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Bo - 4th Portion
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Join as we learn together
for Wednesday paras
chapter 11 verse4. Yesterday we learned
as the ninth plague of darkness happened
amongst the Egyptians and as well as
Pharaoh is warned about the 10th plague
of the killing of the firstborn. Over
here, we know that Moshe was still
standing in front of Pharaoh while God
came to him and told him the prophecy
and the instructions that he's about to
tell Pharaoh of what will happen with
the 10th plague.
Today we begin with chapter 11:4
and Mosa says and Moshe said,
"This is what God said." Now, this is
Moshe continuing to talk to Pharaoh
while he's still standing in front of
Pharaoh and telling him the prophecy and
the message that God told him because as
we learned in the previous aliyah,
Pharaoh told him and expelled him and
said, "Don't come back here again."
So, said God
at about midnight,
I will go out in the midst of Egypt.
Verse four,
while he's standing in front of Pharaoh.
This prophecy was told him
because when he left him the final time,
he did not see him again and therefore
he was still standing in front of
Pharaoh while this prophecy was told to
him. The word over here is at about
midnight. Sarashi explains
when the night splits meaning
like when it comes up.
This is a simple interpretation
to be able to explain it on its proper
interpretation
because the word in Hebrew is not the
activity is not the action of making
something in half. It is a specific time
and therefore when he uses the word
what he's telling us is the time when
the two halves of the night come to its
middle point
the rabbis explain that over here he's
telling him something deeper
like as if it will happen at midnight
and the rabbis explained that Moshe used
this exact terminology
that he said at about midnight
like at about not exactly but it could
be
it could be either before midnight or
after midnight
does not say exactly as midnight. Why
was that? Because he was concerned
maybe the astrologers of Pharaoh will
make a mistake and they'll see that it's
midnight according to their calculation
and they'll see it never happened yet.
They'll say Mocha is a liar
that knows exactly to precise it
meticulously to the moment.
He says at midnight. Therefore, when God
tells it to Moshe, he says at midnight.
However, Moshe telling it to Pharaoh
said at about midnight because they made
they made and therefore he leaves room
for the mistake before or after
verse five
at that very moment every firstborn of
Egypt will die the land of Egyp
that's sitting on the throne
until the firstborn of the maidervant
who was behind the millstones
and every firstborn animal
even the ones that were in captivity.
In some uh in some places it uses a
terminology
in our verse it says until the firstborn
of the maid servants but in other places
later on in verse 12 he uses a
terminology until the firstborn of those
that were in captivity.
addresses why those in captivity were
also smitten.
Why those in captivity were imp were hit
were were smitten by the plague of the
firstborn.
Seemingly they didn't do anything wrong.
They did not enslave the Jewish people.
They themselves were imprisoned.
They should not say that. You know why
the Egyptians are getting hurt is
because they hurt us. They put us in
prison. Therefore,
therefore the their diety, their idol
worship is the one that punished Egypt.
Therefore, they too got smitten by the
plague of the firstborn to show that it
was not because of them that the
Egyptians were getting hurt. It was
because of the Jewish people.
from the firstborn of Pharaoh until the
firstborn of the maid servants
anything that was in between the two of
them meaning it wasn't just telling us
that the firstborn of the important ones
of Pharaoh but everybody
anybody that was as low as the level in
the hierarchy of the firstborn of the
maidervants as well as the very
important ones of the firstborn of
Pharaoh's home were all included
Why did the maid servants also get
punished? What did they do wrong?
Even though technically they had no
authority to enslave the Jewish people,
but because they were rejoicing and not
only that they would follow orders of
their masters to imprison to enslave the
Jews as well as they would rejoice in
the suffering of the Jews, they were
punished as well.
Why the firstborn of the first of every
animal?
Because they would serve them as idols.
When God punishes a nation,
he also kills, he also punishes their
god, their gods. And therefore, in this
case, the firstborn animals were the
gods of the Egyptians.
Verse six,
there will be a great outcry throughout
all of Egypt
that never such and never has there been
such an outcry.
And never again will there be such an
outcry.
Verse seven,
but among all the Israelites, even
though there's going to be such an
outcry, and all the dogs in the vicinity
of Egypt will start barking ferociously,
however, but amongst the Jewish people,
they will not bark. No dog will wet its
tongue against any individual.
Not against the man or even an animal.
This is an order that you may know
that God makes a difference and
differentiates between the Jewish people
and the Egyptians.
What does this mean?
What does the word mean?
