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1 And the Lord spoke unto Moses and Aaron in the land of Egypt saying,

2 “This month shall be unto you the beginning of months; it shall be the first month of the year to you.

3 Speak ye unto all the congregation of Israel, saying, 'In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house;

4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats;

6 And ye shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening.'

7 And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.

8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

9 Eat not of it raw, nor sodden at all with water, but roasted with fire, with its head, legs, and innards.

10 And you shall let nothing of it remain until the morning; and that which remains of it until the morning you shall burn with fire.

11 And thus shall you eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste; it is the Lord's passover.

12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord.

13 And the blood shall be to you for a token upon the houses where you are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

14 And this day shall be unto you for a memorial; and you shall keep it a feast to the Lord throughout your generations; you shall keep it a feast by an ordinance forever.

15 Seven days shall you eat unleavened bread; even the first day you shall put away leaven out of your houses; for whosoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

16 And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

17 And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.

18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

19 Seven days shall there be no leaven found in your houses: for whosoever eats that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

20 You shall eat nothing leavened; in all your habitations shall you eat unleavened bread.”

21 Then Moses called for all the elders of Israel, and said unto them, “Draw out and take you a lamb according to your families, and kill the passover animal.”

22 And you shall take a bundle of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two door posts with the blood that is in the bason; and none of you shall go out of the door of his house until the morning.

23 For the Lord will pass through to strike the Egyptians; and when he sees the blood upon the lintel, and on the two door posts, the Lord will pass over the door, and will not permit the destroyer to come in unto your houses to smite you.

24 And you shall observe this thing for an ordinance to you and to your sons forever.

25 And it shall come to pass, when you come to the land which the Lord will give you, according to his promise, that you shall keep this service.

26 And it shall come to pass, when your children shall say unto you, “What is the real meaning of passover?”

27 Then you shall say, “It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.” And the people bowed the head and worshipped.

28 And the children of Israel went away, and did as the Lord had commanded Moses and Aaron; so they did.

29 And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.

30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.

31 And he called for Moses and Aaron by night, and said, “Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as you have said.

32 Also take your flocks and your herds, as you have said, and be gone; and bless me also.”

33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, “We will all be dead.”

34 And the people took their dough before it was leavened, and bound up their kneadingtroughs in their clothes upon their shoulders.

35 And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

36 And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.

37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.

38 And a mixed multitude went up also with them; and flocks, and herds, and many cattle.

39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any provisions.

40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.

42 It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.

43 And the Lord said unto Moses and Aaron, “This is the ordinance of the passover: No stranger shall eat of it;

44 But every man's servant that is bought for money, when you have circumcised him, then he may eat of it.

45 A foreigner and an hired servant shall not eat thereof.

46 In one house shall it be eaten; you shall not take any of it outsite the house, neither shall you break any of it's bones.

47 All the congregation of Israel shall keep it.

48 And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and then he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

49 One law shall be for the native and for the stranger that journeys with you.

50 Thus did all the children of Israel, as the Lord commanded Moses and Aaron, such so they did.

51 And it came to pass on that same day, that the Lord brought the children of Israel out of the land of Egypt by their hosts.

[41] (Rashbam) h.ומושב בני ישראל אשר ישבו במצרים (עד סוף) שלושים שנה וארבע מאות שנה, after the birth of Yitzchok. At any rate, out of these 400 years the Israelites resided in Egypt for only 210 years at the tail end of the 430 years mentioned at the beginning.

(Ibn Ezra on Isaiah 1:24:4) The mighty One of Israel, and The Lord of hosts compose a parallelism, in which Israel on earth beneath corresponds to the hosts of heaven above, for the Israelites are likewise called the hosts of God (comp. Exod. 12:41).

[48] This passage implies that one of the confirming events of a conversion to Judaism is celebrating the passover; “and [then] he shall be as one that is born in the land…”; since at that point there will be no difference any more between the stranger who sojourns and a native born citizen of the nation of Israel. (cf. eucharist)

[49] Confirming v.48; the same law shall apply; there are no special cases for the convert. In consideration of Noachides, however, the difference is 'journeys with you' and 'circumcised', for a Noachide is not commanded to be circumcised or to live in a Jewish community. By the point that a Noachide has committed to circumcise and to live in a Jewish community, there is very little reason not to convert; there would certainly be issues with the perpetuation of a Noachide court in the nation of Israel, so at this point we are not really talking about a Noachide but a kind of ger who is basically on the road to conversion or who has already converted.

[51] Possibly, 'by their tribal divisions.' see v.41 and notes.

(Chizkuni) h.ויהי בעצם היום הזה, “it was on that very same day;” these words have to be read as linked to what the Torah wrote in v.41 where it described the departure of the Jewish people from Egypt in the same terms. If proof were needed that this is the correct interpretation, compare Numbers 3:13: כי לי כל בכור ביום הכותי כל בכור וגו', “for every firstborn Israelite belongs to Me, since the day when I smote all the firstborn of Egypt, etc.”

(Or HaChaim) h.ויהי בעצם היום הזה, It was on the self-same day, etc. The reason the Torah records the Exodus immediately after concluding the legislation of the Passover ceremonies is to remind us that the fulfilment of this מצוה is what triggered the redemption from Egypt. The Israelites had no other credentials than performance of this commandment.

(Rashbam) h.'ויהי בעצם היום הזה וגו, although this has been mentioned once, it is repeated because G’d gave instructions to Moses concerning the sanctifying of the Jewish firstborn forthwith on the very day the Exodus took place.

(Tur HaAroch) h.ויהי בעצם היום הזה, “it was on that very day, etc.” Ibn Ezra explains that this verse is inseparable from the one following it, [although the Christians start a new chapter with the next verse. Ed.] seeing that G’d spoke to Moses and gave him the instructions regarding sanctifying the first born of man and certain beasts. Nachmanides justifies the use of the line: “on that very day,” by referring to the ליל שמורים discussed previously. The verse describing the nature of that night could have given the impression that the Israelites actually moved out of Egypt during the same night. The line in our verse is meant to correct any such impression, and to emphasise that the Exodus took place on the morning of the 15th of Nissan. The significance of the previous night, the ליל שמורים, lay in the Israelites having obtained permission to leave by the Egyptians.

