴⁰ by half of the month⁴¹ then we make Passover in the month close to it.⁴² 21a: “When you see that the tekufah of Tevet lasts until the 16th of Nisan add an additional month and don’t concern yourself.” See also M.T., New Moon 4:2: “If the court had ascertained by calculation that the tekufah of Nisan would fall on the 16th day of Nisan or later, it intercalated the year and declared the Nisan of this year to be a second Adar.” God similarly called the festival of Sha’vu’ot, the feast of harvest (Ex. 23:16)⁴³ and the festival of Sukkot, the feast of ingathering (Ibid.).⁴⁴ The harvest and the ingathering are dependent on spring.⁴⁵ Furthermore, we see that God said that we should not observe the Passover on any day but the midpoint of a lunar month.⁴⁶ The same applies to the festival of Sukkot.⁴⁷ God thus commanded that we observe lunar months⁴⁸, which means the day that the light of the moon is once again renewed. and that the seasons of the festivals be preserved.⁴⁹ Moses did not mention in the Torah that we should count twelve or thirteen months.⁵⁰ He said only⁵¹ that we should begin the count⁵² in the month that we find spring. That month is to be called the first month whether the year has twelve or thirteen months. It is thus written, in the second month (Num. 10:11) and In the third month (Ex. 19:1). All the other months are similarly written.⁵³ Nisan, Iyyar, Sivan, and all the other names of the months are not Hebrew. They are Chaldean terms. We therefore do not encounter these terms in any book of Scripture except in the Scroll of Esther and in the prophecies of Zechariah, Daniel,⁵⁴ and Ezra, who were in the Diaspora. This then is its⁵⁵ meaning: in the first month, which is called Nisan in the Chaldean tongue.⁵⁶ However, we find three months called by other names in Hebrew, viz., in the month Ziv (I Kings 6:1); in the month Ethanim (I Kings 8:2); in the month Bul (I Kings 6:7). If we pursue the literal meaning of the text the month of Ziv is not Nisan but Iyyar, for it is written, in the month Ziv, which is the second month (I Kings 6:1), that is, which is known as the second to the first of the months of Israel. The words of Solomon’s reign (Ibid.) are not connected to the word month but rather to the fourth year of Solomon’s reign (Ibid.),⁵⁷. At first glance it appears which is the second month is connected to of Solomon’s reign. We thus have no proof that Ziv is the second month. Hence I.E. says that of Solomon’s reign refers to in the fourth year, and the verse is to be understood as follows: And it came to pass…in the fourth year of Solomon’s reign over Israel, in the month Ziv, which is the second month. J.P.S. translates accordingly. as we do not find the months related in the account of any king.⁵⁸ Scripture only reports the year that the king started his reign. In the second day⁵⁹. 38. Our texts omits in the second day. However, it is in the Biblical text. of the second month, in the fourth year of his reign⁶⁰ (Solomon’s) reign is clearly connected to in the fourth year. Both Kings and Chronicles deal with the same event and the same date. recorded in Chronicles (II Chron. 3:2) is proof of this. We can refute Judah Ha-Parsi⁶¹ with the argument that not all years are equal.⁶² The years differ,⁶³ due to the effect of the planets, in that the rain increases or diminishes and the heat or cold increases or diminishes each month,⁶⁴ making it different from the known norm. Spring is therefore not be found to have arrived when the sun returns to the spot that it was in at the beginning of the previous year although it was then spring. There is⁶⁵ more than a year and two weeks⁶⁶ between one spring⁶⁷ and the next.⁶⁸ The Israelites therefore relied on the spring found in their country in whatever month it occurred, as the time of the appearance of spring⁶⁹ varies in all countries according to the distance of that land from the equator. I will now give you a general rule. Although the Israelites in the time of the Holy Temple watched for the arrival of spring,⁷⁰ the establishment of a leap year was not in their hands. It rather depended on the Bet Din which, as is related in the Mishnah,⁷¹. Cf. Tosefta, Sanhedrin 2:2. looked for other things besides spring.⁷². 11b and M.T., New Moon 5:2, where Maimonides writes, “Intercalation of the year depended upon the following three criteria, the tekufah, the barley harvest, and the blooming of the tree fruits.” Now Moses did not explain to us in the Torah how we should establish years or months. Neither did he tell us what we should do if we do not find it to be spring. One can pose a difficult question from all this, namely, why did Moses explain the laws of the plagues of the leper, which fall upon one person and do not last forever,⁷³ and leave out of the Torah the laws of the festivals⁷⁴ that all of Israel is obligated to keep at all times? Furthermore, eating leaven on Passover and eating on the Day of Atonement are punished with excision. If Moses relied on the conjunction of the moon and sun he should have explained whether he meant according to the moon’s mean motion⁷⁵, p. 123; M.T., New Moon 6:1). or its true conjunction,⁷⁶, p. 122). which takes place opposite the sphere of the constellations, because at times there are approximately fourteen hours between the calculated conjunction⁷⁷ and the true conjunction. It is because of this that our holy fathers said, “At times it⁷⁸ comes at longer intervals; at times it⁷⁹ comes at shorter intervals.”⁸⁰ 25a. Only one who knows his way in the science of astronomy can know this. Additionally, Moses should have explained from which part of the earth we reckon the conjunction. For behold, between Jerusalem and this city, whose name is Lucca, there is more than three hours.⁸¹ If Moses relied on the time the moon is first seen⁸² he should have explained the place of its sighting,⁸³ as the Arc of Vision⁸⁴, p. 160). Cf. M.T. New Moon 17:6. changes in each place according to the earth’s latitude and according to the latitude of the moon from the line of the constellations, in addition to changes in visibility due to longitude, latitude, atmospheric conditions, and the height of elevation or lack thereof. All of these things require lengthy exposition. Now if it is cloudy, shall we out of doubt observe the new moon for two days?⁸⁵ This proves that the establishment of the new moon is contingent on the declaration of the Bet Din in each generation.⁸⁶ They had a tradition that the Bet Din establish seven leap years every nineteen years, totaling two hundred and thirty-five months or six thousand, nine hundred and thirty-nine and two-thirds days, plus five hundred and ninety-five parts of an hour. The aforementioned are nineteen solar years without addition or subtraction. Do not concern yourself with the hour and four hundred and eighty-five parts of an hour⁸⁷ according to “Samuel’s calendar.”⁸⁸. Literally, Samuel’s circuit or Samuel’s season. Cf. M.T., New Moon 9:12: “As to the solar year there are certain Jewish sages (viz., Samuel) who have held that it consists of 365 days and one quarter of a day, which is six hours.” According to the latter opinion, “There remains in each cycle of 19 solar years a balance of 1 hour and 485 parts.” We know that this was not hidden from him.⁸⁹ Samuel only used a number which was close in his time to the men of his generation.⁹⁰ Today there is a difference of close to nine days⁹¹ between the true circuit⁹² and Samuel’s circuit. Do not be amazed at this. For behold the Braita states⁹³ (Weiser). It is not in our editions of the Talmud. However, a manuscript of it was found and published by Aryeh Leib Lipkin in Pietrokov in 1901 (Krinsky). On the other hand, the Braita referred to by I.E. might be an anonymous source. I.E. merely employs it to illustrate his point that the 73 parts of an hour were not always given when the days and hours of the month were discussed. that one who wants to know the place of the moon should calculate the year of the world and divide it into months and divide the months into twenty-nine and a half days and two-thirds of an hour, i.e., seven hundred and twenty parts of an hour.⁹⁴ Now seventy-three parts are missing.⁹⁵ it consists of 29 and a half days and two-thirds of an hour. They will add up to more than two-thirds of a day each cycle.⁹⁶ There will thus be⁹⁷ a difference of close to half a year between the calculation of the conjunctions from creation and our own calculation of the conjunction.⁹⁸ (or Samuel, if he was the author) must have been aware of this discrepancy. However, he employed a number which, while not a hundred percent accurate, was close enough for his purposes. It has thus been made clear to you that the sum of our years equals out every cycle of solar years, and our months are always lunar months.⁹⁹ Blessed be the Lord who has guided me in the straight path. I will now offer you proof from Scripture that the festivals are dependent upon the Bet Din. Scripture states, For the king¹⁰⁰had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month (II Chron. 30:2). Now if they had a tradition to look for spring,¹⁰¹ as those who argue with our rabbis of blessed memory claim, why did the king take counsel to establish the Passover in the second month?¹⁰² It will now be shown if their¹⁰³ words are true. Hezekiah did three evils.¹⁰⁴ First of all, he did not offer the Passover sacrifice in its time¹⁰⁵ although he was ritually clean.¹⁰⁶ Why did Hezekiah delay the observance of Passover because most of the congregation had not arrived?¹⁰⁷ Such a thing is only found in the words of tradition,¹⁰⁸ not in Scripture.¹⁰⁹ Second, he ate and caused Israel to eat leaven in the first month.¹¹⁰ Third, on his own¹¹¹ he decided to observe the festival of unleavened bread in the second month. Such a thing is not to be done. With the exception of eating the paschal lamb¹¹² on one night,¹¹³ the Lord did not command the observance of the Passover in the second month, for all those who are unclean eat unleavened bread along with all of Israel in the first month. Far be it for Hezekiah to do such evil. Moreover, Scripture says of him that he did not turn aside to the right or left from the commandments of the Lord.¹¹⁴ Furthermore, Hezekiah himself said in his prayer, Remember now, O Lord, I beseech Thee, how I have walked before Thee…and have done that which is good in Thy sight (II Kings 20:3). I will now explain.¹¹⁵ Know that Hezekiah took counsel with the entire congregation¹¹⁶ at the start of the first month that they should observe the Passover in the following month because most of the people had not arrived and the priests had not sanctified themselves in sufficient numbers.¹¹⁷ He thus added a month to the year, and the Passover that he observed was the actual Passover¹¹⁸ in its proper season. The fact that God plagued those who ate the paschal lamb in a manner contrary to what is written¹¹⁹ is proof of this. If the Passover observed by Hezekiah was not celebrated in its proper time and was therefore not acceptable to the Lord,¹²⁰ why did He plague them?¹²¹ If Hezekiah sinned how is it that he prayed on their behalf¹²² and the Lord accepted his supplication and healed the people?¹²³ The answer to one who would argue that the sages of blessed memory did not maintain¹²⁴ that Hezekiah acted properly in adding another month during the month of Nisan¹²⁵ 56a. is: they¹²⁶ spoke the truth. It is the custom of every Bet Din to ascertain at the end of the month of Adar whether it is necessary¹²⁷ to add another month to the year or not. Now Hezekiah did not do this; he committed a small error in adding another month to the year at the beginning of the month.¹²⁸ Now since the additional month¹²⁹ always comes before the first month,¹³⁰ the latter is always the first of the months, and the festivals¹³¹ will fall in the seventh month from it.¹³² This is the meaning of it shall be the first month of the year to you (v. 2).¹³³ We know that many commandments are in memory of the Exodus from Egypt. Behold, it is therefore fitting that the Exodus be the first reference point in Israel’s calculations. Thus it is written, And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year…in the month Ziv, which is the second month (I Kings 6:1). The gentiles ask, if the year is made up of months and the month of spring is its foundation and beginning, why do you calculate your years from the seventh month and say that a new year begins on its first day?¹³⁴ The answer is that our sages of blessed memory have already noted¹³⁵ 2a. that there are four new year days.¹³⁶) and the jubilee year. The first of Elul is the new year of the tithe of cattle, and the first of Shebat is for trees (so Beth Shammai, whereas Beth Hillel places it on the 15th of Shebat). We clearly see that the sanctification of the jubilee year is on the tenth day of the seventh month (Lev. 25:9).¹³⁷ Furthermore, God commanded that the Torah be read in the set time of the year of release, in the feast of tabernacles (Deut. 31:10)…that they may hear, and that they may learn (Deut. 31:12). Now if the beginning of the year of release is reckoned from Nisan, why didn’t God command that the Torah be read during the festival of unleavened bread? Now they were idle for half a year.¹³⁸ Furthermore, Scripture states, and the feast of ingathering ¹³⁹ at the turn of the year (Ex. 34:22). ¹⁴⁰ Elsewhere it states,¹⁴¹ at the end of the year,¹⁴² when thou gatherest in thy labors out of the field (Ex. 23:16). Additionally, we can derive the aforementioned¹⁴³ from the way the Torah speaks and from the way nature acts. The Torah first states,¹⁴⁴ ye shall not sow and afterwards says, neither (shall ye) reap (Lev. 25:12). The season of sowing is close to Tishri,¹⁴⁵ not Nisan. Furthermore, if we reckon the beginning of the year of release from Nisan he who sowed in the sixth year¹⁴⁶ will not harvest in the seventh year, because the harvest falls after Nisan when the year of release has already started.¹⁴⁷ He will also not sow in the year of release.¹⁴⁸ We thus see that the words of our sages are correct.¹⁴⁹

