And populous,as it says, “I made you as numerous as plants…” This is the version of the text according to our teacher, the Ari, of blessed memory.⁷¹ and many Sephardic Haggadot the two verses in Ezekiel are in proper order 16:6-7. In Ashkenazic Haggadot the verses are reversed 16:7, and then 6. Let us understand why it says, “by your blood live, yea, by your blood you shall live.” The sages interpreted this as a reference to the blood of the Passover offering and the blood of circumcision. I will explain the word, “live” (hayee). Even if it was through the blood of the Passover offering and the blood of circumcision that we were redeemed, we must still explain this expression. I will begin by introducing it with a statement in Mechilta*, P. Bo,⁷²l 12:6:1-5* “You shall keep watch over it” (Exodus 12:6) Why did the “taking” of the Passover offering precede the slaughtering of the Passover offering?⁷³ Rabbi Matya ben Heresh⁷⁴ said, “And I passed by you and I saw you steeped in your blood.” (Ez. 16:6) It is also written “And I passed by you and I saw you, and behold, your time was the time for love” (Ez. 16:8) The time arrived for the fulfillment of the oath that God had made to our forefather, Abraham, to redeem his children. But they had no mitzvot in which to engage, which would enable their redemption, as it says, “"Your breasts were firm, and your hair had sprouted, but you were naked and bare” (of mitzvot). (Ez. 16:7) The Holy One gave them two mitzvot — the Passover offering and circumcision to engage in for their redemption, as it says, “And I passed by you and saw you steeped in your blood.” That is why God commanded the taking of the Passover four days before its slaughter. For reward is only given for an act. Rabbi Eliezer Hakappar b’Rebbe⁷⁵ said, “Were there not commandments in the hands of Israel already? There were four commandments which made them surpass the whole world. They were not suspected of illicit relations or slander, they did not not change their names or language…. So why did the taking of the Passover offering precede its slaughter by four days? Because Israel was steeped in idolatry in Egypt, God said to them, “Set aside your hands from idolatry and cling to the commandments. (Ex. 12:2.)⁷⁶ translation in Sefaria

footnotes: ⁷¹ The issue here has to do with the proper order of the two verses from Ezekiel. In the Ari’s Haggadah ⁷² Mechilta D'Rabbi Yishmae ⁷³ In Exodus 12:21, we read, “Set aside and take out lambs for your families.” Why does set aside precede take? ⁷⁴ Roman tanna of the second century; born in Judea; probably a pupil of R. Ishmael, and certainly a contemporary and friend of his pupils R. Josiah and R. Jonathan. ⁷⁵ Eleazar ha-Kappar was a Jewish of the fifth and last generation of the Tannaim era. He was a colleague of Judah haNasi, and was in the company of him occasionally. ⁷⁶ Most of this is a direct quote from the Mechilta

Before I explain the Haggadah, it is necessary to understand the disagreement between Rabbi Matya ben Heres and Rabbi Eliezer Hakappar. Their disagreement is similar to that of the rishonim of France and the Ramban about whether our forefathers and their offspring were considered Israelites or were judged as Noahides before the giving of the Torah. The rishonim of France held an opinion similar to Rabbi Matya ben Heresh; until the giving of the Torah at Sinai they still had the status of Noahides. Noahides’ thoughts are not linked to their actions⁷⁷ as Tosafot wrote in the first chapter of Kiddushin. As a result they did not have mitzvot that made them worthy of redemption as a result, the Israelites were still judged as Noahides at this time...they did not have any actions in their possession (only thoughts or good intentions) . Because of this they were commanded regarding the blood of Passover and the blood of circumcision. Rabbi Eliezer ben Kapar disagreed and held the same opinion as the Ramban would (later) hold; when Abraham was circumcised, he and his offspring took on the status of “Israelite/Jew” whether the law was more lenient or stringent. If so, they had commandments in their possession (they were not suspected of sexual infractions, they didn’t change their names, they didn’t change their language and they didn’t engage in gossip). Even though these were passive mitzvot, since they had the status of Israelites, they were given credit for these commandments. As long as a Jew doesn’t transgress, their good intentions are joined to their actions and they are considered to be filled with commandments. I learned in the book called Gur Arye, why these two mitzvot, Pesach and circumcision, were singled out and why the Passover offering was set aside four days before its slaughter. The sages answered that at the time when the Holy One spoke to Moses, He told him, “Tell Israel to slaughter the Passover offering.” Moses said, “Master of the Universe, how will they be able to do such a thing since the sheep is considered an Egyptian god?” God said, “By your life, Israel cannot leave here until they slaughter the lamb in the presence of the Egyptians in order to show that the god of idolaters is nothing.” One might ask, how could Moses say, “How can they do such a thing,” since he knew that God would protect Israel from evil? Furthermore, why couldn’t they leave Egypt until they slaughtered the Passover offering before the Egyptians? The rabbi mentioned above commented that when Samuel said “How can I go? If Saul hears of it, he will kill me,” ( I Sam. 16:2) ⁷⁸ one can answer, “where danger is permanent it is different.”⁷⁹ They also said that miracles occur for those who are ready to give their lives to sanctify God's name. Moses, then, said “How are they able to…” since danger was constant at that time, and God answer, “They cannot leave here until they slaughter…” because they needed a miracle that would only occur if they slaughtered the offering before the Egyptians, which would have been risking their lives for the sanctification of God’s name. We can now understand the statement of Rabbi Matya ben Heresh. He was of the opinion that they needed to completely risk their lives and therefore God commanded them to perform the Passover offering and circumcision. We are taught that a sick person or a non-circumcised person should not offer the Passover sacrifice. It is known that the pain of circumcision lasts three days after it is performed. That is why they offered the sacrifice on the fourth day. Since they offered the sacrifice on the fourth day after the initial pain of circumcision, there is a question of the risk of death for the sanctification of God’s name. Regarding the people of Shechem who took Dina, Jacob’s sons told them to circumcise themselves and then they came on the third day and killed them. It would appear that the risk to lives of the Israelites would have happened if they brought the sacrifice and then were circumcised. But the Israelites tied the sheep to their bed posts for four days as they writhed in pain from circumcision. This explains the statement of Rabbi Matya who said that they performed the commandment of Passover and circumcision as an act of Kiddush Hashem, risking their lives in the sanctification of God's Name. They then waited four days in order to risk their lives. This is the essence of his explanation.

footnotes: ⁷⁷ See BT Kiddushin 40a for the idea of אין מחשבה טובה מצטרפת . Not clear what the source of the Tosafot is. ⁷⁸ Regarding King Saul ⁷⁹ BT Yoma 11a When a king makes decrees , one should not rely on miracles to save you.

