(Exodus 13:1-2) "And the L–rd said to Moses, saying: Sanctify unto Me every first-born": This is one of the thirteen principles by which the Torah is expounded — a generic (statement) requiring a specific and a specific requiring a generic.
"Sanctify unto Me every first-born" — generic (implying both males and females). (Devarim 15:19) "the male" — specific, (excluding females). If I have the generic, why do I need the specific? For if I read the generic without the specific, I would assume that anything born first is a "bechor," whether male or female. It is, therefore, written "… the male" — males, but not females. If I have the specific, why do I need the generic? For if I read the specific without the generic, I would assume that any male, whether or not he opens the womb (first) is a "bechor." It is, therefore, written "Sanctify unto Me every bechor, the opener of the womb" — he must be both male and the opener of the womb, as it is written (Exodus 34:19) "All firstlings of the womb are Mine, and (of) all of your kine that bears a male, etc."
(Exodus 13:2) "in man and beast he is Mine": Whatever obtains with the man obtains with his beast. This excludes (from the law of bechor) the Levites, i.e., since it does not obtain with the man, it does not obtain with his beast.
Variantly: The bechor of a man is likened to the bechor of a beast, and the bechor of a beast to the bechor of a man. Just as with a beast, a miscarriage (of the first pregnancy) exempts (the second fetus) from (the law of) the bechor, so, with men. And just as with the bechor of a man, one may give it to the Cohein wherever he wishes, so, with the bechor of a beast. From (Devarim 12:6) "And you shall bring there (to the Temple) your burnt-offerings and your sacrifices, etc.", I might think that even if he was far away he must bring it (his first-born) to the Temple. It is, therefore, written "in man and beast he is Mine." The bechor of a man is hereby likened to the bechor of a beast. Just as the latter may be given to a Cohein wherever he wishes, so, the former. And just as the bechor of a man must be cared for for thirty days (before being given to the Cohein), so, the bechor of a beast.
"he is Mine": What is the intent of this? It is written (Devarim 15:19) "the male shall you sanctify to the L–rd your G–d." (How am I to understand this?) As sanctify it so that you receive reward, or if you sanctify it, it is sanctified, and, if not, it is not sanctified? It is, therefore, written "he is Mine" — in any event. What is the intent, then, of "the male shall you sanctify"? Sanctify it (i.e., dedicate it to the L–rd) for the sake of receiving reward.
Similarly, (Leviticus 6:5) "And the Cohein shall burn wood upon it every morning, etc." What is the intent of this? Is it not written (Isaiah 40:16) "and (the whole forest of Levanon is not sufficient to burn, etc."? What, then, is the intent of "And the Cohein shall burn wood upon it"? For the sake of receiving reward.
Similarly, (Numbers 28:4) "the one lamb shall you offer, etc." What is the intent of this? Is it not written (Isaiah, Ibid.) "nor the beasts thereof sufficient for a burnt-offering"? What, then, is the intent of "The one lamb, etc."? For the sake of receiving reward.
Similarly, (Exodus 25:8) "and they shall make for Me a sanctuary, etc." What is the intent of this? Is it not written (Jeremiah 23:24) "Do I not fill heaven and earth?" What, then, is the intent of "And they shall make for Me a sanctuary"? For the sake of receiving reward for making it.
Once, the disciples spent a Sabbath in Yavneh, R. Yehoshua not among them. When they returned to him he asked them: "What novelty did you hear in Yavneh?" They answered: "After you, our master" (i.e., there is no one to do so after you). R. Yehoshua: "Who spent the Sabbath there?" They: "R. Elazar b. Azaryah." R. Yehoshua: "Is it possible that R. Elazar b. Azaryah spent the Sabbath there without telling you something novel?" They: He expounded this principle (Devarim 31:12) "Gather the people — the men, the women, and the children." Now do little children know the difference between good and evil? But (He did so) in order to bestow reward upon their bringers, to increase the reward of the doers of His will, as it is written (Isaiah 42:21) "The L–rd desires for the sake of His righteousness to magnify Torah and to exalt it." At this, he said to them: "What can be more novel than this? I am seventy years old, and I never merited hearing such a thing until this day! Happy are you, father Abraham, from whose loins Elazar b. Azaryah emerged! The generation is not an orphan in whose midst R. Elazar b. Azaryah resides!"
They: Our master, he also expounded this principle: (Jeremiah 23:7) "Therefore, behold, days are coming, says the L–rd, when it will no more be said: 'As the L–rd lives, who brought up the children of Israel from the land of Egypt, etc.'" To what may this be compared? A man desired children and had a daughter — whereupon (when he made a vow) he vowed upon her life. Thereafter, he had a son, and (in vowing) he left off (vowing by) his daughter and vowed upon the life of his son.
R. Shimon b. Yochai says: To what may this be compared? A man was journeying and was accosted by a wolf, from which he was rescued — whereupon he would (always) talk about his encounter with the wolf. He was later accosted by a lion, from which he was rescued — whereupon he left off talking about his encounter with the wolf and spoke about his encounter with the lion.
The name of Yitzchak was not changed, for he was thus (originally) called by the Holy One Blessed be He. There are three who were named by the Holy One Blessed be He — Yitzchak, Shlomoh, and Yoshiyahu. Yitzchak — (Ibid. 17:19) "But Sarah your wife will bear a son for you and you shall call his name Yitzchak." Shlomoh (I Chronicles 22:9) "for Shlomoh will be his name." Yoshiyahu (I Kings 13:2) "A son will be born to the house of David. Yoshiyahu will be his name." Others say: Also Yishmael among the gentiles.
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מָצִינוּ שְׁמוֹתָן שֶׁלַּצַּדִּיקִים וּמַעֲשֵׂיהֶן גְּלוּיִים לִפְנֵי הַמָּקוֹם עַד שֶׁלֹּא נוֹצְרוּ, שֶׁנֶּאֱמַר: (ירמיה א,ה) "בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן, יְדַעְתִּיךָ,*בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן: עוד לפני שבהיותך עובר ברחם אמך קיבלת צורה עם איברים. וּבְטֶרֶם תֵּצֵא מֵרֶחֶם, הִקְדַּשְׁתִּיךָ, נָבִיא לַגּוֹיִם נְתַתִּיךָ." הָא לָמַדְנוּ שֶׁשְּׁמוֹתָן שֶׁלַּצַּדִּיקִים גְּלוּיִים לִפְנֵי הַמָּקוֹם; שֶׁלָּרְשָׁעִים, מְנַיִן? תִּלְמֹד לוֹמַר: (תהלים נח,ד) "זֹרוּ רְשָׁעִים מֵרָחֶם, תָּעוּ מִבֶּטֶן דֹּבְרֵי כָזָב."*זֹרוּ רְשָׁעִים מֵרָחֶם: הרשעים היו זרים כבר מזמן שהיו עוברים ברחם אמם.
We find the names of righteous ones and their deeds to be revealed to the L–rd before their creation, viz. (Jeremiah 1:5) "Before I created you in the womb, I knew you." Where do we find (the same for) the names of wicked ones? It is written (Psalms 58:4) "The wicked are estranged from the womb, etc."