footnotes: ⁹ One of the early Karaites. He taught that the festivals are to be established in accordance with a solar calendar. It is interesting to note that I.E. uses the title Rabbi in introducing Judah Ha-Parsi. However, in chapter 1 of his Iggeret Ha-Shabbat ¹⁰ The Christians. ¹¹ The verse continues, from year to year ¹² The workings of the Jewish calendar. ¹³ For I.E.’s concept of the moon’s motions, see Vol. 1, p. 5, notes 27-32. ¹⁴ At the end of nearly 27 and a third days, for the sun and moon do not move in a uniform motion. ¹⁵ For the mean motion of the sun, see Mishneh Torah, Hilkhot Kiddush Ha-Chodesh ¹⁶ “The mean rate of the sun’s motion in one day…is fifty-nine minutes and eight seconds”(M.T., New Moon ¹⁷ That is, of the diurnal sphere which turns from west to east. The stars appear to be moving nightly from east to west. See W. M. Feldman, Rabbinical Mathematics and Astronomy ¹⁸ The Israelites divide the hour into 1,080 parts. ¹⁹ Before the moon is in conjunction with the sun again. ²⁰ 27 degrees. That is, it will have traveled 27 and a third days. ²¹ When the moon journeyed the above-noted 27 degrees. ²² The term year refers to the time it takes the sun to complete a circuit around the earth. ²³ The root shin, nun, heh ²⁴ The Hebrew term for a month is chodesh ²⁵ Strictly speaking, chodesh ²⁶ It is called a chodesh ²⁷ Being a source of light. ²⁸ During an eclipse when the moon blocks its light. Vat. Ebr ²⁹ At the head or tail of Aries (or the dragon). ³⁰ And cannot receive the sun’s light. Hence we see that the sun is the source of the moon’s light. ³¹ It lasts 365 days. A full solar year is 365 and a quarter days. ³² For the months of the solar year do not begin or end on the day that the moon starts or completes its cycle around the earth. A lunar month lasts for 29 and a third days and the months of a solar year for 30 or 31 days. Thus the solar months do not reflect reality and are purely arbitrary. ³³ That is, the Moslems made a similar arrangement with regard to the year. ³⁴ Hence they were forced to employ lunar months. ³⁵ Since 12 lunar months almost equal one solar year, the Moslems decided that 12 lunar months make up a year. However, this type of year is purely arbitrary and does not represent reality, as the moon has no year. ³⁶ That is, between a solar and a lunar year. ³⁷ There is no Moslem Passover. What I.E. means is the time of the Moslem festivals. Or, if the Moslems celebrated Passover it would recede year by year. ³⁸ Eleven multiplied by 33=363. Hence a difference of a year would accumulate in 33 years. As time passes on there would be a substantial difference in reckoning how many years passed from a given event. ³⁹ The lunar year. ⁴⁰ If spring does not come. ⁴¹ Of Nisan. ⁴² We add an additional month. Cf. Rosh Ha-Shanah ⁴³ That is, Sha’vu’ot, the feast of weeks, must fall in the season of the harvest. ⁴⁴ That is, the festival of Sukkot must fall in the season of the ingathering. ⁴⁵ Thus if Passover falls in the spring, Sha’vu’ot will not fall during the harvest and Sukkot during the ingathering. ⁴⁶ That is, on the 15th day of Nisan. ⁴⁷ The observance of which starts on the 15th day of Tishri. ⁴⁸ The Torah uses the term chodesh ⁴⁹ That Passover be observed in the spring, Sha’vu’ot at the time of the harvest, and Sukkot at the time of the ingathering. ⁵⁰ Per year. ⁵¹ In verse 1 of our chapter. ⁵² Of the months of the year. ⁵³ They are referred to by number in Scripture, the count of the months starting from the month in which spring falls. ⁵⁴ The names of the months are not found in Daniel. It is thus suggested that Daniel be emended to Nehemiah (Weiser). However, it is possible that I.E. did not check his sources and erred. ⁵⁵ The allusion is to Esth. 3:7, which reads: “In the first month, which is the month of Nisan.” This verse presented a problem to I.E. as it implies that Nisan is the real or Hebrew name of the first month, hence his comment. ⁵⁶ In other words, Nisan is not its Hebrew name. ⁵⁷ I Kings 6:1 literally reads: And it came to pass…in the fourth year, in the month Ziv, which is the second month of Solomon’s reign over Israel ⁵⁸ When the year of a king’s reign, is given, months are omitted. ⁵⁹ So Vat. Ebr ⁶⁰ There, of his ⁶¹ Who held that Biblical Israel employed a solar calendar. ⁶² In temperature. Thus, as I.E. goes on to explain, while it may be spring according to the solar calendar it may not be spring climatically. Thus, contrary to the Pentateuch, Passover will not always be a spring festival. ⁶³ From each other with regard to climate. ⁶⁴ That is, climatically speaking it will still be winter although it is astronomically spring. ⁶⁵ In some such instances. ⁶⁶ Hence Passover will not fall in the spring. ⁶⁷ That is, one climatic spring. ⁶⁸ Climatic spring. ⁶⁹ That is, of climatic spring. ⁷⁰ Before celebrating Passover. ⁷¹ Really in the Tosefta ⁷² See I.E.’s Introduction to Vol. 1, p. 9. Also see Sanhedrin ⁷³ Lev. 13 and 14. ⁷⁴ The laws dealing with the establishment of the months wherein the festivals fall. I.E. makes the same point in his Introduction to Vol. 1, p. 4: “Nowhere in the Torah do we find clearly stated the rules governing the establishment of years nor how to calculate months.” ⁷⁵ That is, the mean conjunction. “The moment that the moon would have the same longitude as the sun, if both moved uniformly (Feldman, op. cit. ⁷⁶ “The exact moment at which the centers of the sun and moon actually have precisely the same longitude” (Feldman, op. cit. ⁷⁷ The mean conjunction. ⁷⁸ The true conjunction. ⁷⁹ The true conjunction. ⁸⁰ Rosh Ha-Shanah ⁸¹ In the time of sunrise (Krinsky, Weiser). Hence also in the time of the conjunction. However, in Gen. 23:10 Ibn Ezra says there is a difference of one and a third hours between Lucca and Jerusalem. ⁸² By the naked eye, for the establishment of the new moon. ⁸³ The place where the moon is to be seen first in order for a new month to be declared. ⁸⁴ “The difference in altitudes between the sun and the moon” (Feldman, op. cit. ⁸⁵ On the two days that the moon might possibly be seen, i.e., on the 30th and 31st days from the last new moon. ⁸⁶ Similarly in I.E.’s Introduction to Vol. 1, p. 9. ⁸⁷ Which are left in balance every 19 years. ⁸⁸ Hebrew, Tekufat Shemu’el ⁸⁹ Samuel was aware of the imbalance. ⁹⁰ Samuel employed a number which, while not a hundred percent accurate was close enough for the purposes of his time. ⁹¹ The imbalance every 19 years between the real cycle and Samuel’s cycle has resulted in this much time accumulating from Samuel’s era to that of I.E. ⁹² Of the sun. ⁹³ Samuel’s Braita ⁹⁴ An hour consists of 1,080 parts. 720=2/3 of 1,080. ⁹⁵ I.E. earlier noted that a month consists of 29 and a half days plus two-thirds of an hour and 73 parts of an hour. However, according to Samuel’s Braita ⁹⁶ Of 19 years. The calculations are as follows: 73x12=876. 876x19=16,644. Each day contains 28,320 parts of an hour (24 x 1,080). ⁹⁷ According to Samuel’s calendar (Weiser). ⁹⁸ The author of the Braita ⁹⁹ In other words, that the Jews coordinate the solar and lunar years by intercalating 7 leap years every 19 years. ¹⁰⁰ King Hezekiah. ¹⁰¹ That is, only for spring and not for the declaration of the Bet Din as to whether the first month had arrived or not ¹⁰² He should have kept Passover in the first month, the month when spring fell. ¹⁰³ Those who disagree with the sages. ¹⁰⁴ If we accept the theory of those who disagree with our sages. ¹⁰⁵ In the first month. ¹⁰⁶ Those who are ritually unclean bring the Passover offering in the second month. See Num. 9:1-8. ¹⁰⁷ In Jerusalem. ¹⁰⁸ According to the Talmud the Bet Din may insert an additional Adar and thus celebrate Passover a month later if for some reason the congregation cannot make it to Jerusalem by the 15th of Nisan. ¹⁰⁹ Nowhere in the Pentateuch is it stated that the observance of Passover may be delayed because most of the congregation has not arrived in Jerusalem. ¹¹⁰ By ordering Israel to keep Passover in the second month. ¹¹¹ Contrary to the Torah, which ordains the observance of Passover in the first month. ¹¹² Of those who are unclean during Passover. See note 106. ¹¹³ The night of the 15th of Iyyar. ¹¹⁴ II Chron. 18:6. Therefore he did not commit any of the above evils. ¹¹⁵ Why and what Hezekiah did. ¹¹⁶ Of Jerusalem. Cf. II Chron. 30:2. ¹¹⁷ II Chron. 30:3. ¹¹⁸ As opposed to the second Passover observed one month later for those who were impure. See note 106. ¹¹⁹ That is, in a state of impurity. See II Chron. 30:18 ¹²⁰ That is, God did not consider it a proper Passover offering. ¹²¹ For eating the paschal lamb in a state of impurity. ¹²² On behalf of those who ate the paschal lamb in a state of impurity. ¹²³ See II Chron. 30:20. ¹²⁴ Literally, admit. ¹²⁵ The rabbis claim that Hezekiah acted improperly in calling Nisan Adar II after Nisan had already started. Cf. Pesachim ¹²⁶ The sages. ¹²⁷ For climatic or other reasons. ¹²⁸ Of Nisan. ¹²⁹ Adar II. ¹³⁰ Nisan. ¹³¹ That is, Rosh Ha-Shanah, Yom Kippur, and Sukkot. Cf. Lev. 23:23-44. ¹³² In other words, the adding of the extra month does not affect the numbering of the months. Nisan is always the first month. Iyyar the second, Sivan the third, and so on. ¹³³ The counting of the months must begin with Nisan. ¹³⁴ In other words they argue that the new year, Rosh Ha-Shanah, should begin in Nisan, the first month. It should be noted that the Torah does not explicitly refer to the first of Tishri as new year’s day. ¹³⁵ In tractate Rosh Ha-Shanah ¹³⁶ Each one of which serves a distinct purpose. The first of Nisan is the new year for festivals and kings. The first of Tishri is for the reckoning of years, of the year of release (shimitah ¹³⁷ Which shows that the counting of the jubilee year starts in Tishri, not in Nisan. ¹³⁸ That is, half of the year of release, when one is prohibited from working the ground, would have passed by the time Sukkot arrived. The Torah connects the reading of the Torah with the year of release. If the year of release starts in Tishri then we can understand why the Torah is read in Tishri. However, if the new year starts in Nisan it makes no sense to read the Torah six months later. ¹³⁹ The reference is to the festival of Sukkot. ¹⁴⁰ We thus see that Sukkot falls in the month at which the year turns, that is, begins. This proves that Tishri is the start of a new year. ¹⁴¹ With reference to the festival of Sukkot. ¹⁴² That is, in the month which marks the end of the old and the beginning of a new year. We thus have additional proof that the new year begins in Tishri. ¹⁴³ That the year of release begins in Tishri. ¹⁴⁴ With regard to the sabbatical year. ¹⁴⁵ When the year of release begins. ¹⁴⁶ After Tishri. ¹⁴⁷ Hence he will not sow in the sixth year. ¹⁴⁸ After Tishri. There will thus be two rather than one year of no sowing. However, Scripture only speaks of one year of no sowing. ¹⁴⁹ That the year of release and similarly the years in general start in Tishri.

THE BEGINNING OF MONTHS. Rabbi Moses Ha-Kohen¹⁵⁰ says that there is no need to use the term rosh chodesh (new moon). The term chodesh suffices,¹⁵¹ means the first day of the month. It does not mean month. Such terms as esrim la-chodesh, usually translated as the 20th of the month, really mean 20 days from the new moon. since the meaning of chodesh is the day that the light of the moon is renewed. Scripture thus states, chodesh ve-shabbat (New moon and sabbath) (Is. 1:13); chodshekhem u-mo’adekhem (your new moons and your appointed seasons) (Is. 1:14); mi-de chodesh be-chodsho (from one new moon to another) (Is. 66:23). Others argued with him and asked, if this be the case, then why does Scripture state, ba-chodesh hashe’vi’i be-echad la-chodesh (And in the seventh month, on the first day of the month) (Num. 29:1)?¹⁵² means the first day of the month, why does Scripture go on to say: on the first day of the month? Thus chodesh must mean month. Rabbi Moses Ha-Kohen answered, to remove doubt.¹⁵³ They also quoted, u-ve-roshe chodshekhem (and in your new moons) (Num. 28:11) against him.¹⁵⁴ (chodshekhem is the plural of chodesh plus the personal pronoun). He answered that Scripture speaks of the month of Nisan throughout the years,¹⁵⁵ does not mean, and in your new moons, but rather: and in your chief new moons, that is, every new moon of the month of Nisan. for only Nisan is the chief new moon.¹⁵⁶ can be translated as your new moons or your chief new moons. Rabbi Moses insists that the latter is the correct rendition. They then asked him, if so, then what sacrifices are we to offer on other new moons?¹⁵⁷ He answered that Scripture states in the very same portion, This is the burnt-offering of every new moon throughout the months of the year (Num. 28:14).¹⁵⁸ Scripture likewise states, Also in the day of your gladness, and in your appointed seasons, and in your new moons (u-ve-roshe chodshekhem),¹⁵⁹ means the chief of your new moons. ye shall blow with the trumpets (Num. 10:10) because it is the beginning of the year.¹⁶⁰ However, we¹⁶¹ will not set aside the words of our rabbis of blessed memory because of our own opinions. Our sages said that we sound the trumpets on the new moon of every month.¹⁶² 55a. It is correct to say chodesh or rosh chodesh.¹⁶³ can either mean new moon or a month. It is written, ad chodesh yamim (but a whole month) (Num. 11:20), the meaning of which is: until the days of the month are complete.¹⁶⁴ does not necessarily mean a new moon but that it also means a month.

footnotes: ¹⁵⁰ See I.E. on Ex. 2:2 and the notes thereto. ¹⁵¹ That is, chodesh ¹⁵² If chodesh ¹⁵³ That is, to be especially precise. ¹⁵⁴ Scripture should have read, u-ve-chodshekhem ¹⁵⁵ In other words, u-ve-roshe chodshekhem ¹⁵⁶ Roshe chodshekhem ¹⁵⁷ If Num. 28:11-15 deals only with the sacrifices to be offered on the new moon of Nisan, then what sacrifices are to be offered on other new moons? ¹⁵⁸ Thus the same sacrifice that is offered on the new moon of Nisan is to be offered on all other new moons. ¹⁵⁹ The reference being to the first of Nisan. Here too roshe chodshekhem ¹⁶⁰ Hence the Torah commands us to sound trumpets on the first day of Nisan. ¹⁶¹ In contrast to Rabbi Moses. ¹⁶² Sukkah ¹⁶³ When referring to a new moon, since chodesh ¹⁶⁴ We thus see that chodesh