Following this approach it is possible to explain the Midrash. The Midrash prefaces the first question with, “For what do we preface the taking of the Passover offering to its slaughter by four days?” The commentators point out the use of this expression, “For what,” (mipnei mah) since it could have said *“*Why (lama) does taking the Passover offering come before its slaughter?” It implies that there were a number of different reasons for this order and he wishes to know the main reason. It might be that these four days were meant to repair what was impaired in the four parts of the individual: life force (nefesh), body (guf), spirit (ruach) and soul (neshamah); they are referred Nagr"an⁸⁰ and Neshamah - the four parts of the individual - the life force, spirit, the body and the soul. as in, “A quarrelsome person alienates his friend,” (Pro.16:25) The Israelites erred by worshiping idols causing harm to the four worlds,⁸¹ and Asiyah. and the four days were meant to unify the four letters of the divine name which were damaged. Because of all the possible interpretations, the Midrash asks, mipnei mah? “What is the primary reason that the taking preceded the slaughter?” It is to teach us that there are many explanations, some of which are at the heart of the matter and some which are not answers to the question. Therefore, Rabbi Matya ben Heresh comes to say that it was necessary. It must be the choice of language, they took it four days before… was to risk their lives in the sanctification of God’s name. And they had to circumcise themselves and allow three days to pass in order to heal since one can not make a sacrifice when one is ill. The four days were necessary; without them the sacrifice would not have been enough. Rabbi Eliezer HaKappar held that they had performed mitzvot. The four days were necessary because they were steeped in idolatry as one who transgresses the commandments, rejects the yoke of the commandments, denies the covenant, and is contemptuous toward the Torah.⁸² These were Israel’s four sins - they atoned for them through the four days in which they risked their lives for the sanctification of God’s name and they atoned for the four transgressions.

footnotes: ⁸⁰ נרג"ן is an abbreviation of Nefesh Ruach Guf ⁸¹ , אבי"ע The abbreviation stands for Atzelah, Beriyah, Yetzirah ⁸² Pirke Avot 3:11

This is similar to what is stated in *Pesikta Rabbati,*⁸³ on weekly Torah readings and those read on special occasions. The term “rabbati” (great) is meant to distinguish the work from the earlier and smaller Pesikta d’Rav Kahana. Pesikta Rabbati contains midrashim from Pesikta d’Rav Kahana and other earlier sources. (Sefaria) “Speak to the whole community of Israel and say that on the tenth of this month, (each of them shall take a lamb for each family, a lamb for each household).” (Ex. 12:2) This would only make sense for the one who dwells in the home; yet you say that they were kept from the tenth. It teaches us that the lamb was tied to a bedpost from the tenth of the month. When Egyptians entered the Israelite homes and saw the lamb tied to the bedpost, they would faint (lit., their soul left them). If the previous statement is correct that they tied to the lamb to the bedpost in order to sanctify God’s name since they were still in pain from the circumcision and the Egyptians would see that they were vulnerable, then the Israelites would become faint and they would risk their lives for the sanctification of God’s name. Rabbi Moshe Alschikh,⁸⁴ of blessed memory, writes that every commandment that a person performs sanctifies a limb of the body with which the person performs the mitzvah. The limbs allude to the 248 positive commandments for there are 248 limbs of the body. Martyrdom is equal to the entire body because one turns over one's entire body at once in the sanctification of God’s name. While the Israelites were in Egypt worshiping idols they damaged their entire bodies so that they were called dead even in life. Even though they were forced to do so, the worship of idols is considered a denial of the entire Torah so that one damages his/her entire body and is called “dead.” God wanted to give the Israelites merit and so he gave them the blood of circumcision and the blood of the Passover offering in order that they might risk their lives in the sanctification of God’s name. In so doing they would sanctify their entire bodies all at once so that they would live and not die. The verse that is quoted, “By your blood live, by your blood shall you live,” refers to the blood of circumcision and the blood of the Passover sacrifice. Through them they would sacrifice themselves all at once and live since in the past they had worshipped idols and were considered ‘dead.’ Through the repetition of the words, “By my blood you shall live,” in this verse, we explain: Aleph - The reason they were commanded to offer the Passover offering and then to circumcise themselves was so they would offer themselves as a way of sanctifying themselves to God and thereby repair their bodies.

footnotes: ⁸³ Composed in Talmudic Israel (c.600 - c.900 CE). Pesikta Rabbati (“Great Sections”) is a medieval book of midrash ⁸⁴ Moshe Alshich (1508–1593), was a prominent rabbi, preacher, and biblical commentator in the latter part of the sixteenth century. (Wikipedia)

Bet - The sages explain the exact iorder of the words in the Midrashim. They said, “The blood of the Passover offering and the blood of circumcision.” It should have said, ‘the blood of circumcision and the blood of the Passover sacrifice,’ since they were circumcised first⁸⁵ or they should have put circumcision first because it is the cornerstone of Judaism and our forefather Abraham and his offspring were commanded regarding this first. It is possible that the sages wished to imply what is stated in Exodus Rabbah.⁸⁶ The Israelite men did not want to be circumcised, so God called the winds from four directions that had blown through the Garden of Eden. These winds attached themselves to the Passover offering. All of the Israelites came to Moses because they wanted to eat the Passover offering. Moses said to them, “If you are not circumcised you cannot eat the Passover offering.” They immediately agreed to be circumcised, thus mixing the blood of circumcision with the blood of the Passover, as it is written, “Through your blood, live!” .... That is why the blood of the Passover is mentioned and then the blood of circumcision and it is also the reason for the double language בדמיך חיי. First, they agreed to circumcision so they could participate in the Passover offering and then they slaughtered the Passover offering.

footnotes: ⁸⁵ This would have been the order in which they occurred. ⁸⁶ Shemot Rabbah 19:5

Gimel - There is another reason Israel was commanded regarding the Passover offering first and then circumcision. Our forefather, Abraham, was commanded to circumcise himself and his offspring, as is written, “As surely as I have established My covenant with you...” (Jer. 33:25-26) According to the author of *Amudeha Sheva,*⁸⁷ God created all wild and domestic animals and birds with different physical characteristics distinguishing the forbidden from the permitted. But with humanity God made no differences between human beings. Therefore God commanded Abraham to circumcise himself and his offspring so that they would be different in form from other humans.They were created without any differences so that human beings should not say that two powers created human beings. In this way the author of Amudeha Shiva taught that circumcision implies both the divinity of God and God’s unity. It is possible now to say that this is the reason why the Passover was commanded first and then circumcision. Since they were a nation within a nation, both of which worshiped idols, therefore God commanded them, “Set yourself aside from idolatry and take a lamb…” In this way they would make the god of Egypt a desolation and a humiliation. And so that they wouldn’t have reason that there must be two powers in the universe, one that performs good and one that does evil. They were commanded to circumcise themselves since there was no difference in form between human beings as there is among the animals and the birds. Circumcision proves God’s divinity and it for this that we say, בדמיך חיי:

footnotes: ⁸⁷ Bezalel ben Shlomo 1640-1691

Dalet - There is another reason (for placing the Passover before circumcision) that has been stated a number of times in this commentary. Because of the severity of the subjugation, the Israelites left Egypt earlier than the time that was decreed. God evaluated their years of suffering to be included in the rest of their years of exile. This makes sense if the Israelites were considered God’s children; then God would have seen harshness as adding to the time that they were enslaved. As the Zohar states, if they preserve my covenant, they will be considered my children. Therefore, it was for this purpose that they were commanded to offer the Passover offering in order to separate themselves from idolatry. How could they be considered children if they worshipped idols? Even if they were called “depraved children,” (Is. 1:4) according to Rabbi Meir⁸⁸ they would still be considered God’s children. Because of God’s great love, He subtracted the harshness of subjugation from the number of years. It was for this that they separated themselves from idolatry. The blood of circumcision and the sacrifice became the blood of love.. Thus, through the covenant of circumcision they were called children, and through it they were able to leave before the allotted time. This is hinted at by the words Pesach and Milah. The word Pesach comes from the word for hopping since they hopped to the end of their subjugation because of their status as children which the circumcision made known.