I say
that the word over here the terminology
of
means that it will not sharpen its
tongue. It will not wet its tongue.
They will not wet its tongue towards any
person. We also find this meaning this
is a terminology that will not like wet
its tongue be excited to be able to hurt
or to attack any individual.
The same thing we also find in the place
of Yeshua where it says
which over there means nobody spoke
nobody wet their tongue to speak against
another person. So the concept of or
wetting the tongue shows of an
excitement to be able to do something
against the enemy or to oppose or to
attack and that's what it means in this
case as well. The same idea we also find
in another case in the book of Samuel
where it talks about the individuals
coming to attack them
and we find it also as well in Isaiah
in the book of proverbs where it talks
about a person was sharp so sharpening
their tongue wetting their tongue or
doing something to prepare themselves to
attack
as well as we bring in Mish as well
when it wants to talk about people that
are sharp uh they have the ability to
counterbalance whatever was there. It
uses this terminology of which comes
from the word as well.
What does the word mean to separate to
differentiate to show the difference
between the Egyptians and the Jewish
people? Verse 8,
and all your servants will come to me,
and they will bow down to me, saying,
say, leave, go out, you and all the
nations
with your feet, leave, get out of here,
and only afterwards will we go. And with
that
and he left Pharaoh's presence
indigenously
meaning that he said that it being that
he Pharaoh's warning that never to see
his face again and with that he walked
out angrily
verse 8
over here in this case Moshe was
respectful to the king of Pharaoh is
safe because at the end result who was
the one that came to Moshe telling him
to Pharaoh
came to Moshe screaming to him in the
middle of the night.
Got up and leave, leave my nation.
And Moshe did not tell him at the time
of warning. And he said, "You will come
down to me and you will bow down to me."
Because he was respectful to the very
fact of the king.
What does it mean with your feet? those
that go,
those that follow your command and those
that follow your advice that they should
all leave. So the Torah says and only
afterwards we will go. We will go we
will go even though it uses a singular
terminology and not which is a plural
terminology because he says
we will leave together that when I go
everybody will leave together with me.
after he finished telling Pharaoh this
morning he left
even though Pharaoh told him earlier
leave and he tried kicking him out from
before him however Moshe first finished
what he had to say and only when he
concluded what he had to say did he
leave before Pharaoh's fa before Pharaoh
the
why now did he show this angerly tone
when he left because of the very fact
that Pharaoh tried threatening him and
telling him don't you come see me again
this angered Moshe and that's why Moshe
left with an angry uh way.
Verse Nash
and God said to Mos Pharaoh is not going
to listen to you
in order that I should be able to make
many uh so I can continue to make many
miracles amongst the people of Egypt.
Rashi
over here when we look at the words it
alludes to the multiple miracles that
will happen
is a plural that means there's going to
be many miracles
means that there's going to be more than
that that's three
which is alluding to the three miracles
number one the death of the firstborn
number two the splitting of the sea and
number three the uh drowning of the
Egyptians verse
did all the miracles
in front of Pharaoh
and God made Pharaoh's heart hard
and he refused and did not send forth
the Jewish people from his land.
Verse 10,
why does the Torah have to tell us this?
If they already did it by all the
different for miracles, why does he have
to repeat it? The reason why the Torah
repeats it
to be able to connect it to juxtapose it
to the next Torah reading which we're
about to read in the next chapter about
the laws that Moshu now we tell and tell
the Jewish people the commandments of
how to prepare for the Exodus of Egypt.
The next chapter now begins chapter 12
where Moshe comes. Moshe and Aaron tell
the Jewish people first they are told by
God about the first mitzvah given to the
Jewish people as a nation the mitzvah of
the new moon that we follow the lunar
cycle and number two and how to prepare
for the upcoming holiday and exodus of
Egypt that they will be uh celebrating
chapter 12 verse one
God says to Moshe this on the first of
Nissan at sunset
this is still in the land of Egypt
saying as follows.
I'm sorry.
God says this to Moshe and where does he
say this?
Because Aaron worked hard and he did the
miracles with Moshe.
Therefore, he was sheared together in
this honor that the first mitzvah
that in this case I'm sorry that he
included he was included with Moshe by
being told the first mitzvah to the
Jewish people
this was told in the land of Egypt.
However, outside the city walls
was this outside city walls or inside
city walls. If we saw before that it
told us in the verse that I would go
outside the city.
It was such a simple prayer that he was
asking that God should take away a
plague. He said I will only do it when I
leave the city
because it was full of idol worship.