SPEAK YE UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL. For all those who are obligated to observe the commandments¹⁶⁵ are required to do this.¹⁶⁶.

footnotes: ¹⁶⁵ All males above the age of thirteen. ¹⁶⁶ Hence Scripture reads, Speak ye unto all the congregation of the children of Israel

THEY SHALL TAKE. Whoever has cattle shall take from his cattle, as the Israelites had a lot of cattle. Or yikchu (they shall take) means they shall buy. Yefet says that they should start preparing the lamb on the tenth day and do so till the fourteenth day.¹⁶⁷. 38. The word ad (until) is missing from our texts. However, we do not know¹⁶⁸ whether this is a command for all generations or pertained only to the Passover observed in Egypt.¹⁶⁹ 96a.

footnotes: ¹⁶⁷ So Vat. Ebr ¹⁶⁸ This is still Yefet’s opinion. ¹⁶⁹ Scripture is silent on this point. However, according to the rabbis the precept to take a lamb on the tenth day applied only to the Passover observed in Egypt. Cf. Pesachim

A LAMB, ACCORDING TO THEIR FATHERS’ HOUSES. If they be few.¹⁷⁰ (father’s house). A bet av consisted of all families descended from one person. A bayit (household) referred to the immediate family.

footnotes: ¹⁷⁰ If those who will eat the lamb be few then one lamb will suffice for a bet av

A LAMB FOR A HOUSEHOLD. If they be many.¹⁷¹. After stating, a lamb, according to their fathers’ houses, Scripture says a lamb for each and every household.¹⁷² (a father’s house) and a bayit (a household). I have already explained the meaning of bayit (household) at the beginning of this book.¹⁷³ refers to a man and his descendants.

footnotes: ¹⁷¹ As one lamb will not suffice for a bet av ¹⁷² There is thus a difference between a bet av ¹⁷³ I.E. on Ex. 1:1 explains that bayit

AND IF THE HOUSEHOLD BE TOO LITTLE FOR A LAMB. Too little to eat a lamb because the members of the household are few. Then he and his neighbor shall take a lamb.

ACCORDING TO THE NUMBER OF THE SOULS. Mikhsat (number of) means a portion.¹⁷⁴ means a portion and mikhsat (number of), portion of. The word mekhes (tribute) in And the Lord’s tribute (Num. 31:37) in which mekhes refers to the portion which each one shall take, is similar. So too the word kosi (portion) in O Lord, the share of mine inheritance and my portion (Ps. 16:5).¹⁷⁵ This is also the meaning of takhosu (ye shall make your count).¹⁷⁶ It comes from a double root.¹⁷⁷. The doubled letter is missing in the word be-mikhsat¹⁷⁸. and also in mekhes.¹⁷⁹. Scripture follows the paradigm of memer (bitterness) in And bitterness to her that bore him (Prov. 17:25), which comes from a double root¹⁸⁰ is mem, resh, resh. One of the doubled letters (resh) drops out, a paradigmic mem is prefixed to the remaining root, and each of the first two consonants is vocalized with a segol. in its vocalization of mekhes.¹⁸¹. One of the doubled letters (samekh) drops out, a paradigmic mem is prefixed to the remaining root, and each of the first two consonants is vocalized with a segol.

footnotes: ¹⁷⁴ That is, mikhsah ¹⁷⁵ Translated according to I.E. ¹⁷⁶ It means ye shall apportion. ¹⁷⁷ Its root is kaf, samekh, samekh ¹⁷⁸ It is spelled with one samekh ¹⁷⁹ It is spelled with one samekh ¹⁸⁰ The root of memer ¹⁸¹ Its root is kaf, samekh, samekh

YOUR LAMB SHALL BE WITHOUT BLEMISH. It shall be without any deformity. The word seh (lamb) also applies to the two kinds¹⁸² take in two kinds but the word seh also takes in two kinds. taken in by the term tzon (flock).¹⁸³ (the seh) from the sheep, or from the goats. Sehkhevasim ve-seh izzim (the sheep and the goat) (Deut. 14:4) is similar. Rabbi Moses ben Amram Ha-Parsi¹⁸⁴ says that the obligation to offer a lamb only pertains to the Passover brought in Egypt. However, in the Land of Israel one could sacrifice a lamb or a bull. He offers as proof, And thou shalt sacrifice the passover-offering unto the Lord thy God, of the flock and the herd (Deut. 16:2), which applies to the Passover to be offered in all future generations. However, he did not speak correctly. All future Passover offerings are in memory of the paschal lamb offered in Egypt, and one should not deviate from it. The meaning of the aforementioned verse can only be: And thou shalt sacrifice the passover-offering unto the Lord thy God of the flock as an obligation; and of the herd, bring peace offerings to be eaten cooked in water. Similarly, And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter (Deut. 16:14) means thou art obligated;¹⁸⁵ thy son and thy daughter are permitted to do so. Proof of the above is found in the book of Chronicles.¹⁸⁶ We read there that on the fourteenth day¹⁸⁷ they slaughtered lambs and bullocks.¹⁸⁸ It is written there that the lambs were for Passover offerings¹⁸⁹, 35:7. and the bullocks which served as peace offerings were cooked in pots and caldrons.¹⁹⁰ Only those sacrifices which came from the flock were roasted in the fire according to ordinance.¹⁹¹ Rabbi Joshua says that there is a difference between ben shanah (of the first year)¹⁹². and ben shenato (of the first year). A ben shanah¹⁹³. has lived a year and ben shenato means exactly what Scripture says.¹⁹⁴ literally means of its year, i.e., during its first year of life. Now with regard to the sacrifices offered by the princes it first states, keves echad ben shenato leolah (one he-lamb of the first year, for a burnt-offering) (Num. 7:15) and then states, kevasim bene shanah (he-lambs of the first year) (Num. 7:87).¹⁹⁵ for a burnt offering. Scripture then gives the number of burnt offerings as kevasim bene shanah shenem asar (he-lambs of the first year twelve). We thus see that the terms ben shanah and ben shenato are one and the same. Therefore Rabbi Joshua is incorrect. I might add that both Krinsky and Weiser missed I.E.’s point. Both indicate that I.E.’s proof is from the five he-lambs of the first year (bene shanah) brought as peace offerings. However, there is no proof from the latter because the peace offering differs from the burnt offering, and one can argue that Scripture required a lamb under a year for a burnt offering and a lamb over a year for a peace offering.

footnotes: ¹⁸² Not only does the term tzon ¹⁸³ It refers to sheep and goats, as is explicitly stated in our verse, namely, ye shall take it ¹⁸⁴ A Karaite commentator on the Bible. ¹⁸⁵ To come to the temple on a pilgrimage and rejoice before the Lord. ¹⁸⁶ II Chron. 35: 1-13. ¹⁸⁷ Of the first month. ¹⁸⁸ II Chron. 35:1. ¹⁸⁹ Ibid. ¹⁹⁰ Ibid. ¹⁹¹ Ibid. ¹⁹² Our verse states that the paschal lamb is to be a ben shanah ¹⁹³ That is, a lamb that is a ben shanah ¹⁹⁴ Ben shenato ¹⁹⁵ Scripture tells us that each one of the princes of the tribes of Israel offered a keves ben shenato

AND YE SHALL KEEP IT. Each one shall keep it in his house.

AT DUSK. Ben ha-arbayim (at dusk) is a difficult phrase. Rabbi Solomon¹⁹⁶. says that it refers to the moment after midday that the sun moves to the west. He does not explain why arbayim is in the dual form.¹⁹⁷ refers to those hours between the darkening of the day (arivat ha-yom, i.e., when the sun begins its descent) and the darkening of the night (arivat ha-laylah, i.e., when night starts). The day darkens at the start of the seventh hour…and the night begins to darken at the beginning of the night.” Hence according to Rashi, ben ha-arbayim means between the two evenings (or darkenings). I.E. probably quoted from memory. I doubt that I.E.’s manuscript of Rashi differed from ours. Now, Scripture states, And when Aaron lighteth the lamps at dusk (ben ha-arbayim) (Ex. 30:8), and there is no doubt that Aaron is to light the lamps when the sun sets.¹⁹⁸ does not refer to a moment after midday. Now, when we researched this phrase we found that Scripture refers to the moment of ben ha-arbayim as erev (evening).¹⁹⁹ For it is clearly written, At dusk (ben ha-arbayim) ye shall eat flesh (Ex. 16:12), and it is there stated, when the Lord shall give you in the evening (ba-erev) flesh to eat (Ex. 16:8). Likewise, concerning the lighting of the lamps it is written: Aaron and his sons shall set it in order, to burn from evening (erev) to morning before the Lord (Ex. 27:21).²⁰⁰ means the same as ben ha-arbayim, as this verse is parallel to Ex. 30:8. It is similarly written, even burnt-offerings mornings and evening (erev) (Ezra 3:3), and it is stated, The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk (ben ha-arbayim) (Ex. 29:39). Now concerning the Passover sacrifice, about which the term ben ha-arbayim (at dusk) is employed, we find that Scripture states, there thou shalt sacrifice the passover-offering at even (erev), at the coming (bo)²⁰¹ of the sun, at the season that thou earnest forth out of Egypt (Deut. 16:6). Rabbi Solomon²⁰². 38. explains that the reference is to the time that the sun comes to the west.²⁰³ However, this is not the meaning of bo. It refers to the opposite of the sun’s going forth upon the earth²⁰⁴ means the setting of the sun. since it is written, the sun went out (yatza) upon the earth (Gen. 19:23),²⁰⁵ which means the time that the sun first begins to be seen on the earth. Similarly, And when the sun comes (ba) he shall be clean²⁰⁶ (Lev. 22:7) means when the sun shall no longer be seen upon the ground. Now it is written concerning a nocturnal seminal emission, But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun comes (u-khe-vo ha-shemesh)²⁰⁷. he may come within the camp²⁰⁸ (Deut. 23:12). If this is not so, then let Rabbi Solomon explain what difference there is between “when the sun comes” with regard to Passover and “when the sun comes” with regard to a nocturnal seminal emission. It is the same with and when the sun comes he²⁰⁹ shall be clean (Lev. 22:7).²¹⁰ with regard to Passover means a moment after midday and why when the sun comes with regard to the laws of ritual purity means after sunset. The Sadducees²¹¹ say that there are three evenings.²¹² Their proof is from a verse which they found to read, ha-erev ha-shelishit (the third evening)²¹³ (I Sam. 20:5). However, they do not recognize or understand the truth. It is written, Tomorrow is the new moon…And in the third day thou shalt hide thyself well (I Sam. 20:18, 19), the meaning of which is: when close to evening of the third day starting from today comes, you shall hide yourself well in the field where you are presently hidden. It is because of this that Jonathan said, until the third evening.²¹⁴ does not mean until the third of the day’s three evenings arrives but rather the evening of the third day arrives. See note 213. I will now backtrack and explain.²¹⁵ means. Know that the word arbayim is always vocalized according to the paradigm of the dual forms like ovnayim (birthstool) (Ex. 1:16). Luchotayim (planks) (Ezek. 27:5) is similar. So is derachayim (ways) (Prov. 28:18), as But he that is perverse in his ways (derachayim) shall fall in one of them (Ibid.) proves.²¹⁶ refers to derachayim. This shows that derachayim is a dual form and refers to two. Prov. 28:18 is translated according to I.E. The same is the case with the word shamayim (heaven), as the heavens consist of two poles²¹⁷ (anvil). In medieval astronomic terminology sadan refers to a pole. See Klatzkin, op. cit., Vol. III, p. 94. which are like fastened nails upon which the sphere leans. I have already explained in The Book of God, the Glorious,²¹⁸, chap. 1 in Yalkut Ibn Ezra, edited by I. Levin, Israel, 1985. that the word shamayim comes from the same root as the word sham (there) in There the upright might reason with Him (Job 23:7).²¹⁹ to the Arabic word sammah (high). The term shamayim alludes to these two places.²²⁰ is a dual form. We thus have two evenings: one when the sun sets, that is, the time when the sun descends beneath the earth; the second when its light disappears from the clouds.²²¹, which literally means evenings. Now there is close to one and a third hours between them. It is at this time²²², between the evenings. that one who experienced a seminal emission²²³ may enter the camp and Aaron kindles the lights.²²⁴ Rabbi Saadiah Gaon, of blessed memory, says that the altar of the burnt offering measured five cubits in length and five cubits in width. Such an area has room only for a small number of kohanim (priests), who are the ones that sprinkle the blood from the paschal lambs before it coagulates. Now in the days of Josiah,²²⁵ when the number of Israelites were few,²²⁶ the kohanim were not able to sprinkle the blood of the Passover offerings and the peace offerings that they slaughtered; i.e., they were not able to sprinkle them on the altar in one and a third hours.²²⁷ on an altar measuring five cubits by five cubits in an hour and a third. How much more unable to do so were they when all the tribes were in their country.²²⁸ There was thus a tradition that they begin to slaughter²²⁹ from the moment that it became clear to a person that the sun turned to the west.²³⁰ 64a. Scripture speaks of ben ha-arbayim (at dusk)²³¹ because most of the paschal lambs were slaughtered then,²³² and that marks its time limit;²³³ for one should not wait until the going down of the sun’s light.²³⁴ which starts the night (see above) is the final cut-off point for the slaughtering of the paschal lamb.