(Exodus 13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." I know only that the exodus from Egypt is mentioned in the daytime. Whence do I derive (the same for) the evenings? From (Devarim 16:3) "… so that you remember the day of your going out of Egypt all the days of your life": "the days of your life" — the days; "all the days of your life" — (to include) the nights, as per Ben Zoma.
The sages say: "the days of your life" — in this world; "all the days of your life" — to include the days of the Messiah. Ben Zoma said to them: Israel is destined not to mention the exodus from Egypt in time to come, it being written (Jeremiah 23:7-8) "Therefore, behold, days are coming, says the L–rd, when it will no more be said: 'As the L–rd lives, who brought up the children of Israel from the land of Egypt, but as the L–rd lives, who brought up and who brought the seed of the house of Israel from the land of the north.'"
R. Nathan says: "who brought up and who brought": The exodus from Egypt is mentioned in time to come. And whence is it derived that we say "Blessed are You, O L–rd our G–d, and the G–d of our fathers, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob"? From (Exodus 3:15) "and G–d said further to Moses: Thus shall you say to the children of Israel: The L–rd, the G–d of your fathers, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob, sent me to you."
And whence is grace over meals derived? From (Devarim 8:10) "and you shall eat and you shall be sated" — this is the first blessing. "for the land" — this is the second blessing. "the good" — this is "who builds Jerusalem," viz. (Ibid. 3:25) "the good land … and the Levanon." "that he gave you" — who gave all good to us (this is the blessing of "hatov vehametiv").
R. Chiyya b. Nachmani said in the name of R. Yishmael: It is already written (Ibid. 8:10) "and you shall eat and you shall be sated, etc." What would be lacking if it were not written "that He gave to you"? (It is written to signify that you must thank Him) both for His measure of good and for His measure of punishment.
This tells me that a blessing is required after eating. Whence do I derive that it is required (also) before eating? R. Yishmael says: It follows a fortiori, viz.: If one who has eaten to satiety requires a blessing, how much more so, one who is hungry!
R. Nathan says: It is written (I Samuel 9:13) "As soon as you enter the town, you will find him before he ascends the mount to eat; for the people will not eat until he comes, for he will first bless the offering, etc."
R. Yitzchak says: It is written (Exodus 23:25) "And you shall serve the L–rd your G–d, and He will bless your bread and your water." When is it "your bread"? Before you have eaten it. This tells me only of food as requiring a blessing before it and after it. Whence do I derive (the same for) Torah? R. Yishmael says: It follows a fortiori, viz.: If food, which is only temporal, requires a blessing before and after it, how much more so Torah, which is eternal!
R. Yehudah b. Betheira says: It is written (Devarim 8:10) "and you shall eat and you shall be sated and you shall bless … for the good land." What is lacking that "good" supplies? This ("good") is Torah, as it is written (Mishlei 4:2) "for a taking of 'good' have I given to you."
R. Chanina, the son of the brother of R. Yehoshua says: It is written (Devarim 32:3) "When I call upon the name of the L–rd" — the blesser; "give grandeur to our G–d" — the answerers. And what do they answer? "Blessed is the L–rd who is blessed forever." And when he mentions His name, they respond "Blessed is the name of the glory of His kingdom forever." And thus did David say (Psalms 34:4) "Exalt the L–rd with me, and let us extol His name forever."
Rebbi says (Mishlei 10:7) "the remembrance of the Tzaddik is for blessing": When he mentions the Tzaddik, "the Life of the worlds" — (Psalms 145:17) "the L–rd is a tzaddik in all of His ways — let it be for blessing "Amen!"
(Exodus 13:3) "and chametz shall not be eaten": (The intent of the verse is) to equate the feeder (of chametz to minors) with the eater. But perhaps (the intent is) to forbid derivation of benefit from it? From (Devarim 16:3) "You shall not eat chametz upon it" we learn that benefit may be derived from it. How, then, am I to understand "chametz shall not be eaten"? To equate the feeder with the eater. These are the words of R. Yoshiyah.
R. Yitzchak says: It is not needed (for this derivation). If with sheratzim, (creeping things), the less stringent, the feeder is equated with the eater, how much more so with chametz, the more stringent! How, then, am I to understand "chametz shall not be eaten"? To forbid derivation of benefit from it.
(Exodus 13:3) "This day you go out in the month of Aviv (spring)": Let this not be written (i.e., Why is it needed?) (To signify) a month that is kasher — neither burning sun nor (heavy) rains. And thus is it written (Psalms 68:7) "G–d settles the solitary in their homes. He takes out the bound bakosharoth." What is the intent of "bakosharoth"? A month that is kasher for you. Neither burning sun nor (heavy) rains.
R. Nathan says "bakosharoth": These (the Egyptians) crying ("bacho"); the others (Israel) singing ("meshorerim"). The Egyptians crying, viz. (Numbers 33:4) "And the Egyptians were burying, etc." And Israel singing, viz. (Psalms 118:15) "A sound of song and salvation in the tents of the righteous." (Ibid.) "The right hand of the L–rd is uplifted" — over Egypt.
R. Elazar b. Azaryah says: In the merit of our father Abraham He took them out of Egypt, viz. (Psalms 105: 42-43) "For He remembered His sacred word to Abraham His servant, and He took out His people in gladness, His chosen ones, in song." R.
Shimon b. Yochai says: He took them out in the merit of (the mitzvah of) circumcision, viz. (Ezekiel 16:6) "And I passed by you, and I saw you steeped in your blood, etc."
Variantly (Psalms 68:7) "G–d settles the solitary in their homes. He takes out the bound bakosharoth. But rebels dwelling in dryness, etc.": They were rebels, in spite of which He dealt with them with "kashruth." And thus is it written (Ezekiel 20:7-9) "And I said to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the idols of Egypt … and they rebelled against Me and would not listen to Me. They did not cast away the abominations of their eyes and they did not abandon the idols of Egypt … But I wrought for the sake of My name, that it not be profaned in the eyes of nations in whose midst they were, having made Myself known to them before their eyes to take them out of the land of Egypt." They were rebels — but He dealt with them with "kashruth."
(Exodus 13:3) "This day you go out in the month of Aviv": Let this not be written (i.e., it seems superfluous). We are hereby apprised that the year in which Israel left Egypt did not require intercalation.
(שמות יג,א-ב) "וַיְדַבֵּר יי אֶל מֹשֶׁה לֵּאמֹר: קַדֶּשׁ לִי כָל בְּכוֹר, פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, בָּאָדָם וּבַבְּהֵמָה, לִי הוּא." זוֹ אַחַת מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם: בִּכְלָל שֶׁהוּא צָרִיךְ לִפְרָטוֹ, וּפְרָט שֶׁהוּא צָרִיךְ לִכְלָלוֹ.
(Exodus 13:1-2) "And the L–rd said to Moses, saying: Sanctify unto Me every first-born": This is one of the thirteen principles by which the Torah is expounded — a generic (statement) requiring a specific and a specific requiring a generic.