How much more so if this was more of a
holier commandment like how much more so
that he walked outside city limits?
Though it may have been in the land of
Egypt, but it was outside the city
limits as we see before that even when
any time that Moshe would pray to God,
he would leave the city and only ask God
then to stop the plague. How much more
so this commandment was also given
outside city limits as well.
Verse two, what was the mitzvah given to
them?
The renewal which will signal the
beginning of every month.
This month shall be for you the
beginning of the months and it shall be
for the first of the months of the month
of the year. So what was God telling
him? He was showing him the moon as he
explained that he was explaining to
Moshe what determines Roshesh the first
of the month. This month as well which
is the month of Nissan will be the first
month of the month of the year.
Verse two
had
he showed Moshe the moon at its birth
when the moon becomes new as what he
points to because every time it says the
word as we'll soon see he's pointing to
something.
This will be the first of the month
and the verse always sticks to its uh
simple interpretation.
He told it to him meaning on the month
of Nissan
this will be the beginning the head of
all the counting of the months
from now on will be number one will be
number two will be number three so
you're going to count the months from
the month of Nissan as we today begin to
show you roesh why does he say this
every time it's this that means God is
actually pointing Whereas means you're
pointing to something
found it difficult.
What does it mean? The birth of the
moon. What and when is it appropriate to
continue and to consider something the
first of the month?
How much of the moon do I have to see?
And what qualifies the moon enough to
for it to be considered the beginning of
the month?
So God showed Mos with it with Moshe
with his finger the moon the way it is
in the sky and he told him
you see the way the moon looks exactly
today that's the way you're going to
know to sanctify the moon at that point
how should he see it
how can God show it to Moshe this was
during the day how was he able to see
the moon during the day how do we know
it's during the
because it says it was at the time
during the day when God spoke to him.
And then it also says in the book of
Leviticus
the day that he commanded it
and from the day from then onward as it
says in the book of Numbers
what time was it
was at sunset
this this Torah reading was told to him
he started telling it to him at sunset.
So yes, it was the day. Then as it got
dark, God was able to show him exactly
when the moon was appeared and how the
moon should be considered by a time for
it to be sanctified.
Verse three,
Israel after he told them what the moon
was going to be, when one should count
the month, the first mitzvah was given.
Now he continues to tell them the
commandments of what they should be
doing in preparation for the exodus of
Egypt.
Speak to all the Jewish people saying
on the 10th of this month
and they will take for them each cell of
each man amongst them shall take a for
himself a lamb or a kid for uh for the
extended family.
a lamb or a kid for each family.
Verse three,
why does it say they should speak?
Is Aaron the one speaking?
Didn't he say you should speak? Why does
he say they should speak?
Motion had respect for one another. And
each one they would say
each time they heard a mitzvah from God
they would tell each other teach me how
do I say it? What do I say and where I
should say it?
And therefore when they would discuss it
they would both tell it to the Jewish
people
was as if both of them were talking.
What was the commandment that they had
to do which was that they had to take on
the 10th of the month
says
speak to them today which is the first
month but in 10 days time but
you take it in 10 days
what does it mean this
um teaching us that this pas offering
that they brought in Egypt
had to be bought already by the 10th day
of the month
is
this pascal offering you have to bring
on the 10th and then sacrifice it on the
14th but not for future generations
one lamb for a family
for one family what if you have many
people in a family
you can have one for all of them do I
can I use one lamb for all of them
one lamb for the entire family whether
it's a big family or a small family.
One should have one lamb for the family.
Now the Torah continues in verse four.
On the other hand, if it is if the
nuclear family is too small to to
require a lamb or a kid,
then you go and participate with your
neighbor who is close to you that's
close to you close to his home
according to the number of people
according to what the people will then
eat
should be counted in the uh uh that
land.
If there's not enough people that they
were able to have one lamb,
they will not be able to consume the
entire lamb
because of that you'll have leftovers.
Then
then you join with your neighbors
together. This is a simple
interpretation according to
is also that explains here to teach us
that they would count the amount of
people that everybody had to be with it.
Once a person is part of the count of
who is part of this pascal offering. As
long as they haven't yet slaughtered the
pascal offering, they can reject being
part of this party and they can move
and be counted with somebody else.
However, if they decide that they don't
want to be part of it and they want to
not include themselves from this animal,
when can they do that? They can only do
it.
They can only do it as long as the lamb
is still alive.