footnotes: ⁸⁸ BT Kiddushin 36a - Rabbi Meir says: Either way you are still called sons, as it is stated: “They are foolish sons” (Jer. 4:22). And it also states: “Sons in whom there is no faithfulness” (Deut. 32:20). And it states: “A seed of evildoers, sons who deal corruptly” (Is. 1:4). And it states: “And it shall come to pass that, instead of what was said to them: You are not My people, it shall be said to them: Sons of the living God” (Hos 2:1).

Hei - Here is another reason. It is known that it was through circumcision that they became holy. As it states, “The one who sanctified him from the womb”⁸⁹ - this refers to Isaac who was circumcised at eight days and became a chariot for the Divine Presence. He was inscribed for Sovereignty (malchut), the signature of Shadai, besides the tetragrammaton … As the Kabbalists wrote at length… The commentators wrote the reason that the Israelites left before the completion of the 400 years was because they were sanctified through the act of circumcision, and sanctification abrogates slavery while the Passover offering separated them from idolatry and also sanctified their entire bodies as the sages stated, circumcision caused them to be sealed and written for life and the kingdom of heaven. Thus, it was through this that they were excused from subjugation and they went forth from exile.

footnotes: ⁸⁹ BT Shabbat 137b

Vav - There is yet another explanation for placing the Passover offering before circumcision based on what the sages and the commentators wrote in a number of places. There is a debate between the nations and Israel. The nations were of the opinion that acts of heaven are greater.⁹⁰ The nations argued that if God didn’t want idolatry, He would have abolished it. Israel argued that human actions are preferable to God. God desires righteousness so He can reward his creatures when they uproot idolatry. This is the reason for circumcision. Human beings weren’t created circumcised because God prefers human action. God commanded Israel regarding the Passover offering and circumcision; the Passover offering was meant to separate them from idolatry, as Scripture states, ““Go, send forth your hands to pick out lambs for your families…” (Ex 12:21) Send forth your hands to separate them from idolatry so that people will not say that divine works are favored. If God does not desire idol worship why didn’t He abolish it? It was so that Israel could fulfill the covenant and circumcision was commanded because human actions are preferred by God. Through this debate we can understand the sages’ statement: when the Israelites left Egypt, they renewed their covenant by performing acts of kindness with one another.⁹¹ frequently mentions in his writings. Apparently its source is Tanna D’Bei Eliyahu 24:1 בא וראה מה בין יוצאי מצרים שהן מזרע של יעקב ובין העכו"ם שהן מזרעו של עשו יוצאי מצרים מצוה אחת היתה בידן והיתה לפני הקב"ה נוח הרבה יותר מן מאה מצות ומהו המצוה אחת שהיתה בידם שעשו כולם אגודה אחת וכרתו ברית לגמול חסד זה עם זה Why did they see fit to act thus when they left Egypt, establishing this covenant? Until now Israel assumed that heavenly actions were preferred by God; as a result they were reluctant to perform acts of tzedakah and lovingkindness. They assumed that if the Holy One loved the needy, He would support them. But now they knew that human actions were preferable to God since they were commanded to offer the Passover offering and to circumcise themselves, since a heavenly proclamation made known that human actions are preferable and they received merit for getting rid of idolatry and performing circumcision themselves when the “time of pruning”⁹²) has come": The time (zemannan) has come for Israel to be redeemed. The time (zemannah) has come for the foreskin to be cut off (shettizzamer). The time (zeman) has come for Egypt to be cut off (sheyyizzamru). The time (zeman) has come for their idolatry to be torn up.” (Song 2:12) arrived, and also established a covenant of lovingkindness with one another. This was because human actions were preferable and were judged favorably as has been explained.

footnotes: ⁹⁰ Acts of heaven is a reference to nature and divine creations. ⁹¹ This is an idea that Chida ⁹² See Song of Songs Rabbah 2:12 on this verse “The time of pruning (hazzamir

Zayin - Besides the reasons for Pesach offering and circumcision, there is yet another explanation for the order of the Passover and circumcision. I read it in a letter by Echad Kadosh.⁹³h refers to a scholar well known to Chida. I was not able to identify the scholar who is quoted here. It goes like this: In Shemot Rabbah the sages comment on the verse*, ““I am Adonai your God;” (Ex. 20:2) on this condition, I took you out of Egypt.”⁹⁴ This would appear to be the opposite of what the sages stated elsewhere where they said, “This is one major reservation to the fulfillment of the Torah…”⁹⁵ The Rashba⁹⁶ writes, because of this the people of Israel were punished when they received the Torah that the land would be given on condition (that they observe it).⁹⁷ unconditionally but because they sinned (at the Golden Calf) they were given the land conditionally based on their allegiance to the Torah. Where is this condition found in the Torah? God swore to our ancestors that He would give the land to our offspring unconditionally. Rabbi Moshe Alsheikh⁹⁸, was a prominent rabbi, preacher, and biblical commentator part of the sixteenth century. adds that God did not give the Torah to our ancestors as an inheritance but as a gift. Gifts can have an expiration date in which the giver says, “And afterwards it shall be bequeathed to another person…” This is not sufficient explanation: first, “a set period” is not found in connection with Israel living in the land; if it was only given to them for a defined period of time it would have been specified in the Torah. Furthermore in Parshat Lech Lecha we read, “I assign the land you and your offspring after you sojourn in...as an eternal possession...” (Gen. 17:8) However it is possible that the conditional nature of the land was hinted at in the last part of the verse, “...and I will be your God,” (Gen. 17:8) In other words: I will give them the land on the condition that I continue to be their God. In this connection it is stated, “And this is the reason why Joshua circumcised them…” (Jos 5:4) But this is difficult because this is speaking about circumcision and Abraham had already acquired the land (before circumcision) as it states, “Rise up and travel throughout the land…” (Gen. 13:17) and later in the Covenant of the Pieces, it states, “On that day God made a covenant with Abram…” (Gen. 25:18)⁹⁹ There is no mention there of any conditions for possession of the land nor is possession given to anyone else. Further, even if we say that in the Covenant of the Pieces, the land was given on condition, why was it necessary to mention it again in connection with circumcision, “I gave the land to you and your offspring afterwards ....” The sages give a reason why the Exodus is mentioned several different times; One reason appears in Ketubot 44a regarding contracts: Rav Naḥman said: When two documents that are produced one after the other, the second nullifies the first....if he added a palm tree to it, he wrote it as an addition.”*** If he wants to collect one of them he may do so; if he wants to collect the other, he may do so. Similarly, iIn the Covenant of the Pieces, God gave the land to the people on the condition that they be in exile 400 years, as stated, “Know well that Your offspring shall be strangers in a land…400 years.” (Gen. 15:13) However when the circumcision was performed God returned and gave the land to Abraham and did not mention the condition of exile. He then gave the land to them as an inheritance but God did mention a condition, “that I shall be your God.” The intention in these two promises was that if they wanted one they could collect one and if they wanted the other they could collect the other.¹⁰⁰ The reason, then, for the premature Exodus was in fulfillment of the statement, “And when you have freed the people from Egypt, you shall worship God at this mountain.” (Ex. 3:12) Israel was “one nation living in another nation,” both nations being idolaters. Because they would have to suffer the pain of subjugation for 400 years and this was very difficult, they accepted the other condition, circumcision, in which God made a condition, “I will be to them a God,” without continuing subjugation.