"קַדֶּשׁ לִי כָל בְּכוֹר, פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל", כְּלָל, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת בְּמַשְׁמָע. (דברים טו,יט) "כָּל הַבְּכוֹר אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ, הַזָּכָר תַּקְדִּישׁ לַיי אֱלֹהֶיךָ", פְּרָט, יָצְאוּ נְקֵבוֹת מִמַּשְׁמָע. אֲנִי אֶקְרָא אֶת הַכְּלָל, מַה תִּלְמֹד לוֹמַר אֶת הַפְּרָט? שֶׁאִם קוֹרֵא אֲנִי אֶת הַכְּלָל אֲבָל לֹא אֶת הַפְּרָט, שׁוֹמֵעַ אֲנִי, כָּל שֶׁיִּוָּלֵד רִאשׁוֹן, בֵּין זָכָר בֵּין נְקֵבָה, יִהְיֶה בְּכוֹר! תִּלְמֹד לוֹמַר: (דברים טו,יט) "כָּל הַבְּכוֹר אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ, הַזָּכָר תַּקְדִּישׁ לַיי אֱלֹהֶיךָ", "הַזָּכָר", זְכָרִים אֲבָל לֹא נְקֵבוֹת. אֲנִי אֶקְרָא אֶת הַפְּרָט, מַה תִּלְמֹד לוֹמַר אֶת הַכְּלָל? אִם קוֹרֵא אֲנִי אֶת הַפְּרָט וְלֹא אֶת הַכְּלָל, שׁוֹמֵעַ אֲנִי, כָּל זָכָר שֶׁיִּוָּלֵד, בֵּין שֶׁהוּא פּוֹתֵחַ רֶחֶם וּבֵין שֶׁאֵינוֹ פּוֹתֵחַ רֶחֶם, יִהְיֶה בְּכוֹר! תִּלְמֹד לוֹמַר "קַדֶּשׁ לִי כָל בְּכוֹר", עַד שֶׁיְּהֵי זָכָר וּפוֹתֵחַ רֶחֶם. לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (שמות לד,יט) "כָּל פֶּטֶר רֶחֶם לִי, וְכָל מִקְנְךָ תִּזָּכָר".
"Sanctify unto Me every first-born" — generic (implying both males and females). (Devarim 15:19) "the male" — specific, (excluding females). If I have the generic, why do I need the specific? For if I read the generic without the specific, I would assume that anything born first is a "bechor," whether male or female. It is, therefore, written "… the male" — males, but not females. If I have the specific, why do I need the generic? For if I read the specific without the generic, I would assume that any male, whether or not he opens the womb (first) is a "bechor." It is, therefore, written "Sanctify unto Me every bechor, the opener of the womb" — he must be both male and the opener of the womb, as it is written (Exodus 34:19) "All firstlings of the womb are Mine, and (of) all of your kine that bears a male, etc."
"בָּאָדָם וּבַבְּהֵמָה", אֶת שֶׁיֵּשׁ לוֹ בָאָדָם, יֵשׁ לוֹ בַבְּהֵמָה. יָצְאוּ הַלְוִיִּם, שֶׁאֵין לָהֶם בָאָדָם, לֹא יהֵי לָהֶם בַּבְּהֵמָה.
(Exodus 13:2) "in man and beast he is Mine": Whatever obtains with the man obtains with his beast. This excludes (from the law of bechor) the Levites, i.e., since it does not obtain with the man, it does not obtain with his beast.
דָּבָר אַחֵר: הִקִּישׁ בְּכוֹר אָדָם לִבְכוֹר בְּהֵמָה, וּבְכוֹר בְּהֵמָה לִבְכוֹר אָדָם. מַה הַבְּהֵמָה, הַנְּפָלִים פְּטוּרִין אֶת הַבְּכוֹרָה,*פְּטוּרִין = פּוֹטְרִין. בלשון משנה. אַף הָאָדָם, הַנְּפָלִים פְּטוּרִין בּוֹ אֶת הַבְּכוֹרָה.*נְפָלִים: עוברים הנולדים מתים. וּמַה בְּכוֹר אָדָם, אַתְּ רַשַּׁי לִתְּנוֹ לַכֹּהֵן בְּכָל מָקוֹם שֶׁיִּרְצֶה, אַף בְּכוֹר בְּהֵמָה, אַתְּ רַשַּׁי לִתְּנוֹ לַכֹּהֵן בְּכָל מָקוֹם שֶׁיִּרְצֶה. לְפִי שֶׁהוּא אוֹמֵר: (דברים יב,ו) "וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם, וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם, וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם, וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם", שׁוֹמֵעַ אֲנִי, אֲפִלּוּ הִיא בְמָקוֹם רָחוֹק, יִהְיֶה בְחוֹבָה עָלָיו לַהֲבִיאוֹ לְבֵית הַבְּחִירָה! תִּלְמֹד לוֹמַר "בָּאָדָם וּבַבְּהֵמָה", הִקִּישׁ בְּכוֹר בְּהֵמָה לִבְכוֹר אָדָם: מַה בְּכוֹר אָדָם, אַתְּ רַשַּׁי לִתְּנוֹ לַכֹּהֵן בְּכָל מָקוֹם שֶׁיִּרְצֶה, אַף בְּכוֹר בְּהֵמָה, אַתְּ רַשַּׁי לִתְּנוֹ לַכֹּהֵן בְּכָל מָקוֹם שֶׁיִּרְצֶה. וּמַה בְּכוֹר אָדָם, אַתְּ מִטַּפֵּל בּוֹ שְׁלֹשִׁים יוֹם, אַף בְּכוֹר בְּהֵמָה, אַתְּ מִטַּפֵּל בּוֹ שְׁלֹשִׁים יוֹם.
Variantly: The bechor of a man is likened to the bechor of a beast, and the bechor of a beast to the bechor of a man. Just as with a beast, a miscarriage (of the first pregnancy) exempts (the second fetus) from (the law of) the bechor, so, with men. And just as with the bechor of a man, one may give it to the Cohein wherever he wishes, so, with the bechor of a beast. From (Devarim 12:6) "And you shall bring there (to the Temple) your burnt-offerings and your sacrifices, etc.", I might think that even if he was far away he must bring it (his first-born) to the Temple. It is, therefore, written "in man and beast he is Mine." The bechor of a man is hereby likened to the bechor of a beast. Just as the latter may be given to a Cohein wherever he wishes, so, the former. And just as the bechor of a man must be cared for for thirty days (before being given to the Cohein), so, the bechor of a beast.
"לִי הוּא", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (דברים טו,יט) "הַזָּכָר תַּקְדִּישׁ לַיי אֱלֹהֶיךָ", הַקְדִּישׁוֹ שֶׁתְּקַבֵּל שָׁכָר, אוֹ אִם הִקְדַּשְׁתּוֹ, מֻקְדָּשׁ, וְאִם לָאו, אֵינוֹ מֻקְדָּשׁ? תִּלְמֹד לוֹמַר "לִי הוּא", מִכָּל מָקוֹם. הָא מַה תִּלְמֹד לוֹמַר (דברים טו,יט) "הַזָּכָר תַּקְדִּישׁ לַיי אֱלֹהֶיךָ"? הַקְדִּישׁוֹ שֶׁתְּקַבֵּל שָׁכָר.