And not once it's slaughtered
what is the word covering meaning in the
same count of that family members
we find it in other places as well when
it comes to evaluation the word means to
value or account how much they will eat
the amount that's able to be eaten this
excludes a person's not well or elderly
person
that they're not have they don't have
the ability to eat the proper amount
which was the amount the size of an
olive that each person had to eat a
minimum requirement from the flesh of
the Pascal offering
as the Tarum translates they will be
partly counted from and part of this
pascal offering. What kind of animal do
you have to get? Verse number five.
They have to take a flawless young male
animal.
They should have for you from the lambs
from the goats. They should take
what does it mean? It has to be without
any flaws without any blemishes.
What does it mean? A year old. Meaning
as long as it's within the year, it's
called a year old.
Meaning that it was born this year.
They don't have to take both either from
the lambs or from the goats.
A goat is also called a lamb. As we've
seen in the book of Deuteronomy, he uses
a terminology lamb for goats as well.
Verse six,
and this shall you shall keep and you
shall keep watch over it
until the 14th day of the month. And
then on the 14th day, you will then
slaughter it, kill all the assembled
community of the Jewish people, the time
that you will be slaughtering it would
be in the afternoon. Verse six
of means you have to make sure you watch
it, protect it, check on it.
You have to look at it, check it every
single day to make sure that there is no
blemish on it
four days before slaughtering it.
Why did they have to take it four days
before slaughtering it for four days?
Because and this we don't find that they
had to do throughout the generations
taking it four days before slaughtering
it
used to say
because it says in the verse later on
in the book of it talks about the god
gives a metaphor to the Jewish people
that he sees before they are taken out
of Egypt
as somebody who is just uh alone.
out in the field, nobody taking care of
them. And over here, God comes over and
says, "Look, I have to take care of
you." And God comes to help them and
take care of them and give them their
needs. So two, what God was telling the
Jewish people is the time has come that
I have to keep my end of the oath that
I've made
that I promised I would take his
children out of exile.
The problem was that the Jewish people
at the time they were so assimilated
they did not have any mitzvah that they
can use that I can take them out. As it
says that you were naked meaning you had
no mitzvah. There was nothing there that
you should find in your merit that they
should be released and brought to the
exodus of Egypt. Therefore God gave them
two mitzvah
the blood of the pascal offering and the
blood of the circumcision that the
Jewish people had to circumcise. But you
say that night as it says in the verse
you were swimming in your blood. They
were rolling in the blood. What's the
blood? The two bloods. The blood of the
circumcision and the blood of the Pascal
offering.
That also you with the blood of the
covenant. I've sent you as a prisoner to
be taken out of a ditch without any
water. Meaning that these four days that
God gave them to be involved with the
mitzvah of circumcision and the pascal
offering was given them the ability that
they should have a mitzvah that should
be on their side that they should be
meritorious to be redeemed and released
from exile as well. Another reason
because since the Jewish people were so
assimilated that they too as well were
uh engrossed and entrenched in serving
idols.
God said you have to refrain. You have
to pull away from it. Meaning
refrain. Go away from serving idols
and now take a sheep that you will
dedicate to be using for a mitzvah. So
first they needed to refrain from
idolatry and then they were able to
dedicate it towards a mitzvah.
So when they will slaughter it, are they
all going to slaughter it? From here we
learn a very important uh adage that the
tal tells us
the messenger of the mitzvah of a person
is considered as the person himself. So
though every single person in the group
may not be the one slaughtering it but
the very fact that they are sending one
of them a representative heathen
represents every individual.
call of from here we learn if you notice
he says the community the uh people and
the Israelites over here it's telling us
from here we learn that when they would
sacrifice the sacrificial
the pascal offering in the holy temple
it was done in three different groups
one after the other as the tal describes
the Mishna tells us
when the first group went in then they
would close the doors to the a which was
the courtyard of the holy temple as
described in the track of
in the afternoon
from the sixth hour and onward is called
the afternoon and the reason is because
already the sun is starting to go down
towards the evening.