footnotes: ⁹³ Literally “the holy one.” Echad Kados ⁹⁴ Exodus Rabbah 29:3 ⁹⁵ See BT Shabbat 88a The first statement suggests we are obligated because God redeemed us while the second statement suggests that because we were forced to accept the Torah at threat of life, then our obligation is questionable. ⁹⁶ Shlomo ben Avraham ibn Aderet (1235 – 1310) was a medieval rabbi, halakhist, and Talmudist. He is widely known by the Rashba acronym of his title and name: Rabbi Shlomo ben Avraham. ⁹⁷ Possibly they were supposed to receive the Torah ⁹⁸ Moshe Alshich, (1508–1593), known as the Alshich Hakadosh (the Holy) ⁹⁹ The whole verse: On that day Adonai made a covenant with Abram, saying, “To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates: ¹⁰⁰ In other words - either they could inherit the land after 400 years or they could inherit through circumcision by making God their God.

According to this interpretation, we can explain the verse, “Let us travel a distance of three days into the wilderness to sacrifice to the LORD our God.” (Ex. 3:18) Why did Moses ask to travel a distance of three days? He should have asked to leave and never return! However, it is possible to explain this based on a disagreement among the Rishonim in Ketubot in which we have said ‘if he wants this he may collect it and if he wants the other he may collect it.’ According to Rashi and the Rif if he wrote a second addition that said, if he wants he may collect one or the other, then it is not as if both documents exist but if he want to accept the first contract he can accept the field without the palm tree and if he chooses the second he can do so with the tree. The Rosh, on the other hand, held, the second contract does not annul the first contract. Rather the second was written as an addition and the first one remains in effect so that he can take the palm tree*.* Now, the Covenant of Pieces and and the Covenant circumcision are like two contracts that were given to Israel regarding the land. In the Covenant of the Pieces, the land was given on the condition that Israel be subjugated for 400 years. At the time when the Covenant of circumcision was made, the land was promised as long as they accepted God’s divinity. According to Rashi and the Rif the matter depended on Israel’s desire; if they wanted they could accept the land through the the Covenant of the Pieces and fulfill the condition of slavery for 400 years, or if they wanted they could accept the contract given at the time of circumcision and fulfill the condition through their acceptance of God and be excused from exile. But according to the Rosh and his students both contracts were in effect and they received both conditions - exile and the acceptance of the yoke of the kingdom of heaven. It is possible that at the time of the Exodus, the people consented and chose to accept the covenant regarding circumcision, with the condition of accepting the yoke of God’s kingdom so they would be exempt from the exile. According to Rashi and the Rif, God in His mercy understood Israel’s intention and annulled the subjugation and exile since they accepted the conditions of the second contract. This explains why God placed an obligation upon them to tell the story of the Exodus and that each day a person must mention the Exodus since it is the cornerstone and foundation of their faith. When Israel left Egypt they abrogated the Covenant of the Pieces because they wanted to fulfill the second contract in which they affirmed God’s divinity according to the Covenant of circumcision. That is why there is an obligation for people to tell the story of the Exodus from Egypt. For they went for with a mighty hand before their time. We must always recall the Exodus for we accepted the second contract...this is the reason that in so many places it states, “I took you out of the land of Egypt to be God,” and why in the incident of the Golden Calf God became furious enough to destroy “Your people who You took out of the land of Egypt…” In Egypt they had agreed to fulfill the covenant of circumcision which meant accepting God and abrogating the Covenant of the Pieces. It is also the reason God said, “I am the Lord your God who took you out of the land of Egypt, the house of bondage…” and one does not say, “Who created you,” for the Exodus is the time when they accepted God’s divinity and agreed to fulfill the second contract given at the time of circumcision.

Moses wisely asked Pharaoh, “Now let us go a distance of three days…” (Ex. 3:18) Israel wanted to attain the land through the second covenant that was given at the time of the circumcision and to abrogate the first one which was the Covenant of the Pieces so that they could end the exile. According to the opinion of the Rif and Rashi, they knew that the law might be according to the opinion of the Rosh, so that both contracts would remain in effect and they might have to remain in exile even if they accepted the Divinity of God. Therefore they asked to travel a distance of three days outside of Pharaoh’s authority so that they would not be bound to him. They would then be far enough away from Pharaoh’s so that his hold on them would be weakened. They would be within their own authority and could establish the second contract, abrogating the first, according to the Rashi and Rif. They would no longer be slaves of Pharaoh and only then could they become servants of God, and the Covenant of the Pieces would no longer be in effect. This was the purpose of traveling three days in order that they might become free (to choose) and strengthened.

