Bo - 4th Portion

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