What does the word mean between
evenings? It seems like those hours
it's a time where the sun is not that
strong and the night is that that
strong. So it's between the two of them
and it begins at the seventh hour
and the beginning of the night, the
evening of the night is the beginning of
the night. The word
meaning getting darker
which means a person has darkened his
joy. Another interesting thing that the
Reb points out over here that why four
days specifically between the time of
the commandment of them to take the
Pascal offering until the actual time
which was the 14th of Nissan that they
slaughtered it was because four days
gave them an opportunity to show that
they were doing this consciously and
wanting to do the mitzvah not that there
was rushed upon them and not that it was
forced upon them. We see this as well
when Abraham took his son Isaac to
brought him as a sacrifice on the
binding of Isaac. There were three days
journey to be able to give them time to
give him time to meditate and think
about what he is doing and should be a
premeditated endeavor. So too over here
when God gives the Jewish people the
mitzvah of taking the pascal offering
because they were so entrenched in idol
worship. One may think well God forced
it upon them if they would do it right
away. For this reason, he gave them four
days so they can think about it, know
what they're doing, and consciously be
aware that they are leaving idolatry and
embracing the godly commandment to bring
this offering.
The Torah now continues in how the
commandment should work. six
and this will be for you as as we
mentioned verse seven
and then you will take from the blood
and you'll put it on the two doorposts
and on the lentil on the homes
that you will be eating the sacrifice in
them
that's accepting the blood that you can
do it with your hand just get into your
hand
within which You'd have to put it into a
vessel which is going to accept the
blood and only then are you going to put
it on the doorpost?
What is
those are the two beams that hold the
doors open and that is
one on each side.
That's the
is the door that stops the door from
going out the other end. So it's a piece
that comes down from the ceiling which
we call in English a lentil and actually
in uh old French as well as you can see
Rashi uses the word lentil too.
The word means hits on it
bringing different examples where we see
this word means to hit upon
the home that they will eat them in.
They don't have to go put the blood on
the warehouses and the storage places.
It's only in the places or in the cattle
or in the barn.
They're not living there. Only in the
places where the people are going to be
living and eating the pascal offering.
Verse eight.
They will eat the meat that night. It's
going to have to be roasted.
They shall eat it together with matzah
and the bitter herbs. Verse eight.
They're going to eat the meat the but
not the senus and the bones.
What does the mean of bitter grass is
called a bitter herb. Why did they have
to eat it?
The reason why they were supposed to eat
it with the bitter herbs
to remember the bitter times that they
had and the life that they had in Egypt.
Verse N.
Do not eat any of it halfcooked or
cooked in water.
The only way they should eat it is roast
it over fire
together with its head, its legs and its
internal organs.
Verse 9.
It's not something which is not roasted
properly is called in Arabic.
eating it cooked or cooked in water is
all part of the same prohibition of not
eating it properly when it's not
roasted.
How do I know that he's not allowed to
cook it in any other liquid as well?
Therefore, the Torah makes a reiteration
of the word
cooked and cooked telling us any way
cooked is prohibited.
It has to be roasted
when he says that they have to eat it
roasted. That's the positive
commandment.
Now the Torah adds to it negative
commandment. Don't eat it. But only
roast it.
Its head, its limbs
and its head, legs and internal organs
all together.
roasted all in one piece
which its head and its legs and with its
internal organs and its stomach
and the reason why the are washing it.
They would wash it afterwards after they
would put it back after they would wash
it.
The very fact that we find that it uses
a terminology on its legs and on its
internal organs
meaning when it says that they went out
on
meaning with their families and so on
that the Jewish people went out
everybody together their tribes and
their families they went the way they
are to say to over here that you have to
roast the animal with the way it is in
its completion in its whole uh body
that's the way it was and roasted as a
well verse 10
more laws pertaining the actual pascal
offering
you should not leave any over of it
until the morning
and any of it that's left over until the
morning
you should burn it in the fire
why does it have to say until the
morning a second time
to tell me twice a important
law concerning the morning.
When I say regular morning, it means
sunrise.
The Torah tells me twice the word
morning to tell me to pref to say that
this is an earlier time.
From dawn, you're ready now allowed to
eat it. So here the Torah is telling us
not only though usually morning means
from sun, right? But in this case,
morning will mean from dawn.
This is a simp simple interpretation
another says
to teach us that it's not burnt on that
only on the day of the second day later
on the intermediate days of the holiday
and that's why
this is what it means that it's left
over from the first morning and leave it
over to the next morning that they would
not burn the leftover meat on the
holiday of Pesak, they would wait for
the intermediary days of the holiday to
burn the leftover meat. The Torah now
continues and tells us how they should
eat the meat. Now, we know what the meat
should look like, but what about the
actual Jew? What how and where should
they be?
And this is how you shall eat it.
With your waist belted,
your shoes on your feet,
your staff in your hand.
And you should eat it in haste.
This is a pas offering for God.
Let's see the details that Rashi tells
us here
why your belts closed that you're ready
to travel
like in haste quickly. Like we find in
other verses
that they threw it quickly. The word
means quick.
