(Exodus 12:6) "And it shall be to you for a keeping": Why does the taking of the Pesach precede its slaughtering by four days? R. Matia b. Charash says: It is written (Ezekiel 16:8) "And I passed by you and I saw you, and behold, your time was the time for love": There had arrived the (time for the fulfillment of the) oath that the Holy One Blessed be He had sworn to our father Abraham to redeem his children. But they had no mitzvoth to engage in, which would enable their redemption, viz. (Ibid. 7) "Your breasts were firm" (an allusion to Moses and Aaron), "and your hair had sprouted" (an allusion to the elders), but you were naked and bare" (of mitzvoth). And the Holy One Blessed be He gave them two mitzvoth — the blood of the Paschal lamb and the blood of circumcision to engage in for their redemption. Thus (Ibid. 6) "And I passed by you and I saw you steeped in your blood." And it is written (Zechariah 9:11) "You, too — By the blood of your covenant I have sent forth your bound ones from the waterless pit." Therefore, the Holy One Blessed be He commanded the taking of the Pesach four days before its slaughtering, for reward is given only for the act.
R. Eliezer Hakappar Berebbi says: Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language?
Whence is it derived that they were not suspect of illicit relations? From (Leviticus 24:10) "And there went out the son of an Israelite woman, the son of an Egyptian man," the verse apprising us of Israel’s eminence, this being the only instance of its kind, wherefore Scripture singles it out. And it is said of them in the tradition (Song of Songs 4:12) "A locked garden is my sister, my bride, a fountain locked.": "a locked garden" — the women: "a fountain locked" — the men.
R. Nathan says: "a locked garden" — the married women; "a fountain locked, a sealed up spring" — the betrothed women. Variantly: "a locked garden, a fountain locked" — an allusion to the two types of cohabitation.
And whence is it derived that they were not suspect of slander and that they loved each other? From (Exodus 3:22) "And a woman shall ask of her neighbor, etc." Twelve months had already passed, and we do not find an instance of one informing against another.
And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) "The angel who redeems me … and let there be called in them my name and the name of my fathers, etc."
And whence is it derived that they did not change their language? From (Ibid. 45:12) "… for the mouth that speaks to you" (speaks in the holy tongue), and (Exodus 5:3) "The G–d of the Hebrews revealed Himself to us, etc." and (Genesis 14:13) "And the survivor came and he told Avram the Hebrew, etc."
And why did the taking of the Pesach precede its slaughtering by four days? Because Israel was stepped in idolatry in Egypt, which countervails all of the mitzvoth, as it is written (Numbers 15:24) "And if from the eyes of the congregation it (idolatry) were done unwittingly, etc." Scripture singled out this (idolatry, as tantamount to transgression of all of the mitzvoth [viz. Ibid. 22]).
R. Yehudah b. Betheira says: It is written (Exodus 6:9) "And they would not hearken to Moses (as to G–d's delivering them), for shortness of spirit, etc." Now is there anyone who is given glad tidings and does not rejoice? (viz. Jeremiah 20:14) "A son has been born to you — Rejoice him!" His Master is freeing him from bondage and he does not rejoice? What, then, is the intent of "And they would not hearken to Moses, etc."? It was difficult for them to abandon their idolatry, viz. (Ezekiel 20:7) "And I said to them (in Egypt): Let every man cast away the detestations of his eyes and not defile himself with the idols of Egypt." This is the intent of (Exodus 6:13) "And the L–rd spoke to Moses and to Aaron, and He charged them to the children of Israel. He charged them to abandon idolatry.
"And it shall be to you for a keeping": What is the intent of this? It is written (Ibid. 12:21) "Draw forth and take for yourselves sheep, etc." Israel said to Moses (Ibid. 8:22) "Will we slaughter the abomination of Egypt before their eyes and they (the Egyptians) not kill us?" He said to them: From the miracle that He will perform for you in your drawing them forth (i.e., their not protesting), you can rest assured (that no ill will befall you) in slaughtering them.