Through this explanation we can explain the order of the verses in the discussion between Moses and God in Parshat Shemot: “But Moses said to God, “Who am I that I should go to Pharaoh and free the Israelites from Egypt?” And God said, “I will be with you; that shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.” “And God said to Moses, “Ehyeh-Asher-Ehyeh.” God continued, “Thus shall you say to the Israelites, ‘Ehyeh sent me to you.’” (Es. 2:11-15) The sages commented, “Ehyeh-Asher-Ehyeh.” Eheyeh, I will be with them in this suffering, and “Ehyeh” I will be with them during the subjugation to the kingdoms. Moses then said, “Master of the Universe, why should I mention other suffering? This suffering is enough for them.” God said, “You have spoken well. Thus shall you say to the Israelites…”¹⁰¹ One must investigate the contradiction here, when making known God’s ways to Moses. God tells Moses that He will subjugate Israel to the kingdoms and yet the sages said the tablets were engraved (חרות) - freeing (חירות) them from subjugation to the nations.¹⁰² The answer to this contradiction is simple. After Israel made the gold calf and the tablets were broken, subjugation to the nations was again decreed. This is hinted at in the expression, אהיה אשר אהיה. According to our interpretation it is possible to explain why Israel was saved from subjugation by the nations, and then after the golden calf, it was decreed that they would go into exile. First, the Holy One wanted to save Israel from exile through the Covenant of circumcision so exile isn’t mentioned. If they had wanted they could have collected this reward. According to Rashi and the Rif, who said that the second contract cancels the first, they left Egypt based on the Covenant of circumcision in which they accepted the yoke of heaven. It allowed Israel to leave Egyptian exile. However, through their iniquities¹⁰³ Israel made the golden calf at Horeb and God took a different approach, following the opinion of the Rosh and his students, that both contracts had to be fulfilled. They were now obligated to go through exile and also accept God’s divinity, as an additional condition, “I shall be their God.” The condition of exile in the first contract would not be abrogated. This is what Moses had in mind when he said, “Who am I that I should take the Israelites out of Egypt…” (Ex. 3:11) He was asking, “How is it possible to take them out before the allotted time.” God answered him, “this shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.” (Ex. 3:12) In other words, now they can retract from the contract in the Covenant of the Pieces and follow the Covenant made when they were circumcised that the giving of the land shall be based on fidelity to God and nothing else. The second contract had canceled out the first; all this is hinted at in the statement, “When I take you out, etc, you shall serve, etc” However, when they sinned at the golden calf, he obligated them to both contracts as the Rosh stated. This is hinted at in the statement, אהיה אשר אהיה - I will be with them during subjugation to the nations - even though I exempted them from the first contract. When they abrogated the second contract, I established their obligation of fulfilling both of covenants, according to the ones who say that the second does not abrogate the second. This is the opinion of Rif and Rashi. Moses then said - you cannot mention the subjugation to the nations and then tell them that they will abrogate the second agreement for they are the chosen one and can not place a finger between the two agreements (and avoid both). The Holy One said, “You have spoken well! That was my thought from the beginning when I revealed to you what would be!

footnotes: ¹⁰¹ BT Brachot 9b ¹⁰² Mishnah Avot 6:2 ¹⁰³ Jeremiah 14:7

Following this approach, you can explain the following verses in Parshat Va-era: “I also established My covenant with them, to give them the land of Canaan, the land in which they sojourned. I have now heard the moaning of the Israelites...therefore, say to the Israelite people: I am Adonai. I will free you from the labors of the Egyptians …. And I will take you to be My people, and I will be your God. And you shall know that I, Adonai, am your God who freed you from the labors of the Egyptians. I will bring you into the land....” (Ex. 6:4-8) I won’t go into the nuances of language but it is possible to explain these verses according to our approach. “I also establish my covenant...to give to them…” This hints at the Covenant of the Pieces, “For your offspring shall be strangers,” (Gen 15:13); this refers to the land of their sojourn. “I have now heard the moaning of the Israelites…” In other words, I have seen that it is not possible for them to live in exile for 400 years and one must worry that they might become impure. “Therefore, say to the Israelite people: I am Adonai.” This name implies compassion. It teaches that it is better to choose the second contract made when Abraham was circumcised. “I will free you…and I will take you to be My people, and I will be your God,” based on the terms of the covenant of circumcision, according to Rashi and the Rif who claimed that the second contract cancels out the first one. Here too, the second contract (circumcision) cancels the first one which demands exile. And as opposed to those who say both contracts must be held in effect, it was through the attribute of mercy that God chose this approach. “And you shall know that I, Adonai, am your God who took you out...,” (Ex. 6:7) In other words, For I am Adonai, the One associated with mercy. Because I am your God, I will take you out of Egypt. “And I will bring you to the land,” according to the conditions of the second contract. There is still reason to judge according to the second point of view (of the Rosh). According to the Rosh, both contracts are in effect, and because of God’s anger I will reign over you so that you will still be in exile. But this too is the attribute of mercy for you, that I abrogated the first contract and established the second one and it is through the acceptance of the yoke of Heaven that you will be freed from exile. This also explains the verses in Parshat Nitzavim, “All nations will ask, “Why did Adonai do thus to this land? They will be told, “Because they forsook the Covenant of Adonai, the God of their ancestors, made with them when He freed them from the land of Egypt. They turned to the service of other gods and worshiped them… Adonai cast them out into another land, as is still the case.” (Deut. 29:23-25, 27) This implies that God became angry because he was compassionate with them and took them out of Egypt, abrogating their exile and establishing a second Covenant with them. It was for this that he made a covenant that they should serve God according to the conditions made at the time of the circumcision, and yet they went and worshiped other gods. Therefore God’s anger blazed and He chose to making both contracts apply “and he cast them out…”

Continuing, it is also possible to explain Judges, Ch. 6, based on this interpretation, “I brought you up out of Egypt and freed you from the house of bondage….And I said, ‘I Adonai am your God. But you did not obey me.” (Judg. 6:8-10) as well as 1 Kings, Ch. 9, “they shall be told, ‘It is because they abandoned Adonai, their God, who freed them from the land of Egypt, and they embraced other gods and worshiped them, ” (1 Kings 9:9) and similar verses. They can be explained according to our introduction. Also in other places we will explain according to this introduction.

This might explain the intended meaning of the statement in Berachot,¹⁰⁴ (Ex. 11:2) ““Speak, please [na], to the people.” Na is an expression of supplication. The Israelites asked to borrow from his or her neighbor objects of silver and gold. Do so, so that the righteous one, Abraham, could not say that God fulfilled His decree, “They enslaved and afflicted us,” but He did not fulfill, “Afterwards they left with great wealth.” According to our interpretation, one might (mistakenly) think that the 400 years began with Isaac; this is referred to in the verse, “For a sojourner shall your offspring be…” One might say that the sojourn began with Isaac and the enslavement with the offspring of Jacob, after which the tribes were set free. However, according to what has been said, the land of Israel was held in Israel’s possession (and bread that falls in a pit is never found)¹⁰⁵ For the All-Merciful said, “You shall be a stranger in a land not their own,” while our forefathers, Isaac and Jacob, lived most of their lives on the holy land, the years of their sojourn were not included in the 400 years that Israel was in Egypt. The decree did not begin until Jacob and his offspring went down to Egypt, Only then were their lives counted in the sojourn and the slavery adding up to 210 years, “In a land not their own.” The Holy One had compassion for Israel. God hinted at this by canceling the first contract, the Covenant of the Pieces, and establishing the second contract of circumcision whose condition was accepting God’s divinity. By doing so God cancelled the exile earlier. When they left, the Covenant of the Pieces had already been abrogated. But God, in His love for Abraham, did not want him to think that since the 400 years were over, that they fulfilled the decree of enslavement and oppression from the time of counting from the birth of Isaac and Jacob and the tribes, God had not kept the promise of giving them great wealth. Therefore, God asked the Israelites to request wealth from the Egyptians. The truth is, the sojourn was only based on the time in Egypt and even though the original Covenant of the Pieces had been cancelled, they were still allowed to leave with wealth so that there would be no reason to object…

footnotes: ¹⁰⁴ BT Berachot 9a ¹⁰⁵ This is apparently a popular saying in the Talmud. Its exact meaning here is uncertain. See BT Berachot 56a and Shabbat 66b