[51] Deu 32:48 (Rashi)

[37-42] Jer 2:2

Barukh She'amar on Pesach Haggadah, Magid, Rabban Gamliel's Three Things 6:1

What is the purpose of the Maror which we eat? It is because the Egyptians embittered the lives of our ancestors in Egypt. Unlike Matzah and the Pesach offering, the reason we eat the Maror seems negative. Matzah and Maror are symbols of Israel’s redemption while the Maror is a symbol of slavery and subjugation. We remember the other two symbols as a way of giving thanks to God for our redemption but why do we bother making mention of the Maror? Why do we recall the bitter herbs? There is reason to give thanks even for the bitterness of the Maror. Originally the subjugation of Israel was supposed to last four hundred years, but the oppression by the Egyptians was so bitter that the enslavement was shortened to only 210 years. Therefore, had Israel’s subjugation not been so bitter, it would have lasted longer! (The commentator, Rashi, discusses the mathematics of Israel’s sojourn in Egypt in his comments on Exodus 12:41.) This is hinted at in the trop for the words “Vayimariru et hayeahem,” “(the Egyptians) embittered their lives.” The musical trop notes on these words are “Kadma V’azla” which can literally be translated, “they were early and went forth.” Because their lives were so bitter, the Israelites were able to go forth early from Egypt.

h.ויאמר ה' אל משה ואל אהרן AND THE LORD SPAKE UNTO MOSES AND AARON — Because Aaron had worked and toiled in performing the wonders just the same as Moses He paid him this honour at the first command by including him with Moses in the communication (Tanchuma Yahshan 2:3:8).

h.בארץ מצרים IN THE LAND OF EGYPT — This must have been outside the city! Or perhaps this is not so, but it was inside the city? Scripture however states, (Exodus 9:29) “When I leave the city [I will spread my hands (pray) unto the Lord]”. Now how was it in regard to prayer which is of light importance in comparison with a communication from God? He did not recite the prayer inside the city! Then, in the case of a divine communication which is of so weighty importance does it not follow all the more that this was also so! — And why, indeed, did He not converse with him inside the city? Because it was full of idols (Mekhilta d'Rabbi Yishmael 12:1:4).

h.החדש הזה — He showed him the moon in the first stage of its renewal, and He said to him, “The time when the moon renews itself thus, shall be unto you the beginning of the month”. (The translation therefore is: “This stage of renewal (חדש) shall be the moment of beginning the months”; cf. Mekhilta d'Rabbi Yishmael 12:2:2). But no Scriptural verse can lose its literal meaning, and He really spoke this in reference to the month Nisan: this month shall be the beginning in the order of counting the months, so that Iyar shall be called the second, Sivan the third.

h.הזה THIS [STAGE OF RENEWAL] — Moses was in perplexity regarding the Molad of (the exact moment when begins) the new moon — how much of it must be visible before it is proper to consecrate it as new moon: He therefore pointed it out to him in the sky with the finger and said to him, “Behold it like this, and consecrate it” (i. e., when you see the moon in a stage of renewal similar to this which you now behold you may proclaim that a new month has begun). But how could He point it out to him, for did He not conserve with him only by day, as it is said, (Exodus 6:28) “And it came to pass on the day when the Lord spake [unto Moses]”; (Leviticus 7:38) “On the day when he commanded”; (Numbers 15:23) “From the day that the Lord commanded and henceforward”? But the explanation is: This chapter was spoken to him close to sunset and He pointed it out to him at nightfall (more lit., near darkness) (Mekhilta d'Rabbi Yishmael 12:2:1).

h.דברו אל כל עדת SPEAK UNTO ALL THE CONGREGATION — But did Aaron speak? Has it not already been stated, (Exodus 7:2) “You (Moses) shall speak etc.”. But the explanation is: they paid respect one to the other, saying to each other, “Instruct me what to say”. and the divine communication in question issued from both of them, so that it was as though they were both speaking (Mekhilta d'Rabbi Yishmael 12:3:2).

h.דברו אל כל עדת ישראל לאמר בעשר לחדש i. e. SPEAK to-day — on the first of the month — THAT ON THE TENTH OF THE MONTH they should take it (the lamb) (Mekhilta d'Rabbi Yishmael 12:3:3).

h.הזה [ON THE TENTH OF] THIS [MONTH] — As regards the paschal lamb sacrificed in Egypt it had to be taken from the flock on the tenth, but this did not apply to the paschal-lamb offered by future generations (Pesachim 96a).

h.שה לבית אבות A LAMB FOR THE HOUSE OF THEIR FATHERS — i. e. a lamb for one family (“family” here means the larger unit comprising the father or grandfather with his married sons and their families). Consequently, if they (the members of such a family) were numerous, one might think that they may take one lamb for all of them (irrespective of whether this would suffice to provide a piece as large as an olive, the minimum quantity, for each person)! Therefore Scripture states: שה לבית A LAMB FOR EACH HOUSEHOLD (Mekhilta d'Rabbi Yishmael 12:3:7).

h.ואם ימעט הבית מהיות משה — This means: if they are too few to be sufficient for one lamb — that they are unable to eat the whole of it, and it would therefore come under the category of נותר “left over”. ולקח הוא ושכנו וגו׳ THEN LET HIM AND HIS NEIGHBOUR TAKE etc. — This is what these words and those that precede it imply in its literal sense, but there is also a derivation from it of a Halachic character — that the verse intends to teach that after they have counted themselves (formed themselves into a company) for it, they may reduce their number by withdrawing from it and may register themselves for a different lamb; but if they intend to withdraw and thereby reduce their number מהיות משה — they must reduce only whilst the lamb is still in being — whilst it is alive (מחיות משה = מהיות משה) — and not after it has been slaughtered (Pesachim 89a; cf. Mekhilta d'Rabbi Yishmael 12:4:1).

h.במכסת means ACCORDING TO THE NUMBER. Similar is, (Leviticus 27:23) “The number (מכסת) of thy valuation”.

h.לפי אכלו [EVERY MAN] ACCORDING TO HIS EATING — every man who is fitted to eat the quantity prescribed by the Law; this excludes a sick person and an aged person who are unable to eat a portion the size of an olive (Mekhilta d'Rabbi Yishmael 12:4:5).