This is sacrifice is now called a pascal
offering.
Why is it called is the very fact that
God is going to um pass over
God is going to pass over and leap over
the homes of the Jewish people and only
smite the ones of the Egyptians
that God was jumping from one Egyptian
home to the next
and the Jew that was in between the two
Egyptian homes was saved
and you
do all this work that God said for the
purpose of God then this becomes
this is now a gift a pascal offering
that God is telling you ye will leap
over your home to be able to save you
because of what you've done another
explanation is
the reason why the Torah is telling us
the Torah is saying why are you going to
do it haste hastefully is because God
will be jumping from one house to the
next
to remember its name which is called Pes
for God passing over the homes.
Taking big steps. Now God tells the
Jewish people what he will be doing at
the time that the Jewish people will be
eating the Pascal offering. Verse 12,
then I will pass through Egypt on that
night.
And I will then down and I will then
kill strike every firstborn in the land
of Egypt from man to animal
and all the gods of that Egypt. I will
make great miracles. I am God.
What does it mean? And I will pass
like a king that goes from place to
place
with one pass without even waiting
without any stopping in one moment and
they're all going to be killed
even other firstborns
and they are in Egypt.
How do we know that other Egyptian that
other firstborns of Egypt that may have
been in other places were smitten as
well? Because it says in the verse inim
that Egypt according to their firstborn
no matter where they were they were
killed as well
from man to animal
starts first with the man because they
started with the transgression.
Therefore
with them it's going to start the
punishment as well.
and all god the gods of Egypt shall
whether it's wood they're going to rot
whether it's metal they're going to melt
and it will come back into earth
I will make the judgment and the wonders
I am God I will do it myself
I will do it and not through any
messenger of any sort
verse 13
and this blood will be for you as a sign
on your homes
that you're there and I will see the
blood and I will pass over it and
therefore you will not have the
destructive plague lamash to be
destroyed
when I hit when I strike the land of
Egypt.
This will be for you for a sign
not for others.
That means where did they put the blood?
Not on the outside of the door. On the
inside of the door, as this was a sign
specifically for the Jewish people,
I'll see the blood. Why does God need to
see the blood? Doesn't God know what's
going on?
God said the following.
I'm going to look and see and observe
that you are involved in doing good
things.
And therefore I will leap over it
and I will pass over and I will and I
will have I will have pity and mercy on
you. We find similar to it as well as it
says in the book of Isaiah
that God had um mercy and he was able to
be saved.
But I say as Rashi tells us another
opinion of what the word means to pass
over to leap over to jump over that God.
They would leap over the homes of the
Jewish people and only go to the homes
of the Egyptians
because they were living amongst each
other.
And you also find this in other places
in the book of Kings where he talks
about that you're stepping on both
places.
Those that are walking are jumping.
He leaps and he saves.
That he's jumping over those that are
dead. So you see the word means to leap
to jump.
But he this plague will be by the
Egyptians.
You'll think that an Egyptian says, you
know what, I'll go to the Jewish home.
I'll think I'll be saved. Therefore, God
says to think you'll be saved. If you're
not going to have the plague,
even if there's an Egyptian that's
trying to hide in your home, he will be
getting the plague and you will not.
What do I have from this?
Therefore, you would think therefore he
says he will
if a
therefore you also see it the opposite
way.
What happens if a Jew is the in the home
of a mitz? I would think that he's going
to get punished as well. Therefore, the
Torah tells us that even a Jew that
would be in an Egyptian home, he will
not be hit at all.
Verse 14,
this day will be for you the 15th of
Nissan
as remembrance
celebrated
a celebration, a holiday for God.
for generations to come.
This will be an everlasting statute
throughout the generations that you will
follow and continue to celebrate this
for years to come
to remember for generations to come.
This day that you're going to celebrate
today will be a day to celebrate in the
future to remember what happened.
We still haven't been told which day
will be the day of remembrance. Is it
the 14th or the 15th?
Therefore, later on in chapter 13, the
Torah will tell us again,
you're going to remember the day that
you left. From here, we know that what's
going to be the day of the actual
celebration is the day that they
actually left, not the day that they
brought the pascal offering. Was the day
to remember
what did they leave?
The day after bringing the pascal
offering
which is the 15th day of the month of
Nissan of that is the holiday.
The night before the 15th was the time
that they were meant to eat the pascal
offering and the following morning is
when they left.
What does it mean for generations to
come?
Does that mean um this sounds like only
a small amount of generations?