"he is Mine": What is the intent of this? It is written (Devarim 15:19) "the male shall you sanctify to the L–rd your G–d." (How am I to understand this?) As sanctify it so that you receive reward, or if you sanctify it, it is sanctified, and, if not, it is not sanctified? It is, therefore, written "he is Mine" — in any event. What is the intent, then, of "the male shall you sanctify"? Sanctify it (i.e., dedicate it to the L–rd) for the sake of receiving reward.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (ויקרא ו,ה) "וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר", לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר: (ישעיה מ,טז) "וּלְבָנוֹן אֵין דֵּי בָּעֵר"! הָא מַה תִּלְמֹד לוֹמַר "וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים"? שֶׁתְּקַבֵּל שָׁכָר.
Similarly, (Leviticus 6:5) "And the Cohein shall burn wood upon it every morning, etc." What is the intent of this? Is it not written (Isaiah 40:16) "and (the whole forest of Levanon is not sufficient to burn, etc."? What, then, is the intent of "And the Cohein shall burn wood upon it"? For the sake of receiving reward.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (במדבר כח,ד) "אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר", לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר: (ישעיה מ,טז) "וְחַיָּתוֹ אֵין דֵּי עוֹלָה"? הָא מַה תִּלְמֹד לוֹמַר "אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר"? שֶׁתְּקַבֵּל שָׁכָר.
Similarly, (Numbers 28:4) "the one lamb shall you offer, etc." What is the intent of this? Is it not written (Isaiah, Ibid.) "nor the beasts thereof sufficient for a burnt-offering"? What, then, is the intent of "The one lamb, etc."? For the sake of receiving reward.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (שמות כה,ח) "וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם", לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר: (ירמיה כג,כד) "הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא"? הָא מַה תִּלְמֹד לוֹמַר "וְעָשׂוּ לִי מִקְדָּשׁ"? שֶׁתְּקַבֵּל שָׁכָר.
Similarly, (Exodus 25:8) "and they shall make for Me a sanctuary, etc." What is the intent of this? Is it not written (Jeremiah 23:24) "Do I not fill heaven and earth?" What, then, is the intent of "And they shall make for Me a sanctuary"? For the sake of receiving reward for making it.
כְּבַר שָׁבְתוּ תַּלְמִידִים בְּיַבְנֶה, וְלֹא שָׁבַת שָׁם רַבִּי יְהוֹשֻׁעַ. וּכְשֶׁבָּאוּ תַּלְמִידָיו אֶצְלוֹ, אָמַר לָהֶם: מַה דָּבָר חָדָשׁ הָיָה לָכֶם בְּיַבְנֶה? אָמְרוּ לוֹ: אַחֲרֶיךָ רַבִּי! אָמַר לָהֶם: וּמִי שָׁבַת שָׁם? אָמְרוּ לוֹ: רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אָמַר לָהֶם: אֶפְשָׁר שֶׁשָּׁבַת שָׁם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, וְלֹא חִדֵּשׁ לָכֶם דָּבָר? אָמְרוּ לוֹ: רַבִּי! כְּלָל זֶה דָּרַשׁ: (דברים כט,ט-י) "אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי יי אֱלֹהֵיכֶם, רָאשֵׁיכֶם, שִׁבְטֵיכֶם, זִקְנֵיכֶם וְשֹׁטְרֵיכֶם, כֹּל אִישׁ יִשְׂרָאֵל. טַפְּכֶם, נְשֵׁיכֶם". וְכִי מַה טַּף זֶה יוֹדֵעַ לְהָבִין בֵּין טוֹב לָרָע? אֶלָּא לִתֵּן שְׁכַר בָּנִים לָאָבוֹת, לְרַבּוֹת שְׁכַר עוֹשֵׂי רְצוֹנוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (ישעיה מב,כא) "יי חָפֵץ לְמַעַן צִדְקוֹ, יַגְדִּיל תּוֹרָה וְיַאְדִּיר." אָמַר לָהֶם: אֵי זֶה דָבָר חָדָשׁ! הֲרֵינִי כְבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי לְדָבָר זֶה בִּלְתִּי הַיּוֹם! אַשְׁרֵיךָ אַבְרָהָם אָבִינוּ, שֶׁאֶלְעָזָר בֶּן עֲזַרְיָה יָצָא מֵחֲלָצֶיךָ! אֵין הַדּוֹר יָתוֹם שֶׁרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁרוּי בְּתוֹכוֹ!
Once, the disciples spent a Sabbath in Yavneh, R. Yehoshua not among them. When they returned to him he asked them: "What novelty did you hear in Yavneh?" They answered: "After you, our master" (i.e., there is no one to do so after you). R. Yehoshua: "Who spent the Sabbath there?" They: "R. Elazar b. Azaryah." R. Yehoshua: "Is it possible that R. Elazar b. Azaryah spent the Sabbath there without telling you something novel?" They: He expounded this principle (Devarim 31:12) "Gather the people — the men, the women, and the children." Now do little children know the difference between good and evil? But (He did so) in order to bestow reward upon their bringers, to increase the reward of the doers of His will, as it is written (Isaiah 42:21) "The L–rd desires for the sake of His righteousness to magnify Torah and to exalt it." At this, he said to them: "What can be more novel than this? I am seventy years old, and I never merited hearing such a thing until this day! Happy are you, father Abraham, from whose loins Elazar b. Azaryah emerged! The generation is not an orphan in whose midst R. Elazar b. Azaryah resides!"
אָמְרוּ לוֹ: רַבִּי! עוֹד כְּלָל זֶה דָּרַשׁ: (ירמיה טז, יד-טו) "לָכֵן הִנֵּה יָמִים בָּאִים, נְאֻם יי, וְלֹא יֵאָמֵר עוֹד: חַי יי, אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם. כִּי אִם חַי יי, אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ צָפוֹן, וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדִּיחָם שָׁמָּה, וַהֲשִׁבֹתִים עַל אַדְמָתָם אֲשֶׁר נָתַתִּי לַאֲבוֹתָם." מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁהָיָה מִתְאַוֶּה לְבָנִים,*מִתְאַוֶּה לְבָנִים: מאוד רוצה שיוולדו לו בנים זכרים. וְנוֹלְדָה לוֹ בַת, וְהָיָה נוֹדֵר בְּחַיֵּי הַבַּת. וְנוֹלַד לוֹ בֶּן, הִנִּיחַ אֶת הַבַּת, וְהָיָה נוֹדֵר בְּחַיֵּי הַבֵּן.