footnotes: ¹⁹⁶ Rashi. Rashi writes on Ex. 12:6 that from six hours (noon) and upwards is termed ben ha-arbayim ¹⁹⁷ Actually Rashi does explain. He writes, “It appears to me that the term ben ha-arbayim ¹⁹⁸ Ex. 27:21. We thus see, contra Rashi, that ben arbayim ¹⁹⁹ I.E. explains later on. ²⁰⁰ This verse proves that erev ²⁰¹ Translated literally. ²⁰² So Vat. Ebr ²⁰³ This is not actually said by Rashi. What I.E. means is that according to Rashi, Deut. 16:6 must be interpreted in this way. ²⁰⁴ In other words, bo ha-shemesh ²⁰⁵ Translated literally. ²⁰⁶ Translated literally. ²⁰⁷ That is, goes down, since the first part of the verse speaks of when evening cometh ²⁰⁸ Only the first part of the verse appears in the text of I.E. However, since his main proof is from the second part, the entire verse is inserted into the translation and translated literally. ²⁰⁹ One who is ritually impure. ²¹⁰ If he has immersed himself. Let Rashi explain why when the sun comes ²¹¹ A term used for heretics and here meaning the Karaites. ²¹² When the sun begins to set, while it is setting, when it fully sets (Krinsky). ²¹³ Translated literally. They interpret this to refer to the final setting of the sun. ²¹⁴ In other words, ad ha-erev ha-shelishit ²¹⁵ What ben ha-arbayim ²¹⁶ One of them ²¹⁷ Hebrew, sadne ha-galgal ²¹⁸ See Sefer Hashem ²¹⁹ I.E. here contradicts what he wrote in Gen. 1:1, where he connects shamayim ²²⁰ The places where the aforementioned two poles one in the north and one in the south, are fixed. Hence shamayim ²²¹ Hence the term arbayim ²²² Ben ha-arbayim ²²³ Lev. 22:7. ²²⁴ Ex. 30:8. ²²⁵ II Chron. 35:1. ²²⁶ As the ten northern tribes were already in exile. ²²⁷ Scripture states that thousands of lambs and bullocks were slaughtered for the Passover feast (II Chron. 35:7-9). It stands to reason that such a vast number of animals could not be ritually processed by the kohanim ²²⁸ And the number of Passover offerings proportionally more numerous. ²²⁹ The paschal lamb. ²³⁰ Immediately after noon. Cf. Pesachim ²³¹ Which begins at sunset. See above. ²³² In Egypt. Israel slaughtered the lamb between sunset and the disappearance of the sun’s light. ²³³ For the slaughter of the lamb. ²³⁴ The second erev

ON THE TWO SIDE-POSTS. Of the door of the house. Moses will go on to explain²³⁵ how they are to take the blood.

footnotes: ²³⁵ In verse 22.

[LINTEL.] The word mashkof (lintel) means a window.²³⁶ as a lintel, namely, “the upper beam against which the door strikes when one closes it.” Rashi compares mashkof to the Aramaic words shakef (struck) and mashkofe (blow). Compare, va-yashkef (looked) (Gen. 26:8).²³⁷ because one looks through it. This window was in the door.²³⁸ This is the custom in all Moslem countries. The practice of the uncircumcised²³⁹ differs from that of the Egyptians²⁴⁰ even regarding food,²⁴¹ an example being, Thou shalt break it in pieces (Lev. 2:6).²⁴². Thus pittim (pieces of pitta) shows that the bread eaten by the two cultures is different. Or, Lev. 2:6 speaks of bread baked in a pan. Europeans do not make bread in that manner. We thus see that different peoples have different food habits. Similarly with regard to women’s jewelry such as the wearing of nose rings and earrings and all that the prophet Isaiah mentioned concerning the daughters of Zion (Is. 3:18-24).²⁴³ Likewise, all of their houses²⁴⁴ without exception are built in courtyards. One entrance is called the door to the house and the other the gate of the courtyard. Many say that the purpose of placing the blood on the window and on the two side-posts was to demonstrate publicly that they slaughtered the abomination of Egypt,²⁴⁵ 6, “On the two side-posts and on the lintel. Rabbi Isaac says…on the outside, so that the Egyptians, seeing it, would be cut to the quick.” The Shulkhan Arukh uses a similar reason for Shabbat Ha-Gadol. See Orech Chayyim 430:1. since by then the fear of the Israelites had fallen on the Egyptians, and the Israelites were not afraid of being stoned.²⁴⁶ Now if this was the case then the blood should have been placed on the entrance to the courtyard.²⁴⁷ However, the blood was placed in secret, for they closed the gate of the courtyard. Furthermore, they slaughtered the lamb at dusk, which is close to night, so that no one would see them. Moreover, no man left his house until the morning when each one went on his way and each one closed the gate to his courtyard. The Egyptians thought that the Israelites would return.²⁴⁸ The reason the blood was smeared on the window was to make atonement²⁴⁹ for all those eating in the house and to serve as a mark for the destroyer²⁵⁰ to see. It is to be understood in the same way as and set a mark on the foreheads of the men (Ezek. 9:4).²⁵¹

footnotes: ²³⁶ Contra Rashi, who explains mashkof ²³⁷ It is called a mashkof ²³⁸ The blood was to serve as a sign that the destroyer was not to enter the house via the door. ²³⁹ The Christians among whom I.E. was living when he wrote this commentary. Windows were apparently not placed in doors in Christian Europe in I.E’s lifetime, hence the need to point out that they were in ancient Egypt. ²⁴⁰ Egypt was and is a Moslem country. I.E. assumed that the practices of medieval Egypt were the same as those of ancient Egypt. ²⁴¹ How much more does it differ with regard to the construction of houses. People in the Middle Ages generally did not travel and were uninformed in these matters, hence I.E.’s comments. ²⁴² I.E. is not clear. Weiser suggests that I.E. wants to point out that the bread in Moslem countries is different from the bread in Christian countries. In Moslem countries people eat a flat bread (pitta). The Hebrew word for pieces is pittim ²⁴³ Women in Moslem countries still wear those type of ornaments while women in Christian countries do not. ²⁴⁴ And similarly those of ancient Egypt. ²⁴⁵ Their god. See Mekhilta ²⁴⁶ See Ex. 9:22. ²⁴⁷ Where it would be visible to all. Therefore I.E. disagrees with this theory and goes on to explain what he thinks occurred. ²⁴⁸ That is why they gave them permission to leave. Thus there was no point in antagonizing the Egyptians or giving them any reason to suspect that they were not returning. Indeed, once the Egyptians learned that the Israelites were not returning they pursued them and tried to bring them back. See I.E. on Ex. 14:5. ²⁴⁹ For one’s sins, as the blood which is sprinkled on the altar does. ²⁵⁰ The angel of death. ²⁵¹ So that they will not be harmed when destruction comes to the city.

[HOUSES.] The word battim (houses) is grammatically irregular, as it has a dagesh²⁵². following a long kamatz.²⁵³. This is contrary to the rule²⁵⁴ is not placed in a letter that follows a consonant vocalized with a kamatz. whereby a dagesh is only placed after a short kamatz,²⁵⁵. as in ronnu (sing)²⁵⁶ is vocalized with a kamatz katan, and a dagesh, is placed in the resh. in Sing, O ye heavens (Is. 44:23). Perhaps battim was vocalized with a kamatz ²⁵⁷ (houses) should have been vocalized with a pattach beneath the bet. Hence there is a dagesh in the tav. because of the missing yod in the word bayit.²⁵⁸ is bayit. The yod drops out in the plural. Now if the yod were retained there would be no chance of confusing our word with battim meaning baths because our word would have been pronounced beyatim. However, since the yod drops out in the plural, if both words were identically vocalized one could confuse them. This form²⁵⁹ (houses), the plural of bayit. would thus not be confused with the form battim (baths) in ten baths are a homer (Ezek. 45:14) wherein battim, the plural of bat (bath) in The ephah and the bath (Ezek. 45:11), is vocalized with a pattach in the plural.²⁶⁰, meaning houses, was changed from a pattach to a kamatz. The word battim (houses) in upon the houses is indicative,²⁶¹ is irregular (Filwarg). Or that its kamatz is not a “real” kamatz (Krinsky). Or that it indicates why in this word a dagesh follows a kamatz (Weiser). for unlike the rule it is penultimately accented.²⁶² is not a “real” kamatz. If it were, then battim would be ultimately accented (Krinsky). Or it shows that a dagesh may follow after an accented kamatz. Compare, nashattah (faileth) in Is. 41:17 (Weiser). It should be noted that battim is found penultimately accented only in our verse. Elsewhere in Scripture it is always ultimately accented.

footnotes: ²⁵² In the tav ²⁵³ Beneath the bet ²⁵⁴ For a dagesh ²⁵⁵ A kamatz katan ²⁵⁶ Wherein the resh ²⁵⁷ In other words, battim ²⁵⁸ The singular of battim ²⁵⁹ Battim ²⁶⁰ Hence the vocalization of the word battim ²⁶¹ That battim ²⁶² Which shows that its kamatz

WITH BITTER HERBS THEY SHALL EAT IT. One of the Spanish wise men explained that it is well known that because of the Nile and the lack of rain, the humidity in Egypt is very high and the air is always moist. It was therefore their custom to eat all sorts of bitter herbs and mustards with their meals. An Egyptian always had bitters in which to dip his bread, even if he had but one loaf of bread, because the bitters are a cure for their climate.²⁶³ However, we will rely on the opinion of our ancients of blessed memory, who explained to us that the reason for the bitter herbs is to remind us that they made their lives bitter (Ex. 1:14).²⁶⁴ 116b.

footnotes: ²⁶³ Hence God commanded the Israelites to eat bitter herbs with the paschal lamb. ²⁶⁴ Pesachim

RAW. Some say that the meaning of na (raw) is: as it is now,²⁶⁵ means now. See I.E. on Gen. 12:11, “Na means now. Na in behold now (na), I am old (Gen. 27.2), and Woe now (na) unto us (Lam. 5:16) are similar.” i.e., when the meat is raw. However, we do not find the word na used in such a way elsewhere in Scripture.²⁶⁶ Others say²⁶⁷ that it comes from the same root as heni (breaks)²⁶⁸. in But if her father breaks her vow (Num. 30:6) and means broken.²⁶⁹ However, this is incorrect, as Scripture later states, neither shall ye break a bone thereof (v. 46).²⁷⁰ However, in my opinion the word na²⁷¹ has no counterpart in Scripture. It means the opposite of cooked and is²⁷² referred to as chai (raw). Compare, For he will not have sodden flesh of thee, but raw (chai) (I Sam. 2:15). I have previously noted that most of Arabic is similar to Hebrew.²⁷³ Now in Arabic raw meat is called nayy, and the alef heh, vav, and yod interchange in the tongue of the Arabs as it does in our tongue.²⁷⁴ equals nun alef.

footnotes: ²⁶⁵ In other words, the word na ²⁶⁶ It is so used in reference to time but not with regard to an object. While I.E. rejects the interpretation here, he accepts it in his short commentary. ²⁶⁷ Menachem ben Saruk (Krinsky). ²⁶⁸ From the root nun, vav, ayin ²⁶⁹ The point is that one is prohibited from breaking a bone in the paschal lamb. ²⁷⁰ Why would Scripture repeat itself? ²⁷¹ As used in this context. ²⁷² Elsewhere. ²⁷³ Hence we may learn the meaning of Hebrew words from their Arabic cognates. ²⁷⁴ Hence nun yod

NOR SODDEN. Bashel (sodden) is an adjective. Here its meaning is, that which is sodden with water.²⁷⁵ (nor sodden at all with water), which literally means, nor boiled, boiled in water. That which is roasted in fire is also called mevushal,²⁷⁶ (boiled in water). for it is written, And thou shalt roast (u-vishalta)²⁷⁷ refers to roasting, as it is forbidden to cook the paschal lamb in water. and eat it (Deut. 16:7) and, And they roasted (va-yevashelu)²⁷⁸ the passover with fire according to the ordinance (II Chron. 35:13). It is possible that nor sodden at all with water²⁷⁹ (nor boiled in water). Why be redundant and write u-vashel mevushal ba-mayim, and boiled, boiled in water. means nor cooked, that is, cooked in water, as a royal dish is sodden in liquids. They place a wide copper utensil on the fire and fill half of it with water. When the water boils they place the pot with the meat in cold water above the boiling water. Thus is the meat cooked.²⁸⁰ and mevushal. This dish is better than one prepared close to the fire. I the writer²⁸¹ add to the words of this scholar what I heard from his very own mouth.²⁸² Bashel (sodden)²⁸³. is an adjective²⁸⁴ infinitive bashel (cf. le-vashel, to cook), as the infinitive form is vocalized with a pattach and has a dagesh in the shin (compare the pi’el infinitive dabber). following the paradigm of kaved (heavy) and zaken (old). The term bashel ²⁸⁵. here is similar,²⁸⁶ and zaken. as its bet ²⁸⁷ of bashel in the infinitive (see note 284) but like the kof of kaved and the zayin of zaken. is vocalized with a kamatz and its shin²⁸⁸ of bashel in the infinitive (see note 284) but like the bet of kaved and the kof of zaken. has no dagesh. Bashel is not an infinitive²⁸⁹ like kabbed (promote) in for I will promote thee (Num. 22:17) or hakkeh (smite) in thou shalt surely smite (Deut. 13:16), as the infinitive is not joined to a word unless it is a perfect or an imperfect. Compare, dabber yedabber (speak well) (Ex. 4:14),²⁹⁰ is an infinitive, yedabber an imperfect. Dabber yedabber (speak well) literally means speak, he will speak. and hakdesh hikdashti (I verily dedicate) (Jud. 17:3).²⁹¹ is an infinitive, hikdashti a perfect. Hakdesh hikdashti (I verily dedicate) literally means dedicate, I dedicated. However, the infinitive is never joined with the po’el or pa’ul. ²⁹², as mevushal is a pu’al participle. Hence the term bashel in bashel mevushal cannot be an infinitive. Thus bashel (sodden) is similar to kaved (heavy).²⁹³ is. Its feminine form is beshelah, as in the shoulder…when it is sodden (beshelah) (Num. 6:19). Do not ask what need Scripture had to use the two terms bashel and mevushal.²⁹⁴ As the scholar²⁹⁵ pointed out,²⁹⁶ there are two soddenings, one of which is²⁹⁷ the placing of the utensil with the meat in the midst of the boiling water. The plural of bashel mevushal is beshelim mevushalim. Compare, chakhamim mechukkamim (exceeding wise) in But they are exceeding wise (Prov. 30:24). The singular form is chakham mechukkam. Compare, barukh u-mevorakh (exceedingly blessed). There is a difference in nuance from a grammatical standpoint between chakham (a wise man) and mechukkam (one who has become wise).²⁹⁸ to the plural form of chakham mechukkam. Chakham means a wise man. Mechukkam means one who has been made wise (taught) by others. See I.E. on Prov. 30:24, “Mechukkamim: God gave them the wisdom to do this.” There is, as the scholar explained,²⁹⁹ a similar difference between bashel (sodden)³⁰⁰ and mevushal (sodden).³⁰¹, boiled, boiled in water. The difference between bashel and mevushal is explained by I.E. in his opening comment on this verse.