h.תכסו means ye shall number yourselves, as the Targum renders it. (It is not to be translated: ye shall number others.)

h.תמים PERFECT i. e. without blemish (Mekhilta d'Rabbi Yishmael 13:5:1).

h.בן שנה OF THE FIRST YEAR — the whole of its first year it is termed שנה בן, as much as to say, that it was born during this year (it does not mean that it is one year old — in its second year) (cf.Mekhilta d'Rabbi Yishmael 13:5:2).

h.מן הכבשים ומן העזים — i. e. either from these (a lamb) or from these (a goat) (i. e. the ו of ומן does not signify “and”, but “or”); for a goat, also, is called שה, as it is said, (Deuteronomy 14:4) “the שה of the goats” (שה means the young animal, either of the sheep or of the goats) (cf. Mekhilta d'Rabbi Yishmael 13:5:1).

h.והיה לכם למשמרת AND IT SHALL BE IN YOUR KEEPING (or watching) — This expresses the idea of examining, and the text therefore implies that it requires examination against any blemish during the four days before slaughter (Pesachim 96a). And why did He order that it should be taken from the flock four days before its slaughter, something which He did not command in respect to the paschal-lamb that was offered by succeeding generations? Rabbi Mathia, the son of Cheresh, said, in answer: Behold, it (Scripture) says, (Ezekiel 16:8) “And I passed over thee (an allusion to God’s passing over the Israelites in Egypt) and looked upon thee, and behold, thy time was the time of love” — there had arrived the time to fulfil the oath which I had sworn to Abraham to redeem his children. They, however, possessed no divine commands in which to engage in order that they should merit to be redeemed — as it is said (Ezekiel 16:7) “thou wast naked and bare” (i. e. bare of all merit earned through the fulfilment of God’s commands). He therefore gave them two commands, relating respectively to the blood of the paschal-lamb and the blood of the circumcision — for that night they circumcised themselves, as it is said (Ezekiel 16:6) “[When I passed over thee] I saw thee wallowing in thy bloods (בְּדָמַיִךְ is plural)” i. e. in two kinds of blood. Further it states, (Zechariah 9:11) “As for thee, also, because of the blood of the covenant I released thy prisoners out of the pit wherin there is no water”. And yet another reply to this question is, that because they were sunk in idolatry and had no merit gained by the practice of a divine command, He said unto them, (v. 21) משכו “Draw” — withdraw your hands from idols; וקחו לכם צאן “and take unto yourselves a lamb” to fulfil a divine command (Mekhilta d'Rabbi Yishmael 12:2:1).

h.ושחטו אתו וגו׳ AND THEY SHALL SLAUGHTER IT etc. — But did they all slaughter it (one alone did this on behalf of the company formed to eat that particular lamb; cf. Chullin 29b)? But we derive from this statement the legal principle that a man’s agent is as himself (this is derived from the fact that although one alone slaughtered the lamb on behalf of many, Scripture still states: they shall slaughter it) (Mekhilta d'Rabbi Yishmael 12:6:2; Kiddushin 41b).

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

h.בין הערבים AT EVENTIDE — The period beginning at six hours (reckoning from six o’clock in the morning) and hence forward is called בין הערבים (Mekhilta d'Rabbi Yishmael 12:6:5), because the sun then inclines in the direction of the place of its setting to become darkened. The expression בין הערבים appears to me to denote those hours which are between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour in the day, from when the shadows of evening decline; and the darkening of the night is at the commencement of the night (this period is therefore from noon until the beginning of night). The word ערב is an expression for gloom and darkness, as in (Isaiah 24:11). “All joy is darkened”.

h.ולקחו מן הדם AND THEY SHALL TAKE OF THE BLOOD — This refers to the ritual reception of the blood. One might think that they must take it in the hand; therefore Scripture states, (v. 22) “[and ye shall dip it in the blood] which is in the basin (Mekhilta d'Rabbi Yishmael 12:7:1).

h.המזוזת THE SIDE POSTS — These are the upright posts, one on this side of the entrance and one on that side.

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

h.אל הבתים אשר יאכלו אתו בהם ON THE HOUSES WHEREIN THEY SHALL EAT IT — and not upon the lintel and the doorposts which are in the place used for storing straw or in the stalls of oxen, in which people do not live and eat. (Cf. Mekhilta d'Rabbi Yishmael 12:7:2 and הגהות הגר״א thereon).

h.את הבשר AND THEY SHALL EAT] THE FLESH — but not the sinews and bones (Mekhilta d'Rabbi Yishmael 12:8:1).

h.ומצות על מררים AND UNLEAVENED BREAD WITH מררים — Every bitter herb is called מרור. He commanded them to eat something bitter as a reminder of: (Exodus 1:14) “And they made their lives bitter” (Pesachim 116b).

h.אל תאכלו ממנו נא DO NOT EAT OF IT HALF-DONE — flesh that is not roasted as much as it should be is called נא in the Arabic language (cf. Pesachim 41a).

h.ובשל מבשל NOR SODDEN AT ALL — All this belongs to the prohibition, “Do not eat of it” (The text is, therefore, to be translated as above, and not: Do not eat of it half done, but boiled etc. The words אל תאכלו are to be supplied before בשל and כי אם צלי אש) (Pesachim 41b).

h.במים [BOILED] IN WATER — Whence may it be deduced that this prohibition extends to other liquids also? Because Scripture states here ובשל מבשל, “or boiled at all” (Pesachim 41a.).

h.כי אם צלי אש BUT ROAST WITH FIRE — Above (in the preceding verse) Scripture promulgates the law regarding this in the form of an affirmative command; here it adds to that a negative command: Do not eat of it … except roasted by fire. (Consequently one who eats of it in in any manner except roasted by fire is liable to the punishment laid down for transgressing a negative command as well as to that for the infringement of a positive command) (Pesachim 41b).