They: Our master, he also expounded this principle: (Jeremiah 23:7) "Therefore, behold, days are coming, says the L–rd, when it will no more be said: 'As the L–rd lives, who brought up the children of Israel from the land of Egypt, etc.'" To what may this be compared? A man desired children and had a daughter — whereupon (when he made a vow) he vowed upon her life. Thereafter, he had a son, and (in vowing) he left off (vowing by) his daughter and vowed upon the life of his son.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ, וּפָגַע בּוֹ זְאֵב, וְהֻצַּל מִיָּדוֹ, וְהָיָה מְתַנֶּה נִסִּים שֶׁנֶּעֱשׂוּ לוֹ בַזְּאֵב.*מְתַנֶּה: מספר. פָּגַע בּוֹ אֲרִי וְהֻצַּל מִיָּדוֹ, שָׁכַח מַעֲשֵׂה זְאֵב, וְהָיָה מְתַנֶּה נִסִּים שֶׁנֶּעֱשׂוּ לוֹ בַאֲרִי.
R. Shimon b. Yochai says: To what may this be compared? A man was journeying and was accosted by a wolf, from which he was rescued — whereupon he would (always) talk about his encounter with the wolf. He was later accosted by a lion, from which he was rescued — whereupon he left off talking about his encounter with the wolf and spoke about his encounter with the lion.
כַּיּוֹצֵא בוֹ דָרַשׁ: (בראשית כה,יט) "וַיִּקְרָא אֶת שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל", עָבַר שֵׁם הָרִאשׁוֹן וְנִתְקַיַּם הַשֵּׁנִי. כַּיּוֹצֵא בוֹ דָרַשׁ: (בראשית יז,ה) "וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם", עָבַר שֵׁם הָרִאשׁוֹן וְנִתְקַיַּם הַשֵּׁנִי.
Similarly, (Genesis 29:19) "And he called the name of the place Beth-El." The first name was superseded by the second.
כַּיּוֹצֵא בוֹ דָרַשׁ: (בראשית יז,טו) "וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם, וְהָיָה שִׁמְךָ אַבְרָהָם", עָבַר שֵׁם הָרִאשׁוֹן וְנִתְקַיַּם שֵׁם הַשֵּׁנִי.
Similarly, (Ibid. 17:5) "And your name will no longer be called Avram." The first name was superseded by the second.
כַּיּוֹצֵא בוֹ דָרַשׁ: (בראשית יז,טו) "וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם: שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי, כִּי שָׂרָה שְׁמָהּ." עָבַר שֵׁם הָרִאשׁוֹן וְנִתְקַיַּם שֵׁם הַשֵּׁנִי.
Similarly, (Ibid. 15) "Sarai, your wife, etc." The first name was superseded by the second.
כַּיּוֹצֵא בוֹ דָרַשׁ: (בראשית לב,כח) "וַיֹּאמֶר: לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ, כִּי אִם יִשְׂרָאֵל, כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל." שֵׁם הָרִאשׁוֹן נִתְקַיַּם לוֹ, וְהַשֵּׁנִי נִתּוֹסַף לוֹ.
(Ibid. 32:28) "Your name will no longer be called Yaakov but Yisrael." The first name remained and the second was superadded.
יִצְחָק, לֹא נִשְׁתַּנָּה שְׁמוֹ, שֶׁנִּקְרָא מִפִּי הַגּבוּרָה. וּשְׁלֹשָׁה הֵם שֶׁנִּקְרְאוּ מִפִּי הַקֹּדֶשׁ: יִצְחָק וּשְׁלֹמֹה וְיֹאשִׁיָּה. בְּיִצְחָק מַהוּ אוֹמֵר? (בראשית יז,יט) "אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן, וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק". בִּשְׁלֹמֹה מַהוּ אוֹמֵר? (דברי הימים א כב,ח) "הִנֵּה בֵן נוֹלָד לָךְ, הוּא יִהְיֶה אִישׁ מְנוּחָה, וַהֲנִיחוֹתִי לוֹ מִכָּל אוֹיְבָיו מִסָּבִיב, כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ, וְשָׁלוֹם וָשֶׁקֶט אֶתֵּן עַל יִשְׂרָאֵל בְּיָמָיו." בְּיֹאשִׁיָּהוּ מַהוּ אוֹמֵר? (מלכים א יג,ב) "הִנֵּה בֵן נוֹלָד לְבֵית דָּוִד, יֹאשִׁיָּהוּ שְׁמוֹ, וְזָבַח עָלֶיךָ אֶת כֹּהֲנֵי הַבָּמוֹת הַמַּקְטִרִים עָלֶיךָ, וְעַצְמוֹת אָדָם יִשְׂרְפוּ עָלֶיךָ." וְיֵשׁ אוֹמְרִים, אַף יִשְׁמָעֵאל בַּגּוֹיִם.
The name of Yitzchak was not changed, for he was thus (originally) called by the Holy One Blessed be He. There are three who were named by the Holy One Blessed be He — Yitzchak, Shlomoh, and Yoshiyahu. Yitzchak — (Ibid. 17:19) "But Sarah your wife will bear a son for you and you shall call his name Yitzchak." Shlomoh (I Chronicles 22:9) "for Shlomoh will be his name." Yoshiyahu (I Kings 13:2) "A son will be born to the house of David. Yoshiyahu will be his name." Others say: Also Yishmael among the gentiles.
מָצִינוּ שְׁמוֹתָן שֶׁלַּצַּדִּיקִים וּמַעֲשֵׂיהֶן גְּלוּיִים לִפְנֵי הַמָּקוֹם עַד שֶׁלֹּא נוֹצְרוּ, שֶׁנֶּאֱמַר: (ירמיה א,ה) "בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן, יְדַעְתִּיךָ,*בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן: עוד לפני שבהיותך עובר ברחם אמך קיבלת צורה עם איברים. וּבְטֶרֶם תֵּצֵא מֵרֶחֶם, הִקְדַּשְׁתִּיךָ, נָבִיא לַגּוֹיִם נְתַתִּיךָ." הָא לָמַדְנוּ שֶׁשְּׁמוֹתָן שֶׁלַּצַּדִּיקִים גְּלוּיִים לִפְנֵי הַמָּקוֹם; שֶׁלָּרְשָׁעִים, מְנַיִן? תִּלְמֹד לוֹמַר: (תהלים נח,ד) "זֹרוּ רְשָׁעִים מֵרָחֶם, תָּעוּ מִבֶּטֶן דֹּבְרֵי כָזָב."*זֹרוּ רְשָׁעִים מֵרָחֶם: הרשעים היו זרים כבר מזמן שהיו עוברים ברחם אמם.
We find the names of righteous ones and their deeds to be revealed to the L–rd before their creation, viz. (Jeremiah 1:5) "Before I created you in the womb, I knew you." Where do we find (the same for) the names of wicked ones? It is written (Psalms 58:4) "The wicked are estranged from the womb, etc."
(שמות יג,ג) "וַיֹּאמֶר מֹשֶׁה אֶל הָעָם: זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים, כִּי בְּחֹזֶק יָד הוֹצִיא יי אֶתְכֶם מִזֶּה, וְלֹא יֵאָכֵל חָמֵץ." אֵין לִי אֶלָּא שֶׁמַּזְכִּירִים יְצִיאַת מִצְרַיִם בַּיָּמִים, בַּלֵּילוֹת מְנַיִן? תִּלְמֹד לוֹמַר: (דברים טז,ג) "לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ", "יְמֵי חַיֶּיךָ", הַיָּמִים, "כֹּל יְמֵי חַיֶּיךָ", הַלֵּילוֹת. כְּדִבְרֵי בֶּן זוֹמָא.