"And it shall be to you for a keeping": Keep it until the fourteenth (of Nissan) and slaughter it on the fourteenth. You say this, but perhaps (the meaning is) keep it and slaughter it until the fourteenth? It is, therefore, written (Numbers 9:5) "And they offered the Pesach in the first (month [Nissan]) on the fourteenth day of the month."
Scripture specified it (the fourteenth day) as mandatory. It is not the second assumption, then, that is to be accepted, but the first. "And it shall be to you for a keeping": Scripture hereby apprises us that it was inspected (for possible blemishes) for (a period of) four days before being slaughtered. From here you learn (the same for) the tamid (the daily offering), viz. "keeping" is stated here, and "keeping" is stated in respect to the tamid. Just as the Pesach is observed four days before slaughtering, so, the tamid. From here they ruled: There are not to be fewer than six inspected lambs in the "chamber of lambs" (in the Temple), enough to suffice for a Sabbath accompanied by two festival days of Rosh Hashanah; and they are constantly replenished (as needed).
"And the entire congregation of Israel shall slaughter it": Now do they all slaughter it? R. Yehoshua b. Karcha said: From here it is derived that one's messenger is regarded as the sender himself.
"And they shall slaughter it": whether on a weekday or on a Sabbath. And how would I satisfy (Exodus 31:14) "Its (Sabbath's) profaners shall be put to death"? With other labors, aside from the slaughtering of the Pesach. But perhaps (the meaning is) even with the slaughtering of the Pesach. And how would I satisfy "And they shall slaughter it"? On other days, aside from Sabbath. It is, therefore, written (Numbers 9:2) "And the children of Israel shall offer the Pesach in its appointed time" — even on the Sabbath. These are the words of R. Yoshiyah.
R. Yonathan said to him: But we still have not heard! R. Yoshiyah: It is written (Ibid. 28:2) "Command the children of Israel and say to them: My offering, My bread … shall you observe to offer to Me in its appointed time, etc." (What is the purpose of this?) If to teach that the (offering of the) tamid overrides the Sabbath, is it not already written (Ibid. 9) "And on the Sabbath day, two lambs of the first year, etc." What, then, is the import of "in its appointed time"? It is "extra" for purposes of formulating a gezeirah shavah (an identity), viz.: It is written here "in its appointed time," and elsewhere, (Numbers 9:2) "in its appointed time." Just as the tamid overrides the Sabbath, so, here (the Pesach) overrides the Sabbath.
(Exodus 12:6) "And the entire assembly of the congregation of Israel shall slaughter it": Whence do you derive that if Israel has only one Pesach, it suffices for all of them? From "And the entire congregation, etc."
"and they shall slaughter it, etc.": From here they ruled that the Pesach was slaughtered in three groups — "assembly," "congregation," and "Israel (see Pesachim 64a).
20
"בֵּין הָעַרְבָּיִם", שׁוֹמֵעַ אֲנִי, עִם דִּמְדוּמֵי חַמָּה!*דִּמְדוּמֵי חַמָּה: החלשות אור השמש כשהשקיעה מתקרבת. תִּלְמֹד לוֹמַר "בָּעָרֶב". (דברים טז,ו) אִי "בָּעָרֶב", יָכֹל מִשֶּׁתֶּחְשַׁךְ חַמָּה? תִּלְמֹד לוֹמַר (דברים טז,ו) "כְּבוֹא הַשֶּׁמֶשׁ".*כְּבוֹא הַשֶּׁמֶשׁ: כשהשמש נכנסת ונעלמת מאחורי האופק, בשקיעה. אִי "כְּבוֹא הַשֶּׁמֶשׁ", "וּבִשַּׁלְתָּ וְאָכַלְתָּ", תִּלְמֹד לוֹמַר "מוֹעֵד צֵאתְךָ", הִפְסִיק הָעִנְיָן. הָא כֵּיצַד (דברים טז,ז) "וּבִשַּׁלְתָּ וְאָכַלְתָּ"? מִשֶּׁחֲשֵׁכָה.*מִשֶּׁחֲשֵׁכָה: זמן מה אחרי השקיעה, כשמספיק חשוך כדי שייראו הכוכבים.