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

h.והנתר ממנו עד בקר AND THAT WHICH REMAINETH OF IT UNTIL THE MORNING — What does Scripture intend to teach by stating עד בקר a second time? It intends to add an earlier stage of morning to the stage of morning already mentioned: because the term morning usually signifies the period beginning with sun-rise, and Scripture here intends to advance the hour and forbid eating it even from the break of day. This is the explanation according to what the text really implies. And there is still another Halacha derived from it: it teaches that it is not to be burnt on the festival itself but on the following day, and this is how you must explain it: “[and ye shall not leave anything of it until the morning]”; והנתר ממנו “and as regards that which is left of it” unto that first morning (עד בקר), until the second morning shalt thou wait, and then shalt thou burn it (Mekhilta d'Rabbi Yishmael 12:10; Pesachim 83b; Shabbat 24b).

h.מתניכם חגרים YOUR LOINS GIRDED — i. e. prepared for the journey (Mekhilta d'Rabbi Yishmael 12:11).

h.בחפזון — This is an expression denoting hurry and haste, similar to, (I Samuel 23:26) “And David made haste (נחפז) to get away”; (2 Kings 7:15) ”which the Arameans had cast away in their haste“

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

h.ועברתי AND I WILL PASS — This is not to be taken literally, but is speaks of God as one speaks of a king who passes from place to place (Mekhilta d'Rabbi Yishmael 12:12:1) but in this case all were punished at a single passage and in one moment.

h.כל בכור בארץ מצרים ALL THE FIRSTBORN IN THE LAND OF EGYPT — also the first-born of other nations who happened then to be in Egypt. And whence may we deduce that the first-born of the Egyptians who happened to be in other countries also died? From what Scripture states: (Psalms 136:10) “To Him that smote the Egyptians in their first-born” (an unqualified statement) (Mekhilta d'Rabbi Yishmael 12:12:2).

h.מאדם עד בהמה FROM MAN TO BEAST — He who first began the wrongdoing, from him began the punishment (Mekhilta d'Rabbi Yishmael 12:12:2).

h.ובכל אלהי מצרים AND AGAINST ALL THE GODS OF EGYPT [WILL I EXECUTE JUDGEMENTS] — An idol of wood rotted, and one of metal melted and was poured out on the ground (cf. Mekhilta d'Rabbi Yishmael 12:12:3)).

h.'אעשה שפטים אני ה I WILL EXECUTE JUDGEMENTS, I, THE LORD — I, Myself, and not by means of a messenger (Pesikta Zotarta).

h.והיה הדם לכם לאת AND THE BLOOD SHALL BE UNTO YOU FOR A SIGN — it shall be to you for a sign, and not to others for a sign (Mekhilta d'Rabbi Yishmael 12:13:1). From this we may learn that they put the blood only inside their houses.

h.וראיתי את הדם AND WHEN I SEE THE BLOOD — But surely everything is manifest to Him and He therefore did not need to look whether the blood had been put on the door-posts? But the meaning is: God says, I will set My eye (my attention) to take notice of the fact that you are engaged in the performance of My commands — then will I pass over you (Mekhilta d'Rabbi Yishmael 12:13:1).

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

h.ולא יהיה בכם נגף AND THE INFLICTION SHALL NOT BE UPON YOU — but it will be upon the Egyptians. — In the case that an Egyptian was in an Israelite’s house one might think that he would escape! Therefore Scripture says: “and the infliction shall not be upon you”, but it shall be upon the Egyptians who happen to be in your houses! In the case that an Israelite was in an Egyptians house, I might understand from this that he would be smitten just the same as he (the Egyptian)! Therefore Scripture says, “and the affliction shall not be upon you”, wherever you may happen to be (Mekhilta d'Rabbi Yishmael 12:13:2).

h.לזכרון [AND THIS DAY SHALL BE UNTO YOU] FOR A MEMORIAL — in future generations (i. e. in the future).

h.וחגתם אתו AND YE SHALL CELEBRATE IT AS A FEAST— Scripture states: the day that is to serve you as a memorial, that day thou shalt celebrate as a feast, but we have not yet heard which is the day that is to be a memorial; therefore Scripture says (Exodus 13:3) “Remember (זכור) this day in which ye went out” and this teaches us that the day of the Exodus itself is the day which is to be the memorial (זכרון). Now, on which day did they go forth? Scripture states, (Numbers 33:3) “On the morrow after the Passover-sacrifice they went forth”. Thus you must say that the day of the fifteenth of Nisan is that of the Feast, for on the night of the fifteenth (i. e. what we would term the night following the day of the fourteenth) they ate the Passover-sacrifice, and consequently on the next morning they went forth (Mekhilta d'Rabbi Yishmael 12:14:1).

h.לדרתיכם וגו׳ [YE SHALL CELEBRATE IT] FOR YOUR GENERATIONS etc. — I might understand from this that it need be celebrated only for the minimum of a plurality of generations, viz., two; therefore Scripture goes on to state “an ordinance for ever shall ye celebrate it as feast” (Mekhilta d'Rabbi Yishmael 12:14:3).

h.שבעת ימים denotes a septaine (old French) of days.

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

h.אך ביום הראשון תשביתו שאור EVEN THE FIRST DAY YE SHALL HAVE PUT AWAY LEAVEN — This means on the eve of the festival ye shall put it away — and that day is termed “the first (הראשון) day” because it is immediately before the seven days: We find in another passage, too, that a thing which precedes another is termed ראשון, as in (Job. 15:7) “Wast thou born ראשון Adam”, i. e. wast thou born before Adam? — But perhaps the text it referring only to the first of the seven days (i. e. the word ראשון has its ordinary meaning of first, and leavened food must be removed on the first day of the Festival and not on the preceding day)! Scripture, however, states: (Exodus 34:25) “Thou shalt not offer together with leaven [the blood of my sacrifice]” — i. e. thou shalt not slaughter the Passover sacrifice whilst leavened bread is still existent (but the Passover sacrifice was slaughtered on the afternoon of the day before the first day of the Festival; consequently all leavened food must have been removed by the hour of slaughter)(Mekhilta d'Rabbi Yishmael 12:15:4; cf. Pesachim 5a).

h.הנפש ההיא [FOR WHOSOEVER EATETH ANYTHING LEAVENED..] THAT SOUL [SHALL BE CUT OFF] — if it eats unleavened bread when it is in its will (נפש) and with its full consciousness — this would exclude one who does so being under some external compulsion (force majeure) (cf. Mekhilta d'Rabbi Yishmael 12:15:5).