footnotes: ²⁷⁵ Hence Scripture reads, u-vashel mevushal ba-mayim ²⁷⁶ Hence the modifying phrase mevushal ba-mayim ²⁷⁷ Here bashel ²⁷⁸ See note 277. ²⁷⁹ Literally, boiled, boiled in water. If Scripture wanted to lay down the law that the paschal lamb should not be eaten cooked in water it should have said u-mevushal ba-mayim ²⁸⁰ There are thus two acts of boiling. Hence Scripture employs two terms, bashel ²⁸¹ The copyist of the manuscript. ²⁸² The copyist was obviously a student of Ibn Ezra. ²⁸³ Literally, u-vashel ²⁸⁴ Not an infinitive. Our word is not to be confused with the pi’el ²⁸⁵ Literally, u-vashel ²⁸⁶ To kaved ²⁸⁷ Unlike the bet ²⁸⁸ Unlike the shin ²⁸⁹ See note 284. ²⁹⁰ Dabber ²⁹¹ Hakdesh ²⁹² With the active or passive participle form. However, it is in bashel mevushal ²⁹³ It is an adjective as kaved ²⁹⁴ See note 279. ²⁹⁵ Ibn Ezra. ²⁹⁶ Above. ²⁹⁷ Literally, the one is. If we do not interpret it to mean: one of which is, then along with Weiser we must assume that of one of the steps in the copyist’s description of the two-stage cooking process was lost. ²⁹⁸ The copyist comments thus because earlier he compared the plural form of bashel mevushal ²⁹⁹ I.E. in his opening comment on this verse. ³⁰⁰ Which means boiled (cooked). ³⁰¹ Which means was cooked (boiled). Hence bashel, mevushal ba-mayim

ITS HEAD WITH ITS LEGS AND WITH THE INWARDS THEREOF. The word al has the meaning of with.³⁰² means: its head with its legs and with the inwards thereof, not its head on its legs and on the inwards thereof. The word al in And they came, both men and (al) women (Ex. 35:22) is similar. The head and the legs are to be washed in water³⁰³ as the ordinance requires.³⁰⁴ 74a.

footnotes: ³⁰² Not on, its usual meaning. Hence rosho al kera’av ve’al kirbo ³⁰³ Before roasting, although not stated here. ³⁰⁴ See Pesachim

BUT THAT WHICH REMAINETH OF IT…BURN WITH FIRE. If one was unable to eat one’s portion due to circumstances beyond one’s control. Yefet says that the reference is to the bones. However, Scripture only speaks of what is normal.³⁰⁵

footnotes: ³⁰⁵ When people eat some meat and not only bones remain uneaten.

AND THUS SHALL YE EAT IT. The reference is only to the paschal lamb eaten in Egypt. However, those in Argalon³⁰⁶ do the same today in memory of the Exodus. These spiritual errants all leave their land on the fifteenth day in memory of the Exodus.

footnotes: ³⁰⁶ The reference is unclear. Some identify it with a place in Algeria (Weiser).

AND YOUR STAFF IN YOUR HAND. To lead the asses.³⁰⁷ Compare, and he smote the ass with his staff (Num. 22:27).³⁰⁸

footnotes: ³⁰⁷ They did not leave on foot, as they were setting out on a long journey. Hence the staffs in their hands were not for walking. ³⁰⁸ Balaam was then riding an ass. Thus the staff in his hand was not a walking stick but rather a rod with which to guide the ass.

[IN HASTE.] Israel was not to delay.³⁰⁹ They were to hurry and eat the paschal lamb before the moment of destruction arrived,³¹⁰ when God would pass over their homes.³¹¹ God therefore commanded that the lamb be roasted in fire, because food that is roasted cooks quickly. The holy patriarchs³¹² similarly said the paschal lamb may be eaten only until midnight and it may only be eaten roasted.³¹³ 56a.

footnotes: ³⁰⁹ Eating the paschal lamb. ³¹⁰ When God would destroy the first-born of Egypt. ³¹¹ In other words, so that they could begin their departure from the land of Egypt immediately after being freed. They could not have done this if they had been busy eating the paschal lamb. ³¹² The rabbis of the Talmud. ³¹³ Zevachim

FOR I WILL GO THROUGH THE LAND OF EGYPT. God’s might and His power passed throughout the land. Hence it was as if God Himself went throughout the land.³¹⁴ is not to be taken literally. It means My might and power will go through the land.

footnotes: ³¹⁴ In other words, I will go through the land

AND AGAINST ALL THE GODS OF EGYPT I WILL EXECUTE JUDGMENTS. In the manner of Dagon was fallen upon his face to the ground (I Sam. 5:4). It is similarly written, upon their gods also the Lord executed judgments (Num. 33:4).

AND THE BLOOD SHALL BE TO YOU FOR A TOKEN. This³¹⁵ shall be for you a token so that your hearts will be strong and will not weaken as you hear the cries of the Egyptians when their first-born die via the destroyer. [AND WHEN I SEE THE BLOOD.] I will pass over you and there will be no plague among you because I will see the blood. The blood will be a sign to the destroyer.³¹⁶

footnotes: ³¹⁵ Blood. ³¹⁶ Literally, on or concerning the destroyer.

AND THIS DAY SHALL BE UNTO YOU. It shall be a memorial for generations.

AND YE SHALL KEEP IT A FEAST. The reference is to the feast of Passover.³¹⁷ Scripture says that it shall be kept a feast by an ordinance throughout your generations. However, it does not say that it is to be kept in all of your dwelling places, because this commandment is, as I will explain, contingent on dwelling in the Land of Israel.

footnotes: ³¹⁷ That is, the offering of the paschal lamb.

SEVEN DAYS SHALL YE EAT UNLEAVENED BREAD. The reason for shall ye eat unleavened bread is to recall the matzot eaten when they left Egypt. They were not previously commanded to eat unleavened bread save for that which is to be eaten with the paschal lamb before midnight.³¹⁸(v. 8). However, God now commanded that they eat unleavened bread for seven days³¹⁹ in memory of what happened to them when they left Egypt, as it is written there,³²⁰ for it was not leavened (Ex. 12:39). Had the Egyptians permitted them to tarry a bit, they would have leavened their dough. They ate unleavened bread for seven days until Pharaoh was drowned on the seventh day. The heavenly cloud led them day and night and they did not tarry very long even when they camped.³²¹ It is similarly written when discussing the paschal lamb,³²² seven days shalt thou eat unleavened bread therewith, even the bread of affliction (Deut. 16:3). Now according to its plain meaning, the text Seven days shall ye eat unleavened bread is stating an obligation.³²³ 120a. Also see Rashi on this verse. That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life (Deut. 16:3) is proof of this.³²⁴ for seven days an obligation, since both are written in one verse. It is because of this³²⁵ that Scripture states, Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread (Ex. 12:20), as the latter³²⁶ is an obligation within the Land of Israel and outside of the Land of Israel.

footnotes: ³¹⁸ And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs… ³¹⁹ Throughout the generations. ³²⁰ In the description of the Exodus. ³²¹ They therefore had no time to bake leavened bread. ³²² Which is to be eaten in all generations. ³²³ Contra the Talmudic opinion that the obligation to eat unleavened bread is limited to the first night of Passover. See Pesachim ³²⁴ Just as remembering the Exodus all the days is an obligation, so is eating matzot ³²⁵ It is because Scripture connected the obligation to eat unleavened bread with the paschal lamb, which is only offered in the Land of Israel. ³²⁶ Abstaining from leavened bread and eating unleavened bread.

[HOWBEIT THE FIRST DAY YE SHALL PUT AWAY LEAVEN OUT OF YOUR HOUSES.] Now since Israel had a tradition of commencing the slaughter of the paschal lamb when the sun started going down towards the west, and it is written, Thou shalt not offer the blood of My sacrifice with leavened bread (Ex. 34:25), the rabbis of blessed memory interpreted the word ach (howbeit) to mean a part of.³²⁷ 5a. It is a general principle in Talmudic exegesis that ach and rak imply limitations. Thus ach divides the day, indicating that the putting away of the leaven is to take place in the middle of the day. According to the rabbis, ach ba-yom ha-rishon tashbitu se’or mi-batekhem (howbeit the first day ye shall put away leaven out of your houses) is to be rendered: At the middle of the day which is before the festival of unleavened bread ye shall put away leaven out of your houses. Mark the fact that ceasing an act is not an act. The meaning of And on the seventh day God finished (Gen. 2:2) is: when the seventh day started God had already finished his work.³²⁸ Similarly, the meaning of the first day ye shall put away leaven out of your houses is: when the first day starts, all leaven shall already have been removed from the houses. Now the first day starts at the end of the fourteenth day at even, as it is written, from the first day until the seventh day. The meaning of the phrase³²⁹, etc. then is that the seven full days³³⁰ are from the fourteenth day of the month at even, which is the end of the fourteenth day, until the twenty-first day at even. I will yet speak concerning this.

footnotes: ³²⁷ Pesachim ³²⁸ See I.E. on Gen. 2:2. ³²⁹ Howbeit on the first day ³³⁰ Mentioned in the opening of our verse.

AND IN THE FIRST DAY. The day of the Exodus from Egypt.³³¹ The seventh day is, as I will explain, the day that the Egyptians drowned.

footnotes: ³³¹ The 15th of Nisan.

NO MANNER OF WORK. We do not find the phrase kol melakhah (no manner of work) stated with regard to any of the festivals,³³² (ye shall do no manner of servile work). See Lev. 23:8, 21, 25, 35; 36. Also see Num. 28:18, 26, 29:1, 12, 35. with the exception of the Sabbath and the Day of Atonement.³³³ (ye shall do no manner of work). See Ex. 20:10; Lev. 23:3, 28. Also see Num. 29:7. However, the phrase³³⁴. is employed with regard to Passover³³⁵ with the proviso that that which every man must eat is permitted.³³⁶ In all other places, be it Passover,³³⁷ Sha’vu’ot,³³⁸ the Day of Memorial,³³⁹. See Lev. 23.25; Num. 29:1. or the festival of Sukkot,³⁴⁰ Scripture employs the abridged form and states, ye shall do no manner of servile³⁴¹ (no manner of servile work) and not kol melakhah (no manner of work) with regard to the festivals. Our text follows Vat. Ebr. 38. The printed editions read, kol melakhah. This is obviously a scribal error. work.³⁴². 38. The printed text read: No work shall be done. It is I.E.’s contention that ye shall do no manner of servile work is short for: ye shall do no manner of work save that which every man may eat, as okhel nefesh (that which every man must eat) is not considered melekhet avodah (servile work). Only in one place³⁴³ with regard to Passover is it stated that you shall do no manner of work under the first stated conditions.³⁴⁴.

footnotes: ³³² In Lev. 23 and Num. 28 and 29 Scripture prohibits one from “working” on the festivals. The formula used is kol melekhet avodah lo ta’asu ³³³ Wherein Scripture employs the term lo ta’aseh kol melakhah ³³⁴ Kol melakhah ³³⁵ Only in our verse and nowhere else is Passover mentioned. ³³⁶ To be done. ³³⁷ See Lev. 23:7; Num. 28:18. ³³⁸ See Lev. 23:21; Num. 28:26. ³³⁹ Rosh Ha-Shanah ³⁴⁰ Lev. 23:35, 36; Num. 29:19, 35. ³⁴¹ Scripture employs the term kol melekhet avodah ³⁴² Cf. Lev. 23:3. So Vat. Ebr ³⁴³ In our verse. ³⁴⁴ That is, if it is not for the purpose of preparing that which may be eaten

AND YE SHALL OBSERVE. God here commanded that the matzot be watched³⁴⁵ is made of. from the time of the harvest.³⁴⁶

footnotes: ³⁴⁵ That is, the grain that the matzah ³⁴⁶ Lest the grain be mixed with water and leaven.

[HAVE I BROUGHT.] Scripture reads, have I brought your hosts out of the land of Egypt although they had not yet left Egypt. This prophecy took place at the beginning of the month.³⁴⁷ It meaning is: you will say this in all of your generations.³⁴⁸

footnotes: ³⁴⁷ See verse 1. Hence they had not yet left Egypt. ³⁴⁸ Scripture employs the perfect form because in the future people will speak of the past and say, on this selfsame day the Lord brought our hosts out of the land of Egypt.