Let us return to the original matter, why the Passover offering is mentioned before the circumcision. The main reason that the Israelites left Egypt before the allotted time was because the Covenant of the Pieces was abrogated. The Israelites chose the second Covenant of circumcision which was conditioned on their acceptance of God. One gift was conditioned on the acceptance of the other.¹⁰⁶ Thus, when God commanded them, “Go set aside and take the lamb…” (Ex 12:21) This meant “set aside idolatry” by offering the Passover sacrifice. By slaughtering the Passover offering they rejected the false gods of Egypt. Circumcision was necessary because now they entered into the second contract; it established the new contract. Through it, we can understand the statement which I brought above: “The Holy One said to Moses, ‘By your life they shall not go forth from Egypt until they slaughter the Passover offering in front of the Egyptians so that they know that the gods of Egypt are nothing.’ The Exodus depended on fulfilling the contract of circumcision which included the condition of accepting God. From this we can conclude that there could be no Exodus until they slaughtered the Passover offering and made known to Egypt that there is only one God and that Israel took upon themselves to worship only God according to the conditions of the second contract. Also, that the Covenant of the Pieces had been cancelled calling for exile. Israel slaughtered their god and served their own God in order that it might be known that the reason for their Exodus was so that all would know God’s ways are just and righteous.

footnotes: ¹⁰⁶ See BT Sanhedrin 94a

I have used this explanation to interpret, “We were slaves to Pharaoh,” above. The intention of the passage, “We were slaves… and Adonai our God….” was actually to show that we affirmed God’s divinity through circumcision, and that the original contract was abrogated, the Covenant of the Pieces, which included the condition of 400 years of exile. The statement, “Adonai our God took us out,” implies that after we accepted God’s sovereignty, God took us out with a strong hand even though Pharaoh wanted us to complete the 400 years. Pharaoh did not realise that the conditions of the contract had changed. That is why God had to bring them out “With a strong hand.” This was already hinted at when Moses said, “Let My people go so that they may serve me.” In other words, now that they have a second contract and have accepted God, let the people go, so that they can serve God. But there is a major problem with this: granted, if Israel accepted circumcision and the condition of worshiping only God then it should be enough to remember the Exodus. However, because they worshipped the golden calf, they angered God so that they had to fulfil both contracts of serving God and also be in exile, subjugated to the other nations. What then was the point of mentioning the Exodus from Egypt and the commandments of Passover night? Aren’t they extra since we lost our way and had to go back into exile? That is why the Haggadah says, “If the Holy One had not taken us out…” That is, even though we went back to being subjugated to the nations, “If God had not taken us out…” we would have sunk in the fiftieth gate of impurity and we would never have been able to rise up. Had we not left Egypt when we did we would have been lost. That is why we must observe the laws of Passover on this night. And that is why these verses (from Ezekiel) that were brought are correct, “By my blood live.” We have already learned that God commanded Moses that if they should abrogate the Covenant of the Pieces with its condition of exile and that they should fulfill the second Covenant of circumcision. That is why the verse states, “I said to you: “Live by your blood.” Yea, I said to you: “Live by your blood.” (Ez. 16:6) It taught that God in His compassion said that he would also keep the second covenant through the commandments of Passover and circumcision.

“I let you grow like the plants of the field.” (Ez. 16:7) One might explain this according to what the sages stated in Hullin 60a: It is stated ““after its kind**”** (Gen. 1:11), regarding trees; the grasses drew an a fortiori (kal Vachomer) inference with regard to themselves….” The commentators wrote that the spoils taken in Egypt were absolute proof that the Egyptians did not rule over the Israelite wives. Regarding Abraham and Sarah it is stated, “I herewith give your brother a thousand pieces of silver; this will serve you as vindication before all who are with you....” (Gen 20:16) Further, Ashkenazic sages wrote that the reason that Moses and Aaron brought about the Exodus rather than God was because when God performs a miracle (like the conquest of Jericho) then the booty would belong to God. God wanted Israel to take all the spoils from Egypt, therefore He sent Moses and Aaron to take the nation out. God was only responsible for the plague of the first born. God wanted to distinguish them… This is the explanation of “I let you grow like the plants of the field.” The verse hints the Israelites guarded themselves against unchastity just as the green plants of the field were separated each “into their own kind.” And if you ask, “What does this prove? The nations might question this by saying, “If the Egyptians ruled over the bodies of the Israelite men how much more so could they have ruled over their wives.”¹⁰⁷ One could answer, “they became highly ornamented.” (Ez. 16:7) In other words, The Israelites merited the spoils in Egypt and at the sea which are called עדי עדיים¹⁰⁸ there were two spoils in order to fulfill His promise, “And afterwards they shall go forth with great wealth.” It should have been enough to give them just one source of spoils and to have fulfilled it at the sea. The spoils that were taken in Egypt were a sign that the Egyptians hadn’t taken advantage of their wives; this is referred to by the expression בעדי עדיים since there were two sources of spoil. It is because they guarded themselves from unchastity as we learn from the verse regarding Avimelech who gave a thousand silver coins to Sarah as a testimony to prove that he had not touched her. This is also the reason for the expression ,שדיך נכונו, “Your breasts become firm.” This is a reference to Moses and Aaron, since Moses and Aaron were prepared to take them out of Egypt rather than the Blessed One. This was so even though “Your hair grew;” they had reached the end, as the sages explain, if God had taken them out of Egypt by His own hand, all the spoil would have been Holy. Here it must be that they claimed the spoils for two reasons: because they were poor and lacking all good and the second reason, as testimony that the Egyptian had not molested their wives. “And she was naked and bare;” that is, this must mean that it be carried out by Moses and Aaron who are hinted at in the expression שדים נכונו. For two things have befallen you (Is 51;19): nakedness and in need of money. This is so even though the Magen Avraham (above) explained that the Israelites were wealthy both explanations have a basis according to those who interpreted it thus. And further, “And naked” is understood as the ones who ruled over their wives. But two spoke in the name of the God - is a reference to Moses and Aaron who helped to take them out… (?)

footnotes: ¹⁰⁷ See Rashi on Numbers 26:5 ¹⁰⁸ The exact meaning of this expression is not clear. See Rashi on Ezekiel 16:7 - Heb. בַּעֲדִי עֲדָיִם, [a form] expressing perfection. But Menachem explained בַּעֲדִי עֲדָיִם as related to the word עַד, eternity, as (Isa. 26:4): “Trust in the Lord forever (עֲדֵי עַד)”; enjusque a s(i)egle in Old French, to eternity . Dunash, however, interpreted it as a word for ornaments.