(Exodus 13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." I know only that the exodus from Egypt is mentioned in the daytime. Whence do I derive (the same for) the evenings? From (Devarim 16:3) "… so that you remember the day of your going out of Egypt all the days of your life": "the days of your life" — the days; "all the days of your life" — (to include) the nights, as per Ben Zoma.
וַחֲכָמִים אוֹמְרִים: "יְמֵי חַיֶּיךָ", בָּעוֹלָם הַזֶּה, "כָּל יְמֵי חַיֶּיךָ", לְהָבִיא לִימוֹת הַמָּשִׁיחַ. אָמַר לָהֶם בֶּן זוֹמָא: עֲתִידִין יִשְׂרָאֵל שֶׁלֹּא לְהַזְכִּיר יְצִיאַת מִצְרַיִם לֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר: (ירמיה טז,יד-טו) "לָכֵן הִנֵּה יָמִים בָּאִים, נְאֻם יי, וְלֹא יֵאָמֵר עוֹד: חַי יי, אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם! כִּי אִם: חַי יי אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ צָפוֹן!"
The sages say: "the days of your life" — in this world; "all the days of your life" — to include the days of the Messiah. Ben Zoma said to them: Israel is destined not to mention the exodus from Egypt in time to come, it being written (Jeremiah 23:7-8) "Therefore, behold, days are coming, says the L–rd, when it will no more be said: 'As the L–rd lives, who brought up the children of Israel from the land of Egypt, but as the L–rd lives, who brought up and who brought the seed of the house of Israel from the land of the north.'"
רַבִּי נָתָן אוֹמֵר: (ירמיה כג,ח) "אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא", מַגִּיד שֶׁמַּזְכִּירִים יְצִיאַת מִצְרַיִם לֶעָתִיד לָבֹא. וּמְנַיִן שֶׁהֵן אוֹמְרִין: "בָּרוּךְ אַתָּה יי, אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, אֱלֹהֵי אַבְרָהָם, אֱלֹהֵי יִצְחָק, וֵאלֹהֵי יַעֲקֹב"? שֶׁנֶּאֱמַר: (שמות ג,טו) "וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה: כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל: יי אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי, אֱלֹהֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב".
R. Nathan says: "who brought up and who brought": The exodus from Egypt is mentioned in time to come. And whence is it derived that we say "Blessed are You, O L–rd our G–d, and the G–d of our fathers, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob"? From (Exodus 3:15) "and G–d said further to Moses: Thus shall you say to the children of Israel: The L–rd, the G–d of your fathers, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob, sent me to you."
וּמְנַיִן שֶׁהֵן מְבָרְכִין עַל הַמָּזוֹן? שֶׁנֶּאֱמַר: (דברים ח,י) "וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ", זוֹ בְּרָכָה רִאשׁוֹנָה; "עַל הָאָרֶץ", זוֹ בְּרָכָה שְׁנִיָּה; "הַטֹּבָה", זוֹ יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר: (דברים ג,כה) "הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן." "אֲשֶׁר נָתַן לָךְ", שֶׁגְּמָלַנוּ כָל טוֹב.
And whence is grace over meals derived? From (Devarim 8:10) "and you shall eat and you shall be sated" — this is the first blessing. "for the land" — this is the second blessing. "the good" — this is "who builds Jerusalem," viz. (Ibid. 3:25) "the good land … and the Levanon." "that he gave you" — who gave all good to us (this is the blessing of "hatov vehametiv").
רַבִּי חִיָּא בַּר נַחְמָנִי אָמַר מִשֵּׁם רַבִּי יִשְׁמָעֵאל: הֲרֵי הוּא אוֹמֵר "וְאָכַלְתָּ וְשָׂבָעְתָּ". מָה זֶה מְחֻסָּר "אֲשֶׁר נָתַן לָךְ"? בֵּין מִדָּה טוֹבָה לְמִדַּת פֻּרְעָנוּת.
R. Chiyya b. Nachmani said in the name of R. Yishmael: It is already written (Ibid. 8:10) "and you shall eat and you shall be sated, etc." What would be lacking if it were not written "that He gave to you"? (It is written to signify that you must thank Him) both for His measure of good and for His measure of punishment.
אֵין לִי אֶלָּא מָזוֹן שֶׁהוּא טָעוּן בְּרָכָה לְאַחֲרָיו; לְפָנָיו מְנַיִן? הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: קַל וָחֹמֶר הוּא: אִם כְּשֶׁאָכַל וְשָׂבַע, הֲרֵי הוּא טָעוּן בְּרָכָה, קַל וָחֹמֶר כְּשֶׁהוּא תָּאֵב.*תָּאֵב: מרגיש תאבון.
This tells me that a blessing is required after eating. Whence do I derive that it is required (also) before eating? R. Yishmael says: It follows a fortiori, viz.: If one who has eaten to satiety requires a blessing, how much more so, one who is hungry!
רַבִּי נָתָן אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שמואל א ט,יג) "כְּבֹאֲכֶם הָעִיר, כֵּן תִּמְצְאוּן אֹתוֹ, בְּטֶרֶם יַעֲלֶה הַבָּמָתָה לֹאכַל, כִּי לֹא יֹאכַל הָעָם עַד בֹּאוֹ, כִּי הוּא יְבָרֵךְ הַזֶּבַח, אַחֲרֵי כֵן יֹאכְלוּ הַקְּרֻאִים, וְעַתָּה עֲלוּ! כִּי אֹתוֹ כְהַיּוֹם תִּמְצְאוּן אֹתוֹ."
R. Nathan says: It is written (I Samuel 9:13) "As soon as you enter the town, you will find him before he ascends the mount to eat; for the people will not eat until he comes, for he will first bless the offering, etc."
רַבִּי יִצְחָק אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שמות כד,כה) "וַעֲבַדְתֶּם אֵת יי אֱלֹהֵיכֶם, וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ". אֵימָתַי הוּא "לַחְמְךָ"? עַד שֶׁלֹּא אֲכַלְתּוֹ. אֵין לִי אֶלָּא מָזוֹן שֶׁהוּא טָעוּן בְּרָכָה לְפָנָיו וּלְאַחֲרָיו, תּוֹרָה מְנַיִן? הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: קַל וָחֹמֶר: וּמָה, אִם מָזוֹן, שֶׁהוּא חַיֵּי שָׁעָה, טָעוּן בְּרָכָה לְפָנָיו וּלְאַחֲרָיו, תּוֹרָה, שֶׁהִיא חַיֵּי עוֹלָם, דִּין הוּא שֶׁתִּטְעֹן בְּרָכָה לְפָנֶיהָ וּלְאַחֲרֶיהָ.