IN THE FIRST. Scripture uses an abridged form since it had already stated, it shall be the first month of the year to you (v. 2). The meaning of in the first thus is, in the first month. In the tenth, on the first day of the month (Gen. 8:5)³⁴⁹ is similar.³⁵⁰ is short for: in the tenth month.

footnotes: ³⁴⁹ Translated literally. ³⁵⁰ In the tenth

LEAVEN. Se’or (leaven) refers to something which induces leavening. The substance is well known.³⁵¹. Scripture then goes on to say, for whosoever eateth anything which is leavened (machmetzet).³⁵² refers to anything which is leavened. Scripture first prohibits keeping anything which induces leavening (se’or) in one’s home on Passover. It then prohibits eating on Passover anything which is leavened. Note that from the first day until the seventh day (v. 15) is not connected to what is adjacent, i.e., to shall be cut off³⁵³, etc., does not follow shall be cut off. but rather is connected to³⁵⁴ to from the first day, etc., and read verse 15 as if written: For whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. for whosoever eateth leavened bread.³⁵⁵ It is similar to of Solomon’s reign over Israel (I Kings 6:1).³⁵⁶ Yefet says that some letters refer both to the word in which they are placed and to a word previously written, as in odem pitdah u-vareket (carnelian, topaz, and smaragd) (Ex. 28:17), which is to be interpreted as if written, odem u-pitdah u-vareket (carnelian, and topaz, and smaragd).³⁵⁷ (and) placed in front of vareket also governs pitdah. The same is true of mi-yom ha-rishon ad yom ha-shevi’i (from the first day until the seventh day).³⁵⁸ placed before ha-rishon also governs the word yom that precedes it. So too the heh placed before ha-shevi’i governs the word yom that precedes it. The verse is thus to be understood as if written: me-ha-yom ha-rishon ad ha-yom ha-shevi’i. Yefet comments thus for it is Hebrew style to place a heh in front of the noun when there is one in front of the adjective. Compare, ha-har ha-tov (that goodly hill country) (Deut. 3:25) (Filwarg). See also Vol. 1, p. 47, note 168.

footnotes: ³⁵¹ I.E. could find no Hebrew synonym for se’or ³⁵² In other words, machmetzet ³⁵³ The second part of verse 15 literally reads: For whosoever eateth leavened bread that soul shall be cut off from Israel from the first day to the seventh day. I.E. argues that we should not read the verse in this manner; that is, from the first day ³⁵⁴ I.E. explains that we are to connect For whosoever eateth leavened bread ³⁵⁵ Literally, to the eating of that which is leavened. There is either an error in the text (Weiser, Filwarg) or, more likely, I.E. paraphrased. ³⁵⁶ See I.E. on verse 2 and note 58. ³⁵⁷ In other words, the vav ³⁵⁸ The heh

[WHETHER HE BE A SOJOURNER.] Scripture already noted that whosoever eateth leavened bread from among the Israelites incurs the penalty of excision.³⁵⁹ Scripture now adds a sojourner who is a sincere proselyte.³⁶⁰

footnotes: ³⁵⁹ In verse 15. ³⁶⁰ Hence it is not being redundant in repeating the prohibition of eating leaven on Passover and the punishment for doing so.

NOTHING LEAVENED. Scripture first mentions the punishment³⁶¹ and then the warning.³⁶² In all your habitations shall ye eat unleavened bread is not optional as Six days shall work be done (Ex. 35:2) is. On the contrary, it is an obligation so that one will remember.³⁶³

footnotes: ³⁶¹ For eating leaven on Passover in verse 19. ³⁶² Not to do so in verse 20. ³⁶³ The Exodus.

AND MOSES CALLED FOR ALL THE ELDERS OF ISRAEL. So that they would tell the people.

AND TAKE YOU LAMBS. On the tenth day, as he was commanded by God.³⁶⁴

footnotes: ³⁶⁴ Verse 3.

[AND KILL THE PASSOVER LAMB.] The grammarian³⁶⁵.(Weiser). says that ve-shachatu (and kill) in and kill the passover lamb is a pi’el.³⁶⁶ imperative. Compare, dabberu, hallelu However, he spoke incorrectly. Ve-shachatu (shall kill it) in and the whole congregation of Israel shall kill it (v. 6) is a kal.³⁶⁷ It³⁶⁸ in verse 6. is properly vocalized with a kamatz beneath the shin because of the silent missing letter.³⁶⁹ (a silent missing letter) is always placed beneath the first letter in the kal perfect. I.E. refers to the kamatz as a silent missing letter because the kamatz vowel implies an alef. See I.E. on Ex. 2:4 and the notes thereto. However, ve-shachatu (and kill) in and kill the passover lamb is imperative in the kal. We do not find this root in the pi’el in any place in Scripture.³⁷⁰ in our verse cannot be a pi’el. The shin of ve-shachatu³⁷¹ should have been vocalized with a chirik,³⁷² as miskhu (draw)³⁷³ plural imperatives are vocalized with a chirik beneath their first letters. is. However, since the shin is followed by a guttural³⁷⁴. it was vocalized with a pattach, as is Hebrew practice. Compare, bacharu (choose) in choose you (Josh. 24:15).³⁷⁵, not bicharu because a guttural, a chet, follows the bet. There are many other similar instances.³⁷⁶. The shin³⁷⁷. is therefore vocalized with a long pattach in the imperative. Both words³⁷⁸ (vocalized with a kamatz beneath the shin) in verse 6 and ve-shachatu (vocalized with a pattach beneath the shin) in our verse. are from the same conjugation.³⁷⁹. However, shachatu in verse 6 is a perfect and shachatu in our verse is in the imperative.

footnotes: ³⁶⁵ Jonah ibn Janach in his Sefer Ha-Shorashim ³⁶⁶ A pi’el ³⁶⁷ And so too in our verse. ³⁶⁸ Shachatu ³⁶⁹ That is because a kamatz ³⁷⁰ Hence shachatu ³⁷¹ In our verse. ³⁷² Because it is an imperative. ³⁷³ Kal ³⁷⁴ A chet ³⁷⁵ Which is vocalized bachaeru ³⁷⁶ Compare, nahagu, sha’alu ³⁷⁷ In shachatu ³⁷⁸ Ve-shachatu ³⁷⁹ They are both in the kal

AND YE SHALL TAKE. Moses now explains the manner in which the blood is to be taken and placed on the lintel.³⁸⁰

footnotes: ³⁸⁰ In verse 7 they were told to take the blood and place it on the lintel. Moses now explains the details of the ritual. Hence verse 22 is not redundant.

[A BUNCH OF.] The word aguddat means a bunch (of). Compare, la-aggudah (band) in and became one band (II Sam. 2:25). Rabbi Merinus says that the alef in aguddah is appended,³⁸¹ and mean the same. as aguddah comes from the same root as gedud (troop).³⁸². Hence the alef is appended. Others say that the alef in aguddah is a root letter³⁸³. like the alef in afuddato (skillfully woven)³⁸⁴ minus the pronominal suffix is afuddah. Thus aguddah follows the paradigm of afuddah. in and the skillfully woven band (Ex 28:6).

footnotes: ³⁸¹ Or superfluous. It is not a root letter and has no meaning, as the word could read gudah ³⁸² Gen. 49:19. Its root is gimel, dalet, dalet ³⁸³ Its root being alef, gimel, dalet ³⁸⁴ From the root alef, peh, dalet. Afuddato

[HYSSOP.] Rabbi Saadiah Gaon says that azov (hyssop) is a plant known in Arabic as zatr and in the vernacular as oregano. It is an herb distinguished by various kinds of flavors. However, this interpretation is incorrect, for Scripture states, even unto the hyssop that springeth out of the wall (I Kings 5:13).³⁸⁵ I do not know the identity of the azov. However, logically speaking it is not a very mighty plant for it is the opposite of the cedar mentioned in Scripture.³⁸⁶.

footnotes: ³⁸⁵ The oregano plant does not grow out of walls. ³⁸⁶ I Kings 5:13 reads: And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall

[BASIN.] Some say that they slaughtered the paschal lamb in the threshold of the gate,³⁸⁷ (basin) means a threshold. and they dipped the hyssop into it and then touched the side-posts with the blood. They say that the word saf (basin) is similar in meaning to the word saf (threshold) in and he measured the threshold (saf) of the gate (Ezek. 40:6)³⁸⁸ and to sippim (thresholds)³⁸⁹ is the plural of saf. in and the posts of the thresholds moved (Is. 6:4).³⁹⁰ Others say that saf (basin) is similar to sappot (basins) in brought beds, and basins (II Sam. 17:28) and that saf is a vessel over which they slaughtered the paschal lamb.

footnotes: ³⁸⁷ In a trench cut in the threshold (Krinsky). In other words, saf ³⁸⁸ New J.P.S. translation. ³⁸⁹ Sippim ³⁹⁰ Translated according to I.E.

[UNTIL THE MORNING.] I will yet explain what this means.³⁹¹

footnotes: ³⁹¹ See I.E.’s comments on verse 31.

AND WILL NOT SUFFER. He will not suffer the destroyer. Yitten (will suffer)³⁹² literally means, will give. At times it has the meaning of will give permission. Rashi similarly interprets, “He will not give him the power to come” into your homes. here is similar in meaning to netatikha (suffered I thee) in Therefore suffered I thee not (Gen. 20:6). Now, the destroyer is under God’s power. If God allows him to come into their homes it is as if He gave him permission to do so.

footnotes: ³⁹² The word yitten

AND YE SHALL OBSERVE THIS THING. Many are of the opinion that the placing of the blood on the lintel and on the two side-posts is an obligation for all generations because this thing³⁹³. is connected to³⁹⁴ the taking of the hyssop and dipping it into the lamb’s blood. Furthermore, Scripture afterwards states, for that he passed over the houses of the children of Israel in Egypt (v. 27).³⁹⁵ which will be asked by children in future generations (v. 26). Prima facie, the question pertains to the placing of the blood on the lintels and on the side-posts. This interpretation would be correct from a logical point of view were it not for the true tradition which states otherwise.³⁹⁶ The correct interpretation is that this thing³⁹⁷ refers to and kill the passover lamb.³⁹⁸ The meaning of the children’s question is,³⁹⁹ when your children will see their family in a group eating an entire lamb, whose bones one is prohibited to break, with its head, with its legs, and with the inwards thereof, unlike the custom on all other festivals, and from which a gentile, an uncircumcised one, a sojourner, and a hired servant may not eat, they will question you.⁴⁰⁰

footnotes: ³⁹³ That is, And ye shall observe this thing for an ordinance to thee and to thy sons for ever ³⁹⁴ It immediately follows. ³⁹⁵ This is to be offered in response to the question, “What mean ye by this service? ³⁹⁶ That the placing of the blood on the side-posts and lintels was only to be done in Egypt. ³⁹⁷ What mean ye by this service? See note 395. ³⁹⁸ In verse 21, and not to the taking of the hyssop and dipping it into the lamb’s blood. ³⁹⁹ Verse 26. ⁴⁰⁰ In other words, the children’s question does not pertain to the smearing of the blood on the lintel and side-posts but to the manner in which the Passover sacrifice is eaten.

AND IT SHALL COME TO PASS. Moses now explains that the slaughter of the paschal lamb is contingent upon dwelling in the Land of Israel. Do not be troubled by the Passover observed by Israelites at Mount Sinai.⁴⁰¹ That was a commandment from on high.⁴⁰² They did not observe another Passover in the desert. At Mount Sinai they were in an inhabited land and were thus able to find unleavened bread. However, when they were in a land that no man passed through⁴⁰³. Hence the only Passover they could have celebrated was the one at Sinai. they only had manna.

footnotes: ⁴⁰¹ Which was celebrated outside the boundaries of the Land of Israel. See Num. 9:1-5. ⁴⁰² To observe that particular Passover outside of Israel (Num. 9:5). Otherwise Israel would not have offered the paschal sacrifice. ⁴⁰³ Jeremiah’s description of the wilderness in which Israel journeyed on the way to the promised land (Jer. 2:6). I.E. borrows Jeremiah’s description because he wants to emphasize that Israel had no one to buy wheat from to bake matzot

AND IT SHALL COME TO PASS…WHAT MEAN YE BY THIS SERVICE. The strange ritual that I noted.⁴⁰⁴

footnotes: ⁴⁰⁴ See I.E.’s final comments on verse 24.

THAT YE SHALL SAY: IT IS THE SACRIFICE OF THE LORD’S PASSOVER. The word pesach (passover) is to be rendered pity, as we find, paso’ach ve-himlit (He will pity it and He will rescue it) (Is. 31:5).⁴⁰⁵ The lamb is termed pesach (passover), as in and kill the passover (pesach) (v. 21), because God had pity on the first-born of Israel because of the blood of the lamb. However, Rabbi Saadiah Gaon says that the word pesach is derived from the word pi’se’ach (limp), since a lame person supports himself on his healthy leg.⁴⁰⁶, a hopper or skipper. The destroyer acted in a similar manner. He exterminated the first-born in the Egyptian home and passed over⁴⁰⁷ the home of his Hebrew neighbor and did not destroy him. The term posechim (hopping) in How long will you keep hopping between two opinions (I Kings 18:20)⁴⁰⁸ is similar.

footnotes: ⁴⁰⁵ Translated according to I.E. ⁴⁰⁶ And hops or skips along. Hence a lame person is called a pise’ach ⁴⁰⁷ Or hopped or skipped over. ⁴⁰⁸ So J.P.S. new translation.

AND THE CHILDREN OF ISRAEL WENT AND DID SO. They took a lamb on the tenth day of the month. They did as the Lord had commanded Moses and Aaron: This is the ordinance of the passover (v. 43).

AND IT CAME TO PASS AT MIDNIGHT. The reference is to the second half of the night.⁴⁰⁹. 38.

footnotes: ⁴⁰⁹ See I.E. on Ex. 11:4. This comment is not found in Vat. Ebr

[UNTO THE FIRST-BORN OF THE CAPTIVE THAT WAS IN THE DUNGEON.] Yefet says that the captives who grind the millstone in prison during the day are put at night into a pit whose opening is covered with the millstone.⁴¹⁰ (dungeon) is pit. Hence Yefet’s interpretation. This is the meaning of behind the mill (Ex. 11:5).⁴¹¹

footnotes: ⁴¹⁰ That they ground with during the day. The literal meaning of bor ⁴¹¹ There is thus no contradiction between our verse and Ex. 11:5.

AND PHARAOH ROSE UP. He himself. But the Levites alone shall do the service (Num. 18:23), meaning the Levite himself, is similar.

FOR THERE WAS NOT A HOUSE WHERE THERE WAS NOT ONE DEAD. Scripture speaks of the majority of houses.⁴¹²

footnotes: ⁴¹² For there must have been many houses in which there was no first-born male (Weiser).