We can now explain the order of these verses:¹¹⁰ the verses are switched around in order. Chidah, using the Sephardic tradition, places them in their proper order. “When I passed by you I saw you wallowing in your blood, I said to you: “Live In your blood.” Yea, I said to you: “Live by your blood.” I let you grow like the plants of the field; and you continued to grow up until you attained to womanhood (b’adei adaim)¹¹¹ and your breasts have become firm and your hair sprouted. You were still naked and bare. when I passed by you [again] and saw that your time for love had arrived. So I spread My robe over you and covered your nakedness, and I entered into a covenant with you by oath—declares Adonai; thus you became Mine. ” (Ez.16:6-8) These verses appear to be redundant and there are grammatical problems with them. Based on what is written above it is possible to explain them as follows. “When I passed by I saw you wallowing in your blood…” That is, “Your hair is like a herd of goats (eezim).” (Song 4:1) This can be read as, For You suffering is as fierce (aza) as death as a result of terrifying (tzaarayich) and mighty slavery.¹¹²) and your suffering (tzaarekh). Also goats means Eezim and mighty is Eezim. Thus the verse is transformed from your hair is like a herd of goats becomes Your suffering (during Egyptian slavery) is mighty. God sees the blood of the Israelites shed as he pass by. “Yea, I said to you, ‘Live by your bloods,’” The blood of the Pesach offering and the blood of circumcision. The blood of the Pesach offering served to separate the people from idolatry, and circumcision was meant to help the people cling to God and preserve their covenant. Since they are the children of God, their years of subjugation equaled the full 400 years as was explained above. The years that made up a larger accounting in the number of years that they were supposed to be enslaved. This is referred to by the expression, “By your blood you shall live.” In the exile of captivity, even in life they were called dead. Further they were made to suffer by the slaughter of the male children and other acts. Now, “By your blood you shall live,” through the harshness of the subjugation they were allowed to complete their enslavement before the allotted time. Because God’s ways are mighty and God desires His servants' vindication, he did not give others the chance to say that the subjugation must complete a full 400 years. “Yea I said to you, ‘Live by your bloods,’” referred to the blood of the Pesach and the blood of circumcision which brought about the Exodus. Through the Pesach they separated themselves from idolatry and through circumcision they were sanctified themselves to God in heaven. As a result of this sanctification, they were freed of subjugation, as the sages said. Despite the years in exile, there was reason to think, God forbid, that Egypt still controlled Israel and that this was according to the decree of God. It is not fitting for the King of glory to bring about justice through subterfuge in order to liberate them from subjugation which God decreed upon them. Initially everything was revealed and God knew what would happen. Also God was the one who decreed that they would be enslaved for 400 years. To this Scripture says:**“ I let you grow like the plants of the field.” This verse alludes to the increase in number. Because they fulfill the commandment of increasing, God abrogated the decree of subjugation, “They shall be enslaved and oppressed.” (Gen 15:13) We learn this in Berachot 47b: When Rabbi Eliezer found that he did not have ten (for the grace after meals) he liberated his servant to complete the minyan. The Talmud asks, “Is it not written, “They will serve as bondsmen to you forever?”¹¹³ The Talmud says, “A mitzvah that benefits the many is different.” Just as a mitzvah that benefits many can be abrogated, as it says, “They will serve as bondsmen forever,” so too here, the commandment that benefits the many - since they were all impure - can be abrogated “They shall be enslaved and oppressed.” This is the meaning of the verse, “I let you grow like the plants of the field.” Because there were many, I abrogated the decree, “They shall be enslaved.” There is still reason to question this, since the law “They shall serve (ta’avodu) as slaves to you forever,”¹¹⁴ 47b: Freeing a Canaanite slave for the purpose of a Mitzvah is a rabbinic law. “With regard to this incident, the Gemara asks: How did he do that? Didn’t Rav Yehuda say: Anyone who frees his Canaanite slave violates a positive commandment, as it is stated with regard to Canaanite slaves: “You will keep them as an inheritance for your children after you, to hold as a possession; they will serve as bondsmen for you forever” (Lev. 25:46)? How, then, could Rabbi Eliezer have freed his slave? The case of a mitzvah is different. It is a mitzvah that comes through a transgression, and a mitzvah fulfilled in that manner is inherently flawed. A mitzvah that benefits the many is different, and one may free his slave for that purpose. (Sefaria Translation).” (Lev. 25:46) is rabbinic law, while, “They shall be enslaved (avadum) and oppressed,” (Gen. 15:13) is a Torah decree. One can abrogate a mitzvah that benefits the many. Therefore, Scripture comes to say, “And you continued to grow.” The sages take this to mean that they gave birth to sextuplets so that they numbered five times six hundred thousand. Four portions died during the plague of darkness, so that the numbers were exact. They were enslaved 86 years (five times 86 is 430), which is the number of years of the enslavement. This is the meaning of “And you continued to grow.” If you say that twins tend to be weaker in their disposition, especially when there are multiple births, what are the chances of them giving birth to 600,000 healthy children especially since the parents were weak and their labor left them injured and in poor health? To this, Scripture states,“And they became great.”** That is, they became great in power and strength, as Rabbi Isaac Abarbanel wrote: “They increased greatly, greatly” (Ex. 1:7) They increased in strength and they were not like other twins…. Since this brought about the completion of their enslavement, the Holy One, in his compassion, also had to fulfill the promise, “And afterwards they will go forth with great wealth.” (Gen 15:14) He promised them adei adaim, “Until you attain womanhood.”¹¹⁵ The the true meaning of this expression is found in the first chapter of Sota,¹¹⁶ “Do not read the verse as: Ba’adi adayim, “with excellent beauty.” Rather, read it as: Be’edrei adarim, meaning: “As many flocks.” In other words, it was not possible for them to merit, “And in the end you will go forth with great wealth.” (Gen. 15:13) This alluded to in the expression ba’adei ada’im. Since they left before the allotted time of liberation, so ba’adei ada’im is interpreted as referring to their increase which completed the time, as was said. Then the verse was applied - ba’adei ada’im - that they would inherit great wealth. The statement, “Your breasts,” a reference to Moses and Aaron, “Became firm,” in the redemption. “Your hair blossomed,” a reference to the time of the blossoming (tzemei’ach) of redemption. The reason that these reasons had to be given and to seek many calculations for the time of the redemption is because,“You were still naked and bare.” This is an allusion of the husks of Egypt, the nakedness of the land¹¹⁷ had arisen, and threatened to swallow and destroy the seed of Israel who became impure. The verses continue, “When I will pass by (va’evor) you again…” This language appears in the Bible, “Ahimaaz ran by way of the Plain, and he (vayaavor) overtook the Cushite.” (Sam.18:23) Similarly, this expression is found in rabbinic literature, “One recites a blessing before the performance (over li’asiyatan). Therefore, the expression (I pass..) here means that God did it before the assigned time. And when it says, “The Israelites were chamushim…” (Ex. 13:18)¹¹⁸, from chamesh, one fifth. They left after only one fifth of the 430 years of servitude that were predicted (86 years). But in the meantime, “And saw that your time for love had arrived.” Their increase equaled the time of redemption based on the 430 years.¹¹⁹ four fifths of the people died in the plague of darkness. Therefore, the amount of time was only one fifth of the full 430 years stated in the Bible - or 86 years of actual slavery. This was the et dodim, the time of love mentioned in Ezekiel It seems that there are two contradictions. First it took place before the allotted time of completion of the decree in the number of years - it was less. And second it was based on one fifth of the 600,000 who served one fifth of the 430 years of slavery. This is based on the opinion of the author of Parashat Derachim, on the statement, “I the Lord will speed it up.” (Is. 60:22) “So I spread my robe over you,” This is a reference to the opinion of the Rosh¹²⁰ of which we wrote above regarding two contracts. (If a person accepts a contract and a second contract is then written, according to the Rosh, the person is obligated to keep both contracts. According to this opinion, Israel was obligated by the Covenant of the Pieces, with its subjugation of 400 years; this had already been fulfilled the verse in Ezekiel states: “For your time of love had arrived…” Targum Yonatan translates this as, the time of redemption had arrived. Now they had to establish the second covenant of circumcision which involved an affirmation of God. This is referred to by the first expression, “Behold it is your time.” It is your time - the time of redemption -and a time of love, -**** like a groom coming to his bride to establish the yoke of God in the second contract. That is why the passage is written in the feminine. The revelation at Sinai is compared to the sanctification of a bride and groom. As the sages explain; “Go to the people and sanctify them. ”(Ex 19:19) V’kidashtem means marriage sanctification. “So I spread my robe over you” is similar to, “Spread your robe over your hand maiden,” (Ruth 3:9). Upon reaching the time of sanctification the bride and groom would atone for their sins, as is stated, “And I covered your nakedness.” The Aramaic translation of this verse is,”I covered your sins.” “And I entered into a covenant with you,” - the covenant of circumcision which Abraham made. “Thus you became Mine.” Any place where it uses the word lee, mine, it is a statement forever. God says, “Whether you are free or in exile you are mine. For both covenants/contracts were established according to the opinion of the Rosh.