R. Yitzchak says: It is written (Exodus 23:25) "And you shall serve the L–rd your G–d, and He will bless your bread and your water." When is it "your bread"? Before you have eaten it. This tells me only of food as requiring a blessing before it and after it. Whence do I derive (the same for) Torah? R. Yishmael says: It follows a fortiori, viz.: If food, which is only temporal, requires a blessing before and after it, how much more so Torah, which is eternal!
רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: הֲרֵי הוּא אוֹמֵר "וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ". מָה זֶה מְחֻסַּר טוֹבָה? זוֹ תּוֹרָה, שֶׁנֶּאֱמַר: (משלי ד,ב) "כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ."
R. Yehudah b. Betheira says: It is written (Devarim 8:10) "and you shall eat and you shall be sated and you shall bless … for the good land." What is lacking that "good" supplies? This ("good") is Torah, as it is written (Mishlei 4:2) "for a taking of 'good' have I given to you."
רַבִּי חֲנַנְיָה בֶן אֲחִי רַבִּי יְהוֹשֻׁעַ אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (דברים לב,ג) "כִּי שֵׁם יי אֶקְרָא, הָבוּ גֹדֶל לֵאלֹהֵינוּ!" "כִּי שֵׁם יי אֶקְרָא", זֶה הַמְבָרֵךְ; "הָבוּ גֹדֶל לֵאלֹהֵינוּ", אֵלּוּ הָעוֹנִין אַחֲרָיו. וּמָה הֵן עוֹנִים אַחֲרָיו? "בָּרוּךְ יי הַמְבֹרָךְ לְעוֹלָם". וּכְשֶׁהוּא קוֹרֵא בִשְׁמוֹ, יְהוּ עוֹנִין אַחֲרָיו וְאוֹמְרִין: "בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֵד". וְכֵן דָּוִד אוֹמֵר: (תהלים לד,ד) "גַּדְּלוּ לַיי אִתִּי, וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו!"
R. Chanina, the son of the brother of R. Yehoshua says: It is written (Devarim 32:3) "When I call upon the name of the L–rd" — the blesser; "give grandeur to our G–d" — the answerers. And what do they answer? "Blessed is the L–rd who is blessed forever." And when he mentions His name, they respond "Blessed is the name of the glory of His kingdom forever." And thus did David say (Psalms 34:4) "Exalt the L–rd with me, and let us extol His name forever."
רַבִּי אוֹמֵר: (משלי י,ז) "זֵכֶר צַדִּיק לִבְרָכָה", כְּשֶׁהוּא מַזְכִּיר אֶת הַצַּדִּיק, "צַדִּיק", חַי הָעוֹלָמִים, שֶׁנֶּאֱמַר: (תהלים קמה,יז) "צַדִּיק יי בְּכָל דְּרָכָיו, וְחָסִיד בְּכָל מַעֲשָׂיו." "לִבְרָכָה", אָמֵן.
Rebbi says (Mishlei 10:7) "the remembrance of the Tzaddik is for blessing": When he mentions the Tzaddik, "the Life of the worlds" — (Psalms 145:17) "the L–rd is a tzaddik in all of His ways — let it be for blessing "Amen!"
"וְלֹא יֵאָכֵל חָמֵץ", לַעֲשׁוֹת אֶת הַמַּאֲכִיל כָּאוֹכֵל. אַתְּ אוֹמֵר לַעֲשׁוֹת אֶת הַמַּאֲכִיל כָּאוֹכֵל, אוֹ אֵינוֹ אֶלָּא לְאָסְרוֹ בַהֲנָיָה? כְּשֶׁהוּא אוֹמֵר (דברים טז,ג) "לֹא תֹאכַל עָלָיו חָמֵץ", לָמַדְנוּ שֶׁהוּא אָסוּר בַּהֲנָיָה; הָא מַה תִּלְמֹד לוֹמַר "וְלֹא יֵאָכֵל חָמֵץ"? לַעֲשׁוֹת אֶת הַמַּאֲכִיל כָּאוֹכֵל. דִּבְרֵי רַבִּי יֹאשִׁיָּה.
(Exodus 13:3) "and chametz shall not be eaten": (The intent of the verse is) to equate the feeder (of chametz to minors) with the eater. But perhaps (the intent is) to forbid derivation of benefit from it? From (Devarim 16:3) "You shall not eat chametz upon it" we learn that benefit may be derived from it. How, then, am I to understand "chametz shall not be eaten"? To equate the feeder with the eater. These are the words of R. Yoshiyah.
רַבִּי יִצְחָק אוֹמֵר: אֵינוֹ צָרִיךְ. מָה, אִם שְׁרָצִים קַלִּים, עָשָׂה בָהֶם אֶת הַמַּאֲכִיל כָּאוֹכֵל, חָמֵץ הֶחָמוּר, אֵינוֹ דִין שֶׁנַּעֲשֶׂה בוֹ אֶת הַמַּאֲכִיל כָּאוֹכֵל? הָא מַה תִּלְמֹד לוֹמַר "וְלֹא יֵאָכֵל חָמֵץ"? הָא לֹא בָא הַכָּתוּב אֶלָּא לְאָסְרוֹ בַהֲנָיָה.
R. Yitzchak says: It is not needed (for this derivation). If with sheratzim, (creeping things), the less stringent, the feeder is equated with the eater, how much more so with chametz, the more stringent! How, then, am I to understand "chametz shall not be eaten"? To forbid derivation of benefit from it.
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: (שמות יג,ג-ד) "וְלֹא יֵאָכֵל חָמֵץ. הַיּוֹם", מַגִּיד שֶׁלֹּא אָכְלוּ יִשְׂרָאֵל מַצָּה בְּמִצְרַיִם, אֶלָּא יוֹם אֶחָד בִּלְבַד.
R. Yossi Haglili says: "Chametz shall not be eaten this day" — whence we derive that chametz was forbidden to Israel in Egypt for one day only.
(שמות יג,ד) "הַיּוֹם אַתֶּם יֹצְאִים, בְּחֹדֶשׁ הָאָבִיב." שֶׁאֵין תַּלְמוּד (לוֹמַר) "חֹדֶשׁ הָאָבִיב", אֶלָּא חֹדֶשׁ שֶׁהוּא כָּשֵׁר לָכֶם, לֹא חַמָּה קָשָׁה וְלֹא גְשָׁמִים. וְכֵן הוּא אוֹמֵר: (תהלים סח,ל) "אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה, מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת", שֶׁאֵין תַּלְמוּד (לוֹמַר) "בַּכּוֹשָׁרוֹת", אֶלָּא חֹדֶשׁ שֶׁהוּא כָשֵׁר לָכֶם, לֹא חַמָּה קָשָׁה וְלֹא גְשָׁמִים.
(Exodus 13:3) "This day you go out in the month of Aviv (spring)": Let this not be written (i.e., Why is it needed?) (To signify) a month that is kasher — neither burning sun nor (heavy) rains. And thus is it written (Psalms 68:7) "G–d settles the solitary in their homes. He takes out the bound bakosharoth." What is the intent of "bakosharoth"? A month that is kasher for you. Neither burning sun nor (heavy) rains.