AND HE CALLED. Logically speaking Moses and Aaron were not in the land of Rameses with the Israelites on the night of the fifteenth. On the contrary, they were in that part of Egypt in which was the royal seat where Pharaoh lived.⁴¹³ Now Moses and Aaron left the doors of their homes at midnight⁴¹⁴ in accordance with God’s dictate.⁴¹⁵, which pictures Moses and Aaron as staying in their homes until the morning and Pharaoh going around the land of Egypt asking, “Where does Moses dwell? Where does Aaron dwell?” According to the Mekhilta, when Pharaoh found Moses and Aaron he said to them, “Rise up, get you forth,” etc. Moses responded, “We are warned not to go out except in broad daylight as it is written, And none of you shall go out of the door of his house until the morning” (v. 22). After Pharaoh gave the Israelites permission to go and worship God, Moses went with the servants of Pharaoh to Rameses to bring Israel out of Egypt. It is common knowledge in our time that there are six Persian miles⁴¹⁶ between ancient Egypt, where Joseph’s treasures are known to be until this very day, and Rameses. Now the Israelites began to leave Egypt in the morning,⁴¹⁷ namely, at the break of dawn when the light of the sun is seen in the clouds. There is a full hour and a third between the moment that dawn breaks and sunrise. We find that it can be very dark and still be morning. Thus Scripture states, And she⁴¹⁸ lay down at his feet⁴¹⁹ till the morning (Ruth 3:14), and then adds, before one could discern another.⁴²⁰ Now some Israelites exited Egypt at the break of dawn when, from the Torah’s standpoint, it is still night until sunrise.⁴²¹ This group was close to Egypt. Another group who were further from Egypt exited that very day.⁴²² The Israelites constituted a very large congregation.⁴²³ It is more than eight Persian miles from one end of Rameses to another.⁴²⁴ Scripture therefore states in one place, the Lord thy God brought thee forth out of Egypt by night⁴²⁵ (Deut. 16:1), and elsewhere reads, This day ye go forth⁴²⁶ (Ex. 13:4). It is further stated, the children of Israel went out with a high hand in the sight of all the Egyptians (Num. 33:3),⁴²⁷ and it is there recorded, while the Egyptians were burying them that the Lord had smitten. Now the Egyptians buried their dead during the day. I have thus explained the meaning of morning.⁴²⁸

footnotes: ⁴¹³ Awaiting Pharaoh’s permission to leave Egypt. Nahmanides interprets similarly. ⁴¹⁴ Pharaoh called for them after the first-born had been slain. ⁴¹⁵ Otherwise they would not have been permitted to leave their homes. See verse 22. Hence I. E. assumes that God told Moses and Aaron to leave their dwellings in response to Pharaoh’s call. I.E.’s interpretation is contra the Mekhilta ⁴¹⁶ A Persian mile is, 8000 cubits, or approximately 2 1/2 miles. ⁴¹⁷ They were not allowed to leave their homes till this time (v. 22). ⁴¹⁸ Ruth. ⁴¹⁹ Boaz’s feet. ⁴²⁰ We thus see that when morning begins people still cannot recognize each other because it is yet dark. ⁴²¹ According to I.E. when the Torah speaks of day it means after sunrise. ⁴²² That is, after sunrise. ⁴²³ That is why it took so long for all of them to leave. ⁴²⁴ Those Israelites who lived in that part of Rameses that was close to Egypt left at dawn and the others after sunrise. ⁴²⁵ The reference is to those who left at the break of dawn. ⁴²⁶ The reference is to those who left after sunrise. ⁴²⁷ This too refers to those who left after sunrise. ⁴²⁸ As he promised to do at the end of verse 22. I.E. literally reads, I have already explained.

BOTH YE…AS YE HAVE SAID. Our cattle also shall go with us (Ex. 10:26).

[AND BLESS ME ALSO.] Pharaoh asked them to bless him and pray for him.⁴²⁹, Onkelos, Rashi, and Nahmanides.

footnotes: ⁴²⁹ So too Mekhilta

[ALSO.] Scripture reads also because Pharaoh, as Moses had foretold,⁴³⁰ gave them sacrifices.

footnotes: ⁴³⁰ See Ex. 10:25. The meaning of our verse is: take your flocks and go but also pray for me over the sacrifices which I now give you.

WERE URGENT. Va-techezak (were urgent) is in the feminine,⁴³¹ (Egypt) is a masculine form. Scripture thus should have read, va-yechezak. because the state of Egypt includes everything.⁴³² is short for medinat mitzrayim (the state of Egypt). Medinah is feminine, hence the reading va-techezak (Krinsky).

footnotes: ⁴³¹ However, mitzrayim ⁴³² Mitzrayim

[WE ARE ALL DEAD.] I have explained its meaning in my comments on lest he fall upon us with pestilence (Ex. 5:3).

THEIR KNEADING-TROUGHS. Misheret (kneading-trough) is a wooden vessel. Compare, mishartekha (thy kneading-trough) in thy basket and thy kneading-trough (Deut. 28:5). Their asses were laden with garments which they asked of the Egyptians.⁴³³

footnotes: ⁴³³ Hence they had to carry their kneading-troughs on their shoulders.

AND THE CHILDREN OF ISRAEL DID. Each one asked in accordance with his status. Thus we find that only the princes donated precious stones, spices, and oil for the work of the tabernacle (Ex. 35:27, 28).⁴³⁴

footnotes: ⁴³⁴ The other Israelites did not have these precious items. They did not ask the Egyptians for these items because their status did not allow them to do so.

AND THEY DESPOILED. We do not find the root nun, tzadi, lamed ⁴³⁵ (and they despoiled). I.E. literally reads: we do not find the root of hatzalah in the kal. in the kal. We find it only in the hifil and the pi’el. They⁴³⁶ and the hifil. are both transitive verbs because there is no difference in meaning between va-yenatzelu (and they despoiled)⁴³⁷. and va-yatzel (hath taken away)⁴³⁸ from the root nun, tzadi, lamed. in Thus God hath taken away (Gen. 31:9) except that in the hifil the object⁴³⁹ (va-yatzel) the cattle. is mentioned and in the pi’el it is omitted.⁴⁴⁰ (va-yenatzelu) the Egyptians. However, it does not say what they took.

footnotes: ⁴³⁵ Which is the root of va-yenatzelu ⁴³⁶ Verbs formed from this root in the kal ⁴³⁷ A pi’el ⁴³⁸ A hifil ⁴³⁹ Which is being taken way is mentioned, as in Thus God has taken away ⁴⁴⁰ As in our verse. Scripture states, And they despoiled

AND THE CHILDREN OF ISRAEL JOURNEYED. The samekh in the word va-yisu (journeyed)⁴⁴¹. should have received a dagesh to compensate for the missing nun,⁴⁴² in va-yisu. A missing first root letter is compensated for by placing a dagesh in the second stem letter. as the gimel in va-yiggeshu (and drew near)⁴⁴³. In va-yiggeshu the nun drops out and is compensated for by a dagesh in the gimel. (Gen. 44:18) and the tav in va-yittenu (and they gave)⁴⁴⁴. (Gen. 35:4) do. It is possible that the dagesh was omitted to simplify enunciation.

footnotes: ⁴⁴¹ From the root nun, samekh, ayin ⁴⁴² There is no nun ⁴⁴³ From the root nun, gimel, shin ⁴⁴⁴ From the root nun, tav, nun

FROM RAMESES. Rameses is vocalized with a pattach beneath the resh and a sheva beneath the ayin. It is not a city⁴⁴⁵ but rather the name of a district.⁴⁴⁶

footnotes: ⁴⁴⁵ That is the city of Raamses (Ex. 1:12) which the Israelites built. Both words have the same consonants. However, they differ in vocalization. See I.E. on Ex. 1:11 and Gen. 47:11. ⁴⁴⁶ That is, the name of the district where Israel dwelt. See I.E. on Ex. 1:11.

TO SUCCOTH. Sukkotah means: to Succoth.⁴⁴⁷ at the end of the word is like a lamed at the beginning of a word; i.e., it means to.

footnotes: ⁴⁴⁷ The heh

[MEN.] Scripture mentions men. There was no need to mention the women because there were as many women as there were men, maybe even more.⁴⁴⁸

footnotes: ⁴⁴⁸ Since some of the men had more than one wife.

BESIDE CHILDREN. Taf (children) refers to those under the age of twenty.⁴⁴⁹

footnotes: ⁴⁴⁹ As clearly implied in Num. 14:29, 31.

AND A MIXED MULTITUDE. Of Egyptians who intermingled with them. They are the asafsuf (mixed multitude) who joined them.⁴⁵⁰ mentioned in Numbers is to be identified with the mixed multitude mentioned in our verse.

footnotes: ⁴⁵⁰ See Num. 11:4. I.E.’s point is that the asafsuf

AND THEY BAKED. The dough which they brought out of Egypt had leaven in it.⁴⁵¹ They did not bake it⁴⁵². until they camped in Succoth.⁴⁵³

footnotes: ⁴⁵¹ Scriptures implies that the bread did not leaven because there was no time for it to do so. The implication is that if there had been time for it to rise it would have done so. Hence we may assume that it had leaven (yeast) in it. ⁴⁵² The matzot ⁴⁵³ Their first stop after leaving Rameses (v. 37).

NOW THE TIME THAT THE CHILDREN OF ISRAEL DWELT IN EGYPT WAS FOUR HUNDRED AND THIRTY YEARS. There are many calculations⁴⁵⁴ in Scripture whose point of departure is unknown to us. I will now mention a few of them. And it came to pass at the end of forty years, that Absalom said unto the king (II Sam. 15:7). Now Absalom was not then forty years old.⁴⁵⁵ Furthermore, King David’s reign was not yet over.⁴⁵⁶ The commentaries tell us that the point of departure for this calculation is from the day that the ark abode in Kiriath-jearim (I Sam. 7:2). It is stated, Now it came to pass in the thirtieth year (Ezek. 1:1). Some say that Ezekiel was thirty years old when he began to prophesy.⁴⁵⁷ refers to the thirtieth year of Ezekiel’s life. Others say that the reference is to the thirtieth year of the jubilee.⁴⁵⁸ Other say that its point of departure is the finding of the Torah which was discovered by Hilkiah the priest.⁴⁵⁹ 26 and Targum Jonathan. However, I am uncertain, for they are opinions without foundation or support. It is written: And within threescore and five years shall Ephraim⁴⁶⁰. be broken, that it be not a people (Is. 7:8). The latter prophesy was uttered during the days of Ahaz, whose reign lasted for sixteen years. Samaria was exiled in the sixth year of his son Hezekiah’s reign.⁴⁶¹ The commentaries were therefore forced to say that the sixty-five years start from the day that Amos prophesied, And Israel shall surely be led away captive out of his land (Amos 7:11). Others say that its point of departure is the earthquake.⁴⁶² Now when we investigated the years starting with the time that Israel came to Egypt in the days of Joseph and his brothers we found that they do not come to the number of years spoken of in Scripture.⁴⁶³ There is no doubt that Kehat⁴⁶⁴ was among those who descended to Egypt.⁴⁶⁵ Let us imagine that Kehat⁴⁶⁶ begot his son Amram at the end of his life and that Amram⁴⁶⁷ similarly begot Moses at the end of his life. Now the years of Kehat and Amram’s lives come to two hundred and seventy. Moses was eighty years old when the Israelites went out of Egypt.⁴⁶⁸ It all thus comes to three hundred and fifty years. We are missing eighty years. It is for this reason that the elders⁴⁶⁹ added, “dwelt in Egypt and other countries.”⁴⁷⁰ 9a. The four hundred years in and shall serve them; and they shall afflict them four hundred years (Gen. 15:13) is not connected to and they shall afflict them⁴⁷¹ but rather to thy seed shall be a stranger (Ibid.).⁴⁷² There are many other such instances.⁴⁷³ We similarly find in our own chapter, from the first day until the seventh day (v. 15).⁴⁷⁴ Now we find it stated that God told Abraham at the covenant made “between the pieces,”⁴⁷⁵. See Gen. 15. that thy seed shall be a stranger…four hundred years. We know that the number of years that Israel dwelt in Egypt⁴⁷⁶ is contingent upon the “end,”⁴⁷⁷ which was told to Abraham.⁴⁷⁸ The author of the Seder Olam⁴⁷⁹ was compelled to say that after Abraham came to the land of Canaan he returned to Haran.⁴⁸⁰ explains that the number 430 refers to the time that passed from the “covenant between the pieces” (Gen. 15), and the number 400 refers to the time from the birth of Isaac. The accounting is as follows: Abraham was 70 years old when God made the “covenant between the pieces” with him and told him that his children would be strangers for 400 years (Gen. 15:13). Abraham then went to Haran and spent five years there, as it is written, And Abraham was seventy and five years old when he departed out of Haran (Gen. 12:4). Now Isaac was born when Abraham was 100 years old (Gen. 21:5). Abraham thus lived in Canaan for 30 years without a son. Exodus, as noted above, starts the count from the “covenant between the pieces.” Genesis starts the count with the birth of Isaac 30 years later. However, it must be pointed out that the Seder Olam’s accounting is based on a number of assumptions: a) That the covenant between the pieces occurred when Abraham was 70 years old. Scripture nowhere says so. b) That Abraham returned to Haran. Scripture does not say this either. Hence I.E. did not want to accept the Seder Olam’s calculations. The question thus remains how to reconcile the number of years mentioned in Exodus with those given in Genesis. The commentaries were forced to say that the prophecy I am the Lord that brought thee out of Ur of the Chaldees (Gen. 15:7) is not connected to the above-noted chapter⁴⁸¹ but was said later.⁴⁸². However, there is no need for all of this.⁴⁸³ Only the counting of the four hundred years is from the day that Isaac was born.⁴⁸⁴, for Scripture speaks there of thy seed. The additional thirty years start from the day that Abraham left Ur of the Chaldees, the land of his nativity, and came with his father to Haran, as it is written, and they came unto Haran, and dwelt there (Gen. 11: 31). Abraham lived in Haran with his father for five years.⁴⁸⁵ He came to the land of Canaan at the age of seventy-five and never returned to Haran. Now thirty years passed from the time that Abraham left Haran till the day Isaac was born. Abraham was the important one,⁴⁸⁶ and to him was the land of the Canaanite given. The verse I am the Lord that brought thee out of Ur of the Chaldees (Gen. 15:7) is connected to the entire chapter preceding⁴⁸⁷ and following it.⁴⁸⁸ The meaning of Now the time that the children of Israel dwelt in Egypt is to be explained: they were strangers there, also their fathers were strangers, as it is written, Yea, very few, and sojourners in it (Ps. 105:12); and as Abraham said, I am a stranger and a sojourner with you (Gen. 23:4).