footnotes: ¹¹⁰ He is speaking about Ezekiel 16:6-7. In some Haggadot ¹¹¹ The meaning of the Hebrew is uncertain. See note 88 above. ¹¹² Chida is playing on the connection between your hair (saarekh ¹¹³ A Canaanite slave cannot be freed. However the Talmud now answers that a slave can be freed if by doing so it benefits the larger community. ¹¹⁴ See BT Berachot ¹¹⁵ The meaning of this expression is uncertain. In the 1917 JPS translation it translates this expression as “excellent beauty” and in the Koren Bible translation as, “great attraction.” ¹¹⁶ BT Sota 11b ¹¹⁷ See Genesis 42:9, Rashi Ad locum. ¹¹⁸ The New JPS translates this as “THey were armed.” Chida gives it a totally different interpretation based on the root of this word chamushim ¹¹⁹ According to a Midrash ¹²⁰ 1250-1337 Asher ben Yehiel was a prominent Talmudic commentator, posek. He was born, lived and taught in Germany, fleeing with his family to Spain after the imprisonment and death of his teacher, Maharam of Rothenburg. He served as a leading authority in Spain alongside the Rashba. Due to the tremendous impact of his work, Hilchot HaRosh, his halachic authority was so widely regarded that he was one of three sages selected by R. Yosef Karo to serve as the “Beit Din” for his Beit Yosef and Shulchan Aruch. (Sefaria)

Now let us return to the words of the Maggid. I have seen that in the version of the Haggadah of Rabbi Isaac Abarbanel it says: ““And there they became a nation:”¹²² nation.” Abarbanel does not include the word great (gadol) here. Instead it is included in the next biblical tag, gadol vi’atzum. Thus the focus of the statement here is not on how large the nation became but that they became a distinctive nation. This teaches that they were distinguished there… “Great and mighty,” as it is written,''But the Israelites were fertile and prolific…” (Ex. 1:7).” It might be that the Maggid wanted to interpret this verse to explain the reason that Israel left Egypt before their time. The order of the interpretation is related to what is written afterwards, “We cried out to Adonai...Adonai heard our plea.” (Deut. 16:7) Therefore, it interpreted, “And they became a nation,” as “They were distinguished there…” The Israelites were separate and apart as a nation because they did not mix with the promiscuous people of other nations. This was the foundation from which the Exodus occurred. The sages state that the Exodus occurred as a result of Israel’s multitude. If there was a promiscuousness among them, their increase would have produced sinful children. The increase occurred to assist Israel and it decreased the subjugation by four fifths. That is why the passage states, “And there they became a nation.” They were distinctive and recognizable. The other nations did not consider them because Israel were a holy seed The proof that God caused them to increase is the word gadol, great, as Scripture states, “The Israelites were fruitful and increased…” (Ex 1:7)¹²³ 5. There are six words used in this verse to describe Israel’s prolific increase - this is interpreted to mean that every Israelite women gave birth to septuplets The sages tell us that the Israelite women gave birth to sextuplets. This statement is proof that there was no mixture of impurity among Israel’s offspring, for one who engages in illicit relations gives birth to lawless children. After all, the world follows its customary course.¹²⁴ God does not perform miracles where there is falsehood. If the Israelites gave birth like all other people, we could assume that they engaged in illicit practices and that the Egyptians overtook their women. But the fact that they became a “great nation,” and that they gave birth to sextuplets, must be because their behavior was sanctified since God does not perform such miracles where there is falsehood. Since this is the case, their proliferation decreased the number of years of slavery and changed the count of the decree of 400 years. Rather, the 600,000 were only enslaved for 86 years of hard labor. If you say that such prolific births are not good since multiple births are often weaker than individual births who are born healthy, Scripture states, vi’atzum, “And mighty.” This means they were born mighty so that the Israelites were both prolific but also strong. They worked together saying, “Let us make bricks, according to the decree placed on us. We will do so with great strength and a mighty hand so that their number will aid their work. After this the Maggid brought the verses from Ezekiel for the word, v’rav, and numerous. As it is stated, “I passed by you…I will let you grow like the plants of the field…” (Ez 16:6-7).

footnotes: ¹²² In both Ashkenazic and Sephardic versions of the Haggadah the biblical tag is “And there they became a great ¹²³ See Rashi Ad locum, also Midrash Tanhumah Shemot ¹²⁴ See BT Avodah Zarah 54b and Mishneh Torah, Melachim 12:1. In other words, whatever a person does will become manifest in the larger world.