h.מישראל [THAT SOUL SHALL BE CUT OFF] FROM ISRAEL — I might understand from this that he shall be cut off from Israel and that he will be able to betake himself to another nation! Scripture therefore states in another passage, (Leviticus 22:3) “[that soul shall be cut off] from my presence” — in every place that is My territory (i. e. everywhere) (Mekhilta d'Rabbi Yishmael 12:15:5).

h.מקרא קדש — The word מקרא is an infinitive and the translation is, “And on the first day there shall be “a calling it holy”, which implies: call it holy in regard to eating and drinking and raiment (Mekhilta d'Rabbi Yishmael 12:16:1).

h.לא יעשה בהם NO WORK SHALL BE DONE ON THEM, even by the agency of others (cf. Mekhilta d'Rabbi Yishmael 12:16:2).

h.הוא לבדו THAT ALONE — that and not such acts preliminary to it (to the preparation of food) as it was possible to do on the eve of the Festival (Beitzah 28b).

h.לכל נפש BY EVERY BEING — even by cattle. One might think that also food may be prepared for non-Israelites! Scripture however states, (in this verse) לכם (i. e. לכל נפש לכם) for every being that belongs to you (the responsibility for feeding which belongs to you) (Mekhilta d'Rabbi Yishmael 12:16:4).

h.ושמרתם את המצות AND YE SHALL WATCH THE UNLEAVENED BREAD that it shall not reach the stage of becoming leavened; hence the Rabbis said, if it (the dough) is rising (a sign that the leavening process is setting in) she (the woman kneading the dough) polishes it with cold water (i. e. she slaps the dough with hands dipped in cold water). Rabbi Josiah said: Do not read “את המַּצּוֹת”, the unleavened bread, but את הַמִּצְוֹת “[ye shall watch] the commandements” — just as we may not cause the unleavened bread to become leavened by letting the dough remain in its raw state too long so we may not let the commandment become “leavened” by waiting too long before we perform it; but if it (a commandment) comes to your hand, perform it immediately (Mekhilta d'Rabbi Yishmael 12:17:1).

h.ושמרתם את היום הזה AND YE SHALL GUARD THIS DAY — against work,

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

h.עד יום האחד ועשרים UNTIL THE TWENTY-FIRST DAY — Why is this stated? Has it not already been stated, (v. 15) “Seven days [shall ye eat unleavened bread]” (beginning on the fifteenth day, as Rashi shows in his comment on v. 14 and therefore terminating on the twenty-first)? The answer is: Since it is said in that verse, “[seven] days [shalt thou eat unleavened bread]”, we may ask whence do we derive that the prohibition of eating unleavened bread extends also to the nights of these seven days? Scripture therefore states here, “[Ye shall eat unleavened bread] until the twenty-first-day in the evening” (Mekhilta d'Rabbi Yishmael 12:18).

h.לא ימצא בבתיכם NO LEAVEN SHALL BE FOUND IN YOUR HOUSES — Whence may we derive that this applies also to the external properties which belong to you? From what Scripture states, (Exodus 13:7) “[Neither shall leaven be seen with thee] in all thy boundaries”. If this be so, why then need Scripture specify here “in your houses” (since this term is comprised in the more general term “in all thy boundaries”)? It is for the purpose of defining the latter term through the former. How is it the case of thy house? Everything contained in it is under thy control! So, too, the term “[leaven in all] your boundaries” means only such leaven as is in your boundaries and under your control, thereby excluding such leaven belonging to a non-Israelite as is deposited with an Israelite but for which he has accepted no responsibility (Mekhilta d'Rabbi Yishmael 12:19:2).

h.כי כל אכל מחמצת FOR WHOSOEVER EATETH THAT WHICH LEAVENETH — The purpose of this statement is to mention the punishment of excision for eating שאור (a synonym for מחמצת, which is something that causes the leavening process to set in, such as yeast etc., whilst חמץ denotes food which has become leavened). But has not Scripture already mentioned this punishment for eating leavened food (v. 15)? But the mention of this punishment is repeated here in connection with leaven מחמצת, in order that you should not argue as follows: For eating leavened food — a thing which is fitted to be eaten — it mentions this punishment, but if one eats leaven itself — which is something not fitted to be eaten — one should not be punished for it. If, however, it had mentioned the punishment for eating leaven but had not mentioned the punishment for eating leavened food, I might have said: For eating leaven — a thing which has the property of making other things leavened — it mentions the punishment, but if one eats leavened food — which is something that does not possess the property of making other things leavened — one should not be punished for it; therefore they are both mentioned (Mekhilta d'Rabbi Yishmael 12:19:3; cf. Beitzah 7b).

h.בגר ובאזרח הארץ WHETHER HE BE A STRANGER OR A NATIVE OF THE LAND — Because the miracle of the Exodus was performed for Israel it is necessary expressly to include the stranger who has become an Israelite in this command (Mekhilta d'Rabbi Yishmael 12:19:4).

h.מחמצת לא תאכלו THAT WHICH LEAVENETH YE SHALL NOT EAT — Here we have the prohibition regarding eating שאור (that which causes food to become leavened).

h.כל מחמצת [YE SHALL NOT EAT] ANYTHING THAT LEAVENETH — The use of the word כל, anything (even in the smallest degree), is intended to include food with which it (שאור) is mixed (Mekhilta d'Rabbi Yishmael 12:20:1).

h.בכל מושבתיכם תאכלו מצות IN ALL YOUR HABITATIONS SHALL YE EAT UNLEAVENED BREAD — This statement is intended to teach that it (the unleavened bread which you must eat on the first night of Passover) must be fitted to be eaten in all your habitations, thus excluding leavened bread which forms “the second tithe” and the unleavened meal cakes brought with the thanksgiving offering (which might be eaten only within the walls of Jerusalem) (Mekhilta d'Rabbi Yishmael 12:20:2).

h.משכו DRAW OUT — He who has sheep let him draw one out from his own,

h.וקחו OR TAKE, and he who has no sheep let him purchase one in the market (Mekhilta d'Rabbi Yishmael 12:21:2).

h.למשפחתיכם [A LAMB] ACCORDING TO YOUR FAMILIES — this corresponds to שה לבית אבות a lamb for the house of their fathers in verse 3.

h.אזוב HYSSOP — a kind of herb which has thin stalks.