Therefore, the Torah says
when I say that can only mean two. How
do I know that it means for future
generations to come? Therefore, the
Torah says an everlasting statue that's
not only for the next two years, but
this is in an everlasting holiday that
will always be with the Jewish people.
Verse 15,
for seven days, meaning from the 15th of
Nissan until the 21st
you should eat.
However, on the previous day from the
14th of shall clear your houses
from any leavenvening from we any
leavenvening agent yeast from your home
from your home because whoever will eat
leavened food
intentionally they will be cut off from
the Jews they should not be eating it
from the first day until the seventh
day.
Rashi
Seven days
a week, a group of seven days, not seven
separate days, but one group of seven
days, which is this week from the 15th
to the 21st.
Another place it says
only for six days. It's coming to teach
us here. How does this work?
The seventh day of P. It's not an
obligation to eat matzah. But
he can't eat le bread. So what are you
stuck with? You got to eat matzah.
How do I know that those six days are
also only permission to eat it? Meaning
they're not obligatory to eat matzah.
Seven days.
This is a law and this is a way and a
method that the Torah teaches us a
certain law. So for example, and this is
what we say in the 13 principles of laws
of how we can derive ideas and concepts
from the Torah, which is
if I have something which is in a rule,
but then I have an exception to the rule
to tell me a special reason,
it's not only telling me about this
exception.
It's telling me about the general rule
as well. The exception tells me to the
general rule. The for example and here
is what we see it in the story of Pes
seventh day is not obligation to eat
matzah. That means it was an exception
to the rule. That means I said you have
to eat seven days mat. The exception to
the rule is the seventh day. So
therefore I go back to the all the other
six days and it tells me that they are
also not obligatory. I would think I
would think then that the first night
also is not obligatory.
Therefore, the tells me clearly
that in the evening you have to eat
matas.
The Torah tells me that it's obligatory.
That means if I would go by the rule, by
the principle, I see that there's an
exception to the rule that tells me
about the rest of the rule. But because
the Torah tells me clearly an obligation
that I have to eat mat on the first day
of PES, first night so I know it's an
obligation that night. However, the
other seven six days are not.
When on the first day, you have to get
rid of any leaven bread that you have.
When is that? From the eve of the
holiday. That means from the day the
14th is first the first day because it's
before the seven days.
We find this many times that the one
before it is called one even though it's
not part of it. For example, in Job,
the first one was born. Was there
anybody born before Adam
or is this case when he says the first
day of the seven days to follow?
Therefore, the verse tells me later on
in chapter 34,
do not slaughter the pascal offering
with leaven bread.
You should not be slaughtering the
pascal offering while you still have
leaven bread. So from here we see that
the slinging of the P offering was on
the 14th. You have to get rid of the on
the 14th. The actual holiday begins on
the 15th.
When a person does it intentionally
exempts a person who did it by accident
from here I know who gets this
punishment of being cut off from the
Jewish people
and he will be exiled or punished from
amongst the Jewish people. So a guy
says, "Oh, you know what? Okay. So I'll
go to some place else
from someplace else as well." Meaning
whoever eats it in from before me that
any place you think ah you're going to
okay so I'll eat it and I won't be
Jewish anymore. But God says though the
entire universe is mine. It'll be cut
off from before me completely.
Verse 16.
And the first thing shall be designated
as a holiday and the seventh day shall
be designated as a holiday.
Should be for you.
You should not do any work on it.
The only thing that may be done is a
person who animal food that alone may be
done for you. What does this mean? So
Rashi explains as follows. First of all,
what does mikraesh mean?
Holy shame.
This is an action
calls this day holy. What is it holy?
How do you make it holy?
Eating special food, drinking special
food, and wearing special clothing.
Work shall not be done. Not by you
and nobody doing it for you as well.
What is he telling us? Him alone whom he
can do it. Meaning words work that has
to be done for food.
tools oft not something that you were
able to do before Yamt. That means when
you're allowed to do things on Yamt,
this is only for food itself. You can't
start preparing the knives and making
the tools for it. That could have been
done already before Yamt. Only something
that has to be done on Yamt you're
allowed to do on Yamah
even for an animal.
I would think that maybe on holiday
therefore I should be able to cook for
non-Jews as well. Therefore, the Torah
says you're only allowed to cook for a
Jew and the Jews animals, but not for
strangers, not for non-Jews.
Verse 17,
and you shall be vigilant regarding the
middle of the day.
I have taken out your hosts from out of
Egypt.