רַבִּי יוֹנָתָן אוֹמֵר: "בַּכּוֹשָׁרוֹת", אֵלּוּ בוֹכִים וְאֵלּוּ מְשׁוֹרְרִים: מִצְרָיִם בּוֹכִים, שֶׁנֶּאֱמַר: (במדבר לג,ד) "וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יי בָּהֶם כָּל בְּכוֹר", וְיִשְׂרָאֵל מְשׁוֹרְרִים, שֶׁנֶּאֱמַר: (תהלים קיח,טו-טז) "קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים, יְמִין יי עֹשָׂה חָיִל. יְמִין יי רוֹמֵמָה". שֶׁהַמָּקוֹם מִתְרוֹמֵם עַל מִצְרָיִם.
R. Nathan says "bakosharoth": These (the Egyptians) crying ("bacho"); the others (Israel) singing ("meshorerim"). The Egyptians crying, viz. (Numbers 33:4) "And the Egyptians were burying, etc." And Israel singing, viz. (Psalms 118:15) "A sound of song and salvation in the tents of the righteous." (Ibid.) "The right hand of the L–rd is uplifted" — over Egypt.
רַבִּי נָתָן אוֹמֵר: "בַּכּוֹשָׁרוֹת", בְּמַעֲשֵׂי הֶכְשֵׁרוּת שֶׁלָּהֵם.*הֶכְשֵׁרוּת: חסד.
R. Nathan says: "bakosharoth" — by the deeds of the "kesheiroth" (the virtuous women) among them.
רַבִּי אוֹמֵר: (שמות לח,ח) "בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָבְאוּ פֶּתַח אֹהֶל מוֹעֵד."
Rebbi says: in the merit of the mirrors of "the congregating women," viz. (Numbers 38:8).
רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: בִּזְכוּת אַבְרָהָם אָבִינוּ הוֹצִיא הַמָּקוֹם אֶת יִשְׂרָאֵל מִמִּצְרַיִם, שֶׁנֶּאֱמַר: (תהלים קה,מב-מג) "כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ, אֶת אַבְרָהָם עַבְדּוֹ. וַיּוֹצִא עַמּוֹ בְשָׂשׂוֹן, בְּרִנָּה אֶת בְּחִירָיו."
R. Elazar b. Azaryah says: In the merit of our father Abraham He took them out of Egypt, viz. (Psalms 105: 42-43) "For He remembered His sacred word to Abraham His servant, and He took out His people in gladness, His chosen ones, in song." R.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בִּזְכוּת הַמִּילָה הוֹצִיא הַמָּקוֹם אֶת יִשְׂרָאֵל מִמִּצְרַיִם, שֶׁנֶּאֱמַר: (יחזקאל טז,ז) "וָאֶעֱבֹר עָלַיִךְ, וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ, וָאֹמַר לָךְ: בְּדָמַיִךְ חֲיִי! וָאֹמַר לָךְ: בְּדָמַיִךְ חֲיִי!"
Shimon b. Yochai says: He took them out in the merit of (the mitzvah of) circumcision, viz. (Ezekiel 16:6) "And I passed by you, and I saw you steeped in your blood, etc."
רַבִּי אוֹמֵר: בִּזְרִיזוּת יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, שֶׁנֶּאֱמַר: (שמות יג,ג) "כִּי בְּחֹזֶק יָד הוֹצִיא יי אֶתְכֶם מִזֶּה".
Variantly: With zeal (that of the L–rd) did Israel leave Egypt, viz. (Exodus 13:3) "For with strength of hand did the L–rd take you out of here."
דָּבָר אַחֵר: בִּזְרִיזוּת עַצְמָן יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, שֶׁנֶּאֱמַר: (שמות יב,יא) "וְכָכָה תֹּאכְלוּ אֹתוֹ: מָתְנֵיכֶם חֲגֻרִים, נַעֲלֵיכֶם בְּרַגְלֵיכֶם, וּמַקֶּלְכֶם בְּיֶדְכֶם, וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן, פֶּסַח הוּא לַיי."
Variantly: With their own zeal did they leave Egypt, viz. (Ibid. 12:15) "And thus shall you eat it, your thighs, girded (ready for the road), etc."
רַבִּי אוֹמֵר: (תהלים סח,ז) "אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה, מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת, אַךְ סוֹרְרִים שָׁכְנוּ צְחִיחָה."*אַךְ סוֹרְרִים שָׁכְנוּ צְחִיחָה: אבל הרשעים שוכנים במדבר. סוֹרְרִים הָיוּ, אֶלָּא שֶׁנּוֹהֵג עִמָּהֶם בְּהֶכְשֵׁרוּת. וְכֵן הוּא אוֹמֵר: (יחזקאל כ,ז-ט) "וָאֹמַר אֲלֵהֶם: אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ, וּבְגִלּוּלֵי מִצְרַיִם אַל תִּטַּמָּאוּ! אֲנִי יי אֱלֹהֵיכֶם. וַיַּמְרוּ בִי וְלֹא אָבוּ לִשְׁמֹעַ אֵלַי, אִישׁ אֶת שִׁקּוּצֵי עֵינֵיהֶם לֹא הִשְׁלִיכוּ, וְאֶת גִּלּוּלֵי מִצְרַיִם לֹא עָזָבוּ, וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם, לְכַלּוֹת אַפִּי בָּהֶם בְּתוֹךְ אֶרֶץ מִצְרָיִם. וָאַעַשׂ לְמַעַן שְׁמִי, לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר הֵמָּה בְתוֹכָם,*הֵחֵל: התחלל. אֲשֶׁר נוֹדַעְתִּי אֲלֵיהֶם לְעֵינֵיהֶם, לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם." "אַךְ סוֹרְרִים", סוֹרְרִים הָיוּ, אֶלָּא שֶׁנָּהַג עִמָּם בְּהֶכְשֵׁרוּת.
Variantly (Psalms 68:7) "G–d settles the solitary in their homes. He takes out the bound bakosharoth. But rebels dwelling in dryness, etc.": They were rebels, in spite of which He dealt with them with "kashruth." And thus is it written (Ezekiel 20:7-9) "And I said to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the idols of Egypt … and they rebelled against Me and would not listen to Me. They did not cast away the abominations of their eyes and they did not abandon the idols of Egypt … But I wrought for the sake of My name, that it not be profaned in the eyes of nations in whose midst they were, having made Myself known to them before their eyes to take them out of the land of Egypt." They were rebels — but He dealt with them with "kashruth."
"הַיּוֹם אַתֶּם יֹצְאִים, בְּחֹדֶשׁ הָאָבִיב." מַה תִּלְמֹד לוֹמַר "בְּחֹדֶשׁ הָאָבִיב"? מַגִּיד שֶׁהַשָּׁנָה שֶׁיָּצְאוּ בָהּ יִשְׂרָאֵל מִמִּצְרַיִם לֹא הָיַת צְרִיכָה לְעַבֵּר.
(Exodus 13:3) "This day you go out in the month of Aviv": Let this not be written (i.e., it seems superfluous). We are hereby apprised that the year in which Israel left Egypt did not require intercalation.