h.אגדת אזוב A BUNCH OF HYSSOP — three stalks are called a bunch (cf. Shabbat 109b; Sukkah 13a).

h.אשר בסף means WHICH IS IN THE VESSEL, as in (2 Kings 12:14) “basins (ספות) of gold.”

h.מן הדם אשר בסף WITH THE BLOOD WHICH IS IN THE BASIN — Why does Scripture repeat this (אשר בסף) again? In order that you should not say that one dipping of the hyssop in the basin suffices for the three sprinklings, therefore it is again stated: “[you shall touch the lintel…] “with the blood that is in the basin”, to show that each separate sprinkling must be with the blood which is in the basin — for each touching of the lintel and doorposts there must be a separate dipping (Mekhilta d'Rabbi Yishmael 12:22:1).

h.ואתם לא תצאו וגו׳ AND NONE OF YOU SHALL GO OUT etc. — This tells us that when once permission is given to the destroying angel to wound he makes no distinction between righteous and wicked (Mekhilta d'Rabbi Yishmael 12:22:2) — and nighttime is the domain of the destroying agencies as it is said, (Psalms 104:20) “[Thou makest darkness and it is night], wherein all the beasts of the forest creep forth”.

h.ופסח signifies AND HE WILL SPARE; and one can also explain it to mean, “and He will leap over them” (cf. Rashi on v. 13 and on Isaiah 30:5).

h.ולא יתן המשחית AND HE WILL NOT GIVE THE DESTROYER He will not give him power to come in. The phrase is similar to (Genesis 31:9) “And God did not suffer him (נתנו — give him the power) to do me evil”.

h.והיה כי תבאן אל הארץ AND IT SHALL COME TO PASS WHEN YE BE COME TO THE LAND — Scripture makes the observance of this service dependent upon their entrance into the land of Palestine (Mekhilta d'Rabbi Yishmael 12:25), and they were not under any obligation, when in the wilderness, to keep more than the one Passover which they kept in the second year after the Exodus (cf. Numbers 9:1—5), and that, too, only in consequence of a special divine communication. (Cf. Rashi on Numbers 9:1 and כאשר דבר (תוס׳ קיד׳ ל”ז ע“ב ד”ה הואיל

h.ACCORDING AS HE SPAKE — And where did He say that He would give them that land? In the following verse: (Exodus 6:8) “And I will bring you into the land” (Mekhilta d'Rabbi Yishmael 12:25).

h.ויקד העם AND THE PEOPLE BOWED THE HEAD in thanksgiving for the tidings of the approaching deliverance and for the promise of their coming into the land, and for the tidings regarding the children whom they would have (since v. 26 implies that they would be blessed with children).

h.וילכו ויעשו בני ישראל AND THE CHILDREN OF ISRAEL WENT AND DID — But did they really do this at once — was not all this spoken to them at the beginning of the month (cf. Rashi on v. 3) and they carried out the command only on the tenth and the fourteenth? But the explanation is: so soon as they had taken these duties upon themselves Scripture accounts it unto them as though they had already performed them (Mekhilta d'Rabbi Yishmael 12:25).

h.וילכו ויעשו THEY WENT AND DID — Scripture enumerates their going also, to give them a reward for going and a reward for doing (Mekhilta d'Rabbi Yishmael 12:25).

h.כאשר צוה ה' את משה ואהרן [THEY DID] AS THE LORD HAD COMMANDED MOSES AND AARON — This is stated for the purpose of declaring Israel’s praise — that they did not omit a single matter of all the commandments of Moses and Aaron. And what is the meaning of כן עשו SO DID THEY? Moses and Aaron also did thus!(Mekhilta d'Rabbi Yishmael 12:25).

h.וה׳ “AND” THE LORD — Wherever it is stated וה׳ “And the Lord” it signifies He and His celestial Court, because the prefix ו expresses an addition, just as one says, “Mr. So-and-so and Mr. So-and-so” (Genesis Rabbah 51:2; cf. Rashi on Genesis 19:24).

h.הכה כל בכור SMOTE ALL THE FIRSTBORN — all: such, also, belonging to another people who happened to be in Egypt (Mekhilta d'Rabbi Yishmael 12:29; cf. Rashi on v. 12).

h.מבכר מרעה means FROM THE FIRSTBORN PHARAOH’S — Pharaoh too, was a firstborn, but he alone was allowed to remain of the firstborn; and regarding this it states, (Exodus 9:16) “[But for this cause I have maintained thee in life in order to show thee my power” — i. e. to show thee my power at the Read Sea (cf. Mekhilta d'Rabbi Yishmael 12:29).

h.עד בכור השבי UNTO THE FIRSTBORN OF THE CAPTIVE — because they rejoiced at the misfortune of the Israelites (Midrash Tanchuma, Bo 7); and a further reason why they were slain is that they should not say, — if they remained alive — it was our god who brought punishment upon our oppressors, the Egyptians (Mekhilta d'Rabbi Yishmael 12:29) The firstborn of the handmaid, threatened with death in 40:5 but not mentioned here as having been slain, is included in those stated here to have been slain since it enumerates here (i. e. the terms used here are intended to include everyone) from the most important amongst all of them to the least important, and the firstborn of the handmaid as belonging to the Egyptian people, is certainly more important than the firstborn of the captive (cf. Rashi on 11:6).

h.ויקם פרעה AND PHARAOH AROSE from his bed,

h.לילה AT NIGHT and not, as is the way of kings, at three hours in the day (9 o’clock in the morning) (Mekhilta d'Rabbi Yishmael 12:30; cf. Berakhot 9b).

h.הוא HE, first — and afterwards עבדיו HIS SERVANTS — this informs us that he went round to the houses of his servants and made them get up (Mekhilta d'Rabbi Yishmael 12:30).

h.כי אין בית אשר אין שם מת FOR THERE WAS NOT A HOUSE WHERE THERE WAS NOT ONE DEAD — If there was a firstborn there, he died: if there was no firstborn there, then the chief person in the house died because the chief person in the house is called בכור, as it is said, (Psalms 89:28) “I also will appoint him to be a בכור, [the highest of the kings of the earth]” (Mekhilta DeRashbi 12:30; cf. Rashi on 4:22; Pesachim Rabbah, Midr. Vajosha). Another explanation is: the Egyptian women were unfaithful to their husbands and bore children from young men, unmarried, and thus they (the Egyptian men) had many firstborn sons sometimes there were five to one woman, each being the firstborn to his own father (thus there might well be no house in which there was not a firstborn) (cf. Mekhilta d'Rabbi Yishmael 12:33).