"ben ha'arbayim": I might think that this means at morning twilight.
It is, therefore, written (Devarim 16:6) "There shall you slaughter the Pesach in the evening." I might think that this is to be taken literally. It is, therefore, written (Ibid.) "at the time that you departed from Egypt." When was that? At midday, viz. (Exodus 12:41) "And it was in the middle of the day … that they left Egypt."
R. Nathan says: Whence is it derived that "ben ha'arbayim" signifies midday? Even though there is no proof for this, it is intimated in (Jeremiah 6:4) "Prepare for battle against her. Arise and let us go up at noon (midday). Woe unto us for the day is declining, for the shadows of evening go forth!"
R. Shimon b. Yochai says: The verse comes to apply the first (activity) to the last (time mentioned in the verse) and the last, to the first, viz.: "the time of your departing," to its slaughtering; "at sundown," to its roasting; "in the evening," to its eating.
Ben Betheira says (Exodus 12:6) "ben ha'arbayim" [lit., "between the evenings"]: Slaughter it between the two evenings, (the "evening" of the day [i.e., after midday] and the "evening" preceding the night).
(שמות יב,ו) "וְהָיָה לָכֶם לְמִשְׁמֶרֶת, עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה, וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם." מִפְּנֵי מָה הִקְדִּים הַכָּתוּב לְקִיחָתוֹ שֶׁלַּפֶּסַח קֹדֶם לִשְׁחִיטָתוֹ אַרְבָּעָה יָמִים? הָיָה רַבִּי מַתְיָה בֶּן חָרָשׁ אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (יחזקאל טז,ח) "וָאֶעֱבֹר עָלַיִךְ, וָאֶרְאֵךְ, וְהִנֵּה עִתֵּךְ עֵת דֹּדִים",*דֹּדִים: אהבה. עת דודים, התבגרות מינית. הִגִּיעַ שְׁבוּעָתוֹ שֶׁנִּשְׁבַּע הַמָּקוֹם לְאַבְרָהָם שֶׁיִּגְאַל אֶת בָּנָיו, וְלֹא הָיָה בְּיָדָם מִצְווֹת שֶׁיִּתְעַסְּקוּ בָּהֶם כְּדֵי שֶׁיִּגָאֲלוּ, שֶׁנֶּאֱמַר: (יחזקאל טז,ז) "רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים, שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה." עֶרְיָה מִן הַמִּצְווֹת. נָתַן לָהֶם הַמָּקוֹם שְׁתֵּי מִצְווֹת, מִצְוַת פֶּסַח וּמִצְוַת מִילָה, שֶׁיִּתְעַסְּקוּ בָהֶן כְּדֵי שֶׁיִּגָאֲלוּ, שֶׁנֶּאֱמַר: (יחזקאל טז,ו) "וָאֶעֱבֹר עָלַיִךְ, וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ, וָאֹמַר לָךְ: בְּדָמַיִךְ חֲיִי! וָאֹמַר לָךְ: בְּדָמַיִךְ חֲיִי!" וְאוֹמֵר: (זכריה ט,יא) "גַּם אַתְּ, בְּדַם בְּרִיתֵךְ שִׁלַּחְתִּי אֲסִירַיִךְ מִבּוֹר אֵין מַיִם בּוֹ." לְכָךְ הִקְדִּים הַכָּתוּב לְקִיחָתוֹ שֶׁלַּפֶּסַח קֹדֶם לִשְׁחִיטָתוֹ אַרְבָּעָה יָמִים, שֶׁאֵין נוֹטְלִין שָׁכָר אֶלָּא עַל הַמַּעֲשֶׂה.