Therefore, you should observe this day
for generations to come, an everlasting
statute.
What are you watching the mats?
You have to make sure that you don't
become 11. From here we see that the
moment you see that the dough starts to
leaven starts to rise
quickly. You have to roll it out to make
sure that it does not you cool it off
that it should not become leaven
says.
Don't read the word matos but mitzvah.
protect the mitzvah
just like the Torah is hinting to us and
telling us just like one has to make
sure that the mat shouldn't become
so too you should not allow a mitzvah to
go un
make sure to not to uh you to utilize
every moment to do the mitzvah and don't
allow it to don't exploit the
opportunity and make sure to utilize
every opportunity to do the mitzvah
because if a mitzvah comes to you I
do it immediately
and you'll protect this day from doing
work for generations to come
because it does not say generations
only on the work on the holiday.
Therefore, over here the Torah repeats
it again.
One shouldn't say
that the only time you were allowed to
work was only for the people in the time
of Egypt. And therefore the Torah
repeats it again only that generation.
The Torah says no even when it comes to
the laws of protecting and saying that
to work on the holiday didn't only apply
for then but applies for everlasting
time and for every generation as well.
Verse 18
on the first day of the month.
In the first month, on the 14th day,
on the 14th day of that month, in the
evening, you should eat matzas until the
20 until
the 21st day of that month in the
evening.
Verse 18.
Why does it have to say when it
finishes? Just count seven days.
It says seven days.
How do I know that it also includes the
night?
Until the 21st day, including all the
nights as well. Verse 19, for those
seven days, for those seven days
agents may not be found in your homes.
says, "Whoever will eat from something
which is becoming leavened, any leaven
leavenvening agent,
and that uh person will then be cut off
from the community of the Jewish people,
whether it be a convert or a native in
the land.
Where does this mean? Not only in a
person's home, how do I know all the
boundaries of a person's home?
All your boundaries.
But then why does it say your home?
Just like your house belongs to you. So
too your boundaries that belong to you.
This excludes
the bread, the leavened bread of a
non-Jew who
the Jew has no responsibility for. That
means if I have a non-Jews in my home, I
am not liable for it. However, it has to
be I learned that because it's my house.
The same way I'm responsible for my
home, I'm only responsible and only
liable for that belongs to me and that I
own during that time.
Whoever eats something that is leavened
to get the punishment of which is being
cut off on leaven bread.
He already gave the punishment for
anything that's leavened.
One shouldn't say what does it mean?
When is when is leavened bread
considered a prohibition? There's only
to be worthy to be eaten and therefore
shall love and therefore he got punished
for it. But yeast or leavenning agent
that are not worthy to be eaten of a
person should not be punished for it.
Therefore, the Torah tells us
and if the Torah would tell me that he's
punished for any leving leavenvening
agent he's not punished for regular
bread would say the only time that a
person is punished for it is because the
leavening agent and it started and
it can make other things leavened as
well but something that's already bread
is not going to make something else and
therefore he would get
therefore the Torah has to tell a
leavenvening agent and an item that's
already leavened for like example a
piece of bread
because both of them are included in
this prohibition
being that the miracle happened only to
the Jewish people. So somebody may say,
"Oh, I'm a convert. My parents weren't
part of it. So therefore, I don't have
to celebrate." Therefore, the Torah
tells us
that everybody is included, whether
convert, if you're Jewish, you have to
be able to. You are part of the
celebration of Passover. Verse 20,
you may not eat any leavenning agents
in any of your areas where you may live.
You should be eating matas.
This is what we mentioned previously in
the previous rash before
the prohibition of eating any
leavenvening agent meaning.
Not only can you eat not bread or the
leaven itself or the leavenvening agent
but even if you have an item that it has
in it some type of leaven that also is
prohibited on Passover.
What does it have to add this? If he
already told me that I have to eat mat I
can't eat lemon bread. Why does he have
to tell me? I would think in some places
I don't have to eat matzah.
This is coming to teach us
that it should be befitting to eat in
every place.
The Torah tells us of here an exception
may think that what about if I have
wheat that's made of messen and the and
the sacrifice to offering had an
obligation to eat it only in Jerusalem.
You cannot make matzah out of those
items because there's a limitation of
where they can be eaten. The matzah has
to be made out of wheat that can be
eaten anywhere in the world. Not that it
has an liability, it has an obligation
of a parameter of we or it has to be
eaten. Therefore, the Torah tells us in
all your places where you live, you eat
matzah. This concludes the fourth Torah
reading for