h.ויקרא למשה ולאהרן לילה AND HE CALLED FOR MOSES AND AARON BY NIGHT — This tells us that he went round to the entrances leading into the city (i. e. to each different district) crying out, “Where does Moses reside? Where does Aaron reside?” (Mekhilta d'Rabbi Yishmael 12:31).

h.גם אתם BOTH YE — the men,

h.גם בני ישראל AND THE CHILDREN OF ISRAEL — the little ones (i. e. בני must be understood literally).

h.ולכו עבדו את ה' כדברכם AND GO, SERVE THE LORD, AS YE HAVE SAID — everything shall be as you have said and not as I have said: annulled is what I have said, (5:2) “I will not let you go” (“Arise, go out”); annulled is, (10:8) “who are they that shall go?” (“go, both you and the children of Israel”); annulled is, (10:24) “but your flocks and herds must remain” (“Take also your flocks and herds”) (cf. Mekhilta d'Rabbi Yishmael 12:31).

h.גם צאנכם גם בקרכם קחו TAKE ALSO YOUR FLOCKS AND HERDS — And what is the force of כאשר דברתם AS YE HAVE SPOKEN? It is an allusion to (10:25) “Thou, also, must give into our hands sacrifices and burnt offerings” — it means: take of my cattle also even as ye said.

h.וברכתם גם אתי AND BLESS ME ALSO — Pray on my behalf that I should not die because I am a firstborn (cf. Targum Jonathan on Exodus 12:32 and Mekhilta d'Rabbi Yishmael 12:29).

h.כלנו מתים WE ARE ALL DEAD MEN — They said, Not according to Moses’ decree is this what has happened for he said (10:5) “And every firstborn shall die”, and here all the ordinary people are dead, five or ten in one house (Mekhilta d'Rabbi Yishmael 12:33).

h.טרם יחמץ BEFORE IT WAS LEAVENED — The Egyptians would not allow them to stay long enough for the dough to become leavened.

h.משארתם (from the root שאר “to be left over”) denotes the leavings (what was left) of the unleavened bread and bitter herbs (Mekhilta d'Rabbi Yishmael 12:34).

h.על שכמם UPON THEIR SHOULDER — Although they took many cattle with them yet they bore this upon their shoulders because the commands of God were so dear unto them (Mekhilta d'Rabbi Yishmael 12:34).

h.כדבר משה [THEY DID] ACCORDING TO THE WORD OF MOSES which he had spoken to them in Egypt, viz., (Exodus 11:2) “And let every man ask his fellow…”

h.ושמלות AND GARMENTS — These were even more valued by them than the silver and than the gold: the later a thing is mentioned in the text the more valued it is (cf. Mekhilta d'Rabbi Yishmael 12:35) (i. e. the fact that silver is mentioned before gold shows that the text is mentioning the objects in the ascending scale of value and consequently the garments, as being mentioned last, must have been most valued by them).

h.וישאלום lit., AND THEY HANDED THEM OVER — Even what they did not ask of them did they give to them: “You say “one” — take “two”, but only go!” (Mekhilta d'Rabbi Yishmael 12:35).

h.וינצלו The Targum translates this by ורוקינו, AND THEY EMPTIED OUT.

h.מרעמסס סכתה FROM RAMESES TO SUCCOTH — These were distant from one another 120 miles and yet they reached there in one moment, as it is said, (Exodus 19:4) “and I carried you as on eagles’ wings” (cf. Mekhilta d'Rabbi Yishmael 12:35 and Rashi on Exodus 19:4).

h.הגברים ADULT MALES — from twenty years old and upwards (Shir HaShirim Rabbah 3:6).

h.ערב רב A MIXED MULTITUDE — a mingling of various nations who had become proselytes.

h.עגת מצות means a cake of (made of) unleavened dough (Mekhilta d'Rabbi Yishmael 12:35); dough which has not become leavened is termed וגם צדה לא עשו להם

h..מצה NEITHER HAD THEY MADE FOR THEMSELVES ANY PROVISION for the journey. This is stated to tell how praiseworthy Israel was: that they did not say, “How can we go forth into the wilderness without provisions?” But they had faith and set forth. This it is that is referred to more explicitly in the prophets: (Jeremiah 2:1) “I remember for thee the affection of thy youth, the love of thine espousals, how thou wentest after me in the wilderness in a land that was not sown”. What reward is afterwards set forth there? “Israel is the Lord’s hallowed portion etc.” (Mekhilta d'Rabbi Yishmael 12:35).

h.אשר ישבו במצרים WHO ABODE IN EGYPT after the other settlements (i. e. including those also) which they had made as strangers in a land that was not theirs (cf. Mekhilta d'Rabbi Yishmael 12:40).

h.שלשים שנה וארבע מאות שנה FOUR HUNDRED AND THIRTY YEARS — Altogether from the birth of Isaac until now were 400 years, and we must reckon from that event, for only from the time when Abraham had offspring from Sarah could the prophecy (Genesis 15:13) “Thy offspring shall be a stranger” be fulfilled; and there had been 30 years since that decree made at “the convenant between the parts” until the birth of Isaac. It is impossible to say that this means that they were 430 years in the land of Egypt alone, for Kohath was one of those who came into Egypt with Jacob (Genesis 46:11); go and reckon all his years and all the years of Amram his son and the whole eighty years of Moses, the latter’s son, until the Exodus and you will not find that they total to so many; and you must admit that Kohath had already lived many years before he went down to Egypt, and that many of Amram’s years are included in the years of his father Kohath, and that many of the 80 years of Moses are included in the years of his father Amram, so that you see that you will not find 400 years from the time of Israel’s coming into Egypt until the Exodus. You are compelled to admit, even though unwillingly, that the other settlements which the patriarchs made in lands other than Egypt come also under the name of “sojourning as a stranger” (גרות), including also that at Hebron, even though it was in Canaan itself, because it is said, (Genesis 35:27) “[Hebron] where Abraham and Isaac sojourned”, and it says, (Exodus 6:4) “[the land Canaan], the land of their sojournings wherein they sojourned”. Consequently you must necessarily say that the prophecy, “thy offspring shall be strangers… [four hundred years]” began only from the time when he had offspring. And only if you reckon the 400 years from the birth of Isaac will you find that from the time they came into Egypt until the time they left it, was 210 years (as alluded to in Genesis 15:13). This was one of the passages which they altered for king Ptolemy (Mekhilta d'Rabbi Yishmael 12:40; Megillah 9a).