footnotes: ⁴⁵⁴ Of years. ⁴⁵⁵ David reigned for 40 years (I Kings 2:11). Absalom was born after David was crowned king in Hebron (II Sam. 3:2) and predeceased David (II Sam. 18:14). Thus Absalom’s entire life span was less than 40 years. Hence the number 40 cannot apply to the years that passed from Absalom’s birth. ⁴⁵⁶ David reigned for 40 years. However, since his reign was not yet over, the number 40 cannot apply to it. ⁴⁵⁷ In other words, the thirtieth year ⁴⁵⁸ So Rashi and Kimchi. ⁴⁵⁹ See II Kings 22. This is the opinion of Seder Olam ⁴⁶⁰ Another name for the kingdom of Samaria ⁴⁶¹ Thus at most 22 years could have passed between Isaiah’s prophecy and the exile of Ephraim/Samaria. What then did Isaiah mean by saying that at the end of 65 years Ephraim shall cease to be a people? ⁴⁶² See Amos 1:1. ⁴⁶³ 430 years. ⁴⁶⁴ Son of Levi. ⁴⁶⁵ Scripture explicitly says so. See Gen. 46:11. ⁴⁶⁶ Who lived 133 years. See Ex. 6:18. ⁴⁶⁷ Who lived 137 years. See Ex. 6:20. ⁴⁶⁸ Ex. 7:7. ⁴⁶⁹ The 70 elders who translated the Torah into Greek. ⁴⁷⁰ See Megillah ⁴⁷¹ Israel was not enslaved for 400 years. ⁴⁷² The verse should be understood as follows: Thy seed shall be a stranger in a land that is not theirs for four hundred years, part of which time they shall serve them and afflict them. ⁴⁷³ When a clause is not connected to what immediately precedes it. ⁴⁷⁴ Which is not connected to what immediately precedes it. See I.E. on verse 19 and notes 353 and 354. ⁴⁷⁵ Hebrew, brit ben ha-betarim ⁴⁷⁶ Mentioned in our verse. ⁴⁷⁷ The end of 400 years of being strangers. ⁴⁷⁸ In Gen. 15:13. ⁴⁷⁹ Rabbi Jose bar Chalafta, a second-century Tanna. ⁴⁸⁰ In order to reconcile the number 430 given in our verse with the number 400 given in Genesis Seder Olam ⁴⁸¹ Chapter 15, the “covenant between the pieces,” as Abraham was yet to leave the land. ⁴⁸² After he returned to Canaan and permanently settled there. This too is not in keeping with the plain meaning of the text and is an argument against the Seder Olam ⁴⁸³ a) To assume in contradiction to Gen. 15:5 that Abraham was 70 at the “covenant between the pieces”; b) to assume that Abraham returned to Haran; c) to assume that Gen. 15:7 is out of place and was not said at the “covenant between the pieces.” ⁴⁸⁴ As explained by the Seder Olam ⁴⁸⁵ If the 430 years start from the day that Abraham left Ur then Abraham had to be 70 years old when he left that city, for Isaac was born when Abraham was 100 years old and Israel was liberated 400 years later (see note 480). Now Scripture tells us that Abraham left Haran when he was 75 (Gen. 12:4). Therefore he spent five years in Haran. In his commentary on Genesis, I.E. implies that we cannot ascertain how many years Abraham spent in Haran. See I.E. on Gen. 12:1 and the notes thereto. ⁴⁸⁶ Hence the calculations in our verse begin with him. ⁴⁸⁷ Literally, above. ⁴⁸⁸ Literally, below. In other words, the words in the verse were said to Abraham at the “covenant of the pieces.”

FOUR HUNDRED AND THIRTY YEARS. From the day that their father Abraham left the land of his birth.

[AND IT CAME TO PASS AT THE END OF FOUR HUNDRED AND THIRTY YEARS.] Scripture states this so that it be known that they did not exit Egypt because of their cries to God until the time⁴⁸⁹ that the Lord had decreed for them had come.⁴⁹⁰

footnotes: ⁴⁸⁹ 430 years starting from the day that Abraham left Ur Chasdim. ⁴⁹⁰ Their crying reminded God that the period He ordained for their being strangers was over. Had they not cried out unto the Lord, the period of their servitude would not have ended, because according to the arrangement of the stars they were destined to remain in servitude for a much longer time. See I.E. on Ex. 2:23, 24 and 33:21 (Weiser).

IT WAS A NIGHT OF WATCHING UNTO THE LORD. Since Scripture notes, it was a night of watching unto the Lord, and concludes by saying, this same night is a night of watching unto the Lord for all the children of Israel throughout their generations, the plain meaning of our verse appears to be: since God watched them and did not suffer the destroyer to come into their homes to plague them,⁴⁹¹. the Lord commanded that this night be a night of watching⁴⁹² means both watch and observe. Since God watched (shamar) Israel on this night, Israel must observe (li-shemor) God’s special laws this night. Hence lel shimurim (a night of watching) means a night of observance.for all the children of Israel throughout their generations through the eating of the paschal lamb according to its ordinance and the ingesting of unleavened bread and bitter herbs on this night. Others say that watching here has the same meaning as the word watching in The watchers of the walls (Cant. 5:7); its meaning is that they should not sleep on this night but should praise God and relate the might that the Lord displayed when they went out of Egypt.⁴⁹³ means a watch night. Our sages hinted at the latter meaning when they said, The time for the reading of the morning shema has arrived.⁴⁹⁴ 10.

footnotes: ⁴⁹¹ I.E.’s paraphrase of It was a night of watching unto the Lord ⁴⁹² That is, observance. The Hebrew shamar ⁴⁹³ According to this interpretation lel shimurim ⁴⁹⁴ This implies that the sages stayed up all night on the night of the seder. See Passover Haggadah. Also see Tosefta Pesachim

AND THE LORD SAID…THIS IS THE ORDINANCE OF THE PASSOVER. Since Scripture mentioned that it was a night of watching (v. 42), the reference being to the night of the fifteenth wherein the paschal lamb is to be eaten, the Torah completes its explanation of the laws of the Passover⁴⁹⁵ that is to be observed in future generations. Now Scripture does not mention the lintel and the side-post. Neither does it mention that the lamb is to be eaten with unleavened bread and bitter herbs,⁴⁹⁶ as they were previously mentioned with regard to the Passover observed in Egypt. Its meaning⁴⁹⁷. thus is: you shall eat the Passover offering in the future as you ate it in Egypt. Scripture then added other commandments.⁴⁹⁸ However, the commandments with regard to the lintel and the side-post have nothing to do with the eating of the paschal lamb.⁴⁹⁹ Do you not see that at the beginning of the chapter (i.e., v. 43) it states, there shall no alien eat thereof (bo)?⁵⁰⁰ The meaning of bo (thereof) is, of it.⁵⁰¹ usually means in him or in it. Its usage in this context is correct in Hebrew⁵⁰² (he shall not eat of it), although from a very literal point of view it means he shall not eat in it. and also in Arabic.⁵⁰³ Ve-hanotar ba-basar u-va-lechem (and that which remaineth of the flesh and of the bread) (Lev. 8:32) is similar.⁵⁰⁴ means “of.” Ba-basar literally means in the meat and ba-lechem in the bread. However, in Lev. 8:32 ba-basar u-va-lechem are to be rendered of the flesh and of the bread.

footnotes: ⁴⁹⁵ In verses 43-50. ⁴⁹⁶ In verses 43-50. ⁴⁹⁷ The meaning of This is the ordinance of the passover ⁴⁹⁸ The purpose of this chapter was to give additional rules concerning the Passover. ⁴⁹⁹ Hence unlike the eating of unleavened bread and bitter herbs it does not have to be observed in future Passovers. ⁵⁰⁰ Which is a law not previously mentioned. We thus see that the purpose of this chapter was to give additional rules concerning the Passover. ⁵⁰¹ The word bo ⁵⁰² It is proper Hebrew to say, lo yokhal bo ⁵⁰³ A similar term is used in Arabic. ⁵⁰⁴ Here too the bet

BUT EVERY MAN’S SERVANT…WHEN THOU HAST CIRCUMCISED HIM. According to his wish, that he be converted to the law of Israel, if he is of the age when one is obligated to observe the commandments.⁵⁰⁵ The law dealing with someone that is bought for money and someone born in the house is the same.⁵⁰⁶ However, Scripture deals with that which is more prevalent.⁵⁰⁷ is mentioned here

footnotes: ⁵⁰⁵ The age of thirteen. ⁵⁰⁶ The two are usually coupled together. See Gen. 17:12, 13; Lev. 22:11. ⁵⁰⁷ Hence only someone that is bought for money

A SOJOURNER AND A HIRED SERVANT. Who are Israelites⁵⁰⁸ 15, Rashi, and Nahmanides. shall not eat of the paschal lamb if a portion of the lamb has not been assigned to them, as is the law for the entire congregation.

footnotes: ⁵⁰⁸ Contra the rabbis who interpreted the verse as applying to non-Jews. Cf. Mekhilta

IN ONE HOUSE SHALL IT BE EATEN. As the paschal lamb eaten in Egypt was. Thou shalt not carry forth aught of the flesh abroad out of the house is proof of this.⁵⁰⁹ implies that house is to be taken literally (Krinsky). However, our sages of blessed memory said that in one house means in one company.⁵¹⁰ 15, Onkelos, and Rashi. The latter is the correct interpretation.

footnotes: ⁵⁰⁹ Carry forth aught ⁵¹⁰ See Mekhilta

ALL THE CONGREGATION OF ISRAEL SHALL KEEP IT. All those of the age when one is obligated to observe the commandments are required to prepare a paschal lamb. When I researched the Torah, I found that the twenty-three times where karet (excision) is stated⁵¹¹ 1:1, the Torah prescribes excision for 36 transgressions. The discrepancy is explained by Krinsky. refer to negative precepts. However, I found only two dealing with positive precepts, namely, the paschal lamb⁵¹² and circumcision.⁵¹³ Perhaps the reason for this is that there is an obligation to “remember” the Exodus from Egypt, and there is no greater manifestation of “remembering” than eating the paschal lamb in its proper time. And the beginning of the decalogue states, I am the Lord thy God, who brought thee out of the land of Egypt (Ex. 20:2).⁵¹⁴

footnotes: ⁵¹¹ It should be noted that according to the Mishnah in Kritot ⁵¹² The question thus arises, why is such a harsh penalty inflicted upon one who violates the positive commandment of offering a paschal lamb? ⁵¹³ Gen. 17:14. ⁵¹⁴ Hence remembering the Exodus is a very important commandment, and by not offering the paschal lamb one is in effect denying the Exodus.

AND WHEN A STRANGER SHALL SOJOURN WITH THEE. The meaning of with thee is, with thee in the land of Egypt.⁵¹⁵

footnotes: ⁵¹⁵ As a mixed multitude joined Israel.

[AND WILL KEEP THE PASSOVER.] Its meaning is, and he wants to keep the Passover. Then let him first be circumcised.

[BUT NO UNCIRCUMCISED PERSON SHALL EAT THERE-OF.] The reference is to uncircumcised Israelites⁵¹⁶ such as those born on the way in the wilderness.⁵¹⁷

footnotes: ⁵¹⁶ Not to sinners. ⁵¹⁷ Who because of the danger involved could not be circumcised. See Josh. 5:5, 7.

ONE LAW. The stranger spoken of in this verse refers to a righteous proselyte, not to a stranger that dwells within the gates.⁵¹⁸

footnotes: ⁵¹⁸ And does not accept Judaism. Such a stranger who is uncircumcised cannot eat of the paschal lamb, and the statement in verse 49 (one law, etc.) which deals with the eating of the Passover offering cannot apply to him.

[THUS DID ALL THE CHILDREN OF ISRAEL.] Scripture has already mentioned this above.⁵¹⁹ Perhaps the reason it is noted again is that it refers to the Passover offering brought in the wilderness of Sinai,⁵²⁰ at which time the strangers were circumcised.⁵²¹ does not repeat what is stated in verse 28, but refers to the circumcision of the strangers (gerim). It was a convenient place to circumcise those strangers who were not circumcised in Egypt. Do not be surprised that this is written in this place.⁵²² Scripture states in the chapter dealing with the coming down of the manna that they should take a jar and put manna therein and place it before the Lord (Ex. 16:33). However, God had not yet commanded the making of the ark of the testimony.⁵²³ Have I brought your hosts out of the land of Egypt (v. 17) is similar.⁵²⁴

footnotes: ⁵¹⁹ Verse 28. ⁵²⁰ Num. 9:5. ⁵²¹ In other words, thus did all the children of Israel ⁵²² When it happened a year later. ⁵²³ Recorded in Ex. 25:10-14. Thus Ex. 16:33 is chronologically out of place. ⁵²⁴ It is chronologically out of place because when this was said Israel was still in Egypt. See I.E. on verse 17.

AND IT CAME TO PASS THE SELFSAME DAY. I believe that this verse is connected to the verse which follows,⁵²⁵ in which God told Moses to sanctify the first-born. The plague of the first-born took place at midnight, and when Israel went out of Egypt the next day God immediately commanded that the first-born of Israel and the first-born of their cattle be sanctified.⁵²⁶

footnotes: ⁵²⁵ Ex. 13:1, 2. ⁵²⁶ Ex. 12:51 and what comes next should be understood as follows: And it came to pass the selfsame day that the Lord did bring the children of Israel out of the land of Egypt by their hosts, that the Lord spoke unto Moses saying: Sanctify unto Me all the first-born, etc.