h.ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה AND IT CAME TO PASS AT THE END OF THE 430 YEARS … EVEN ON THE SELF-SAME DAY — The addition of the latter phrase tells us that as soon as the predetermined end of the bondage arrived the Omnipresent did not detain them even as long as the twinkling of an eye (Mekhilta d'Rabbi Yishmael 12:42). For on the fifteenth of Nisan the ministering angels had come to Abraham to announce to him the promised birth of Isaac, and on the fifteenth of Nisan Isaac was born, and on the fifteenth of Nisan the decree “between the parts” relating to Israel’s slavery was made.

h.ליל שמרים IT WAS NIGHT OF WATCHING [UNTO THE LORD] — a night which the Holy One, blessed be He, was watching for and looking forward to, that He might fulfill His promise להוציאם מארץ מצרים TO BRING THEM OUT FROM THE LAND OF EGYPT.

h.'הוא הלילה הזה לה IT IS THIS NIGHT OF THE LORD — it is the night of which He said to Abraham, “On this night will I redeem your children” (Mekhilta d'Rabbi Yishmael 12:42; cf. Rashi on Genesis 39:11).

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

h.זאת חקת הפסח THIS IS THE ORDINANCE OF THE PASSOVER — This chapter was spoken to them on the 14th day of Nisan.

h.כל בן נכר NO STRANGE PERSON — one whose actions are estranged from his Heavenly Father (Zevachim 22b); both a heathen and an apostate Israelite therefore are implied in this term (Mekhilta d'Rabbi Yishmael 12:43:2).

h.ומלתה אתו אז יאכל בו WHEN THOU HAST CIRCUMCISED HIM THEN SHALL HE EAT THEREOF — “he” means his (the slave’s) master; this tells us that the neglect to circumcise his slaves bars him from eating of the Paschal offering. This is the opinion of R. Joshua. Rabbi Eliezer, however, said: the neglect to circumcise his slaves does not bar him from eating of the Paschal offering. The objection was raised: if this be so what means “Then shall he eat thereof”? — The reply was given: “He” means the slave, not the master (the meaning being that the slave, so long as he is uncircumcised may not eat of it) (cf. Mekhilta d'Rabbi Yishmael 12:44:2).

h.תושב A TOLERATED SOJOURNER — this means a stranger who has settled in Palestine (having undertaken to observe the seven precepts of the “Sons of Noah”).

h.ושכיר AND A HIRED SERVANT — a heathen. But why need Scripture state at all that these (the תושב and the שכיר) may not eat of the Passover lamb? These are uncircumcised and it is said (v. 48) “And no uncircumcised person shall eat thereof”? But it refers to such a one as a circumcised Arabian or a circumcised Gibeonite who is a settler or a hired servant (Mekhilta d'Rabbi Yishmael 12:45; Yevamot 71a).

h.בבית אחד יאכל IN ONE HOUSE SHALL IT BE EATEN — in one company (cf. שה לבית); meaning that those who have registered themselves for it (the Paschal offering) shall not form themselves afterwards into two companies and divide it. An objection was raised: You say that this means “in one company”, but perhaps this is not so, but it means “in one house” (or place) as it usually signifies, and it intends to teach that if they had begun to eat, for example, in the courtyard of a house and rain fell they may not enter the house to complete the eating of the offering? The reply was given: this cannot be so, because Scripture says, (v. 7) “[They shall put the blood] upon the houses (plural) wherein they shall eat it” — and from here it follows that one who is eating the Paschal offering may eat it in two places (consequently the only meaning of the term בית is “company”, as was suggested) (cf. Mekhilta d'Rabbi Yishmael 12:46:1 and Onkelos).

h.לא תוציא מן הבית THOU SHALT NOT CARRY FORTH OUT OF THE HOUSE this must therefore mean away from the company (Mekhilta d'Rabbi Yishmael 12:46:2).

h.ועצם לא תשברו בו NEITHER SHALL YE BREAK A BONE THEREOF — any bone that is fitted for eating (for the purpose of the performing the command of eating the Paschal lamb) as, for instance, one upon which there is flesh of the size of an olive — to it there is (applies) the prohibition relating to the breaking of a bone, but if there is not upon it flesh of the size of an olive there does not apply to it the prohibition of breaking a bone (cf. Pesachim 84b).

h.כל עדת ישראל יעשו אתו ALL THE CONGREGATION OF ISRAEL SHALL KEEP IT — Why is this stated? Since it says of the Paschal offering offered in Egypt, (v. 3) “a lamb for the house of their fathers” which means that they are to be registered for it by families, one might think that in the case of the Paschal offering offered by future generations this must also be so! Therefore Scripture states: “All the congregation of Israel may eat it” (i.e. any of them may eat it whoever they may be who combine to do so) (Mekhilta d'Rabbi Yishmael 12:47).

h.ועשה פסח AND HE WILL KEEP THE PASSOVER (the words may mean, then he shall keep the Passover) — One might think that this verse implies that any-one who becomes a proselyte (גר) must keep the Passover-offering rite immediately after his circumcision (even though this has not taken place just before Passover), therefore Scripture states והיה כאזרח הארץ “but he shall be as a native of the land”. How is it in the case of a native? He brings the offering on the fourteenth! So, too, a proselyte must bring it only on the fourteenth (Mekhilta d'Rabbi Yishmael 12:49).

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

h.תורה אחת וגו׳ ONE LAW etc. — This is stated in addition to the similar text in v. 48 in order to declare that the proselyte is equal to the native also in respect to all other commands of the Torah (i. e. the preceding text has reference only to the Paschal offering whilst this is a general statement) (Mekhilta d'Rabbi Yishmael 12:49).