(Exodus 12:6) "And it shall be to you for a keeping": Why does the taking of the Pesach precede its slaughtering by four days? R. Matia b. Charash says: It is written (Ezekiel 16:8) "And I passed by you and I saw you, and behold, your time was the time for love": There had arrived the (time for the fulfillment of the) oath that the Holy One Blessed be He had sworn to our father Abraham to redeem his children. But they had no mitzvoth to engage in, which would enable their redemption, viz. (Ibid. 7) "Your breasts were firm" (an allusion to Moses and Aaron), "and your hair had sprouted" (an allusion to the elders), but you were naked and bare" (of mitzvoth). And the Holy One Blessed be He gave them two mitzvoth — the blood of the Paschal lamb and the blood of circumcision to engage in for their redemption. Thus (Ibid. 6) "And I passed by you and I saw you steeped in your blood." And it is written (Zechariah 9:11) "You, too — By the blood of your covenant I have sent forth your bound ones from the waterless pit." Therefore, the Holy One Blessed be He commanded the taking of the Pesach four days before its slaughtering, for reward is given only for the act.
רַבִּי אֱלִיעֶזֶר הַקַּפָּר בְּרַבִּי אוֹמֵר: וְכִי לֹא הָיָה בְּיָדָם שֶׁלְּיִשְׂרָאֵל אַרְבַּע מִצְווֹת שֶׁאֵין כָּל הָעוֹלָם כְּדַי בָּהֶם?*אֵין כָּל הָעוֹלָם כְּדַי בָּהֶם: העולם כולו שווה פחות מהן. שֶׁלֹּא נֶחְשְׁדוּ עַל הָעֲרָיוֹת, וְלֹא נֶחְשְׁדוּ עַל לָשׁוֹן הָרָע, וְלֹא שִׁנּוּ אֶת שְׁמָם, וְלֹא שִׁנּוּ אֶת לְשׁוֹנָם.
R. Eliezer Hakappar Berebbi says: Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language?
וּמְנַיִן שֶׁלֹּא נֶחְשְׁדוּ עַל הָעֲרָיוֹת? שֶׁנֶּאֱמַר: (ויקרא כד,י) "וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית, וְהוּא בֶּן אִישׁ מִצְרִי", לְהוֹדִיעַ שְׁבָחָן שֶׁלְּיִשְׂרָאֵל, שֶׁלֹּא הָיָה בֵּינֵיהֶם אֶלָּא זֶה, וּפֵרְטוֹ הַכָּתוּב. עֲלֵיהֶם מְפֹרָשׁ בַּקַּבָּלָה: (שיר השירים ד,יב) "גַּן נָעוּל אֲחֹתִי כַלָּה, גַּל נָעוּל מַעְיָן חָתוּם." "גַּן נָעוּל", אֵלּוּ הַזְּכָרִים, "גַּל נָעוּל", אֵלּוּ הַנְּקֵבוֹת.
Whence is it derived that they were not suspect of illicit relations? From (Leviticus 24:10) "And there went out the son of an Israelite woman, the son of an Egyptian man," the verse apprising us of Israel’s eminence, this being the only instance of its kind, wherefore Scripture singles it out. And it is said of them in the tradition (Song of Songs 4:12) "A locked garden is my sister, my bride, a fountain locked.": "a locked garden" — the women: "a fountain locked" — the men.
וְרַבִּי נָתָן אוֹמֵר: "גַּל נָעוּל", אֵלּוּ הַנְּשׂוּאוֹת, "מַעְיָן חָתוּם", אֵלּוּ הָאֲרוּסוֹת. דָּבָר אַחֵר. "גַּן נָעוּל", "גַּל נָעוּל", שְׁתֵּי בִיאוֹת.
R. Nathan says: "a locked garden" — the married women; "a fountain locked, a sealed up spring" — the betrothed women. Variantly: "a locked garden, a fountain locked" — an allusion to the two types of cohabitation.
וּמְנַיִן שֶׁלֹּא נֶחְשְׁדוּ עַל לָשׁוֹן הָרָע, וְהָיוּ אוֹהֲבִין זֶה אֶת זֶה? שֶׁנֶּאֱמַר: (שמות ג,כב) "וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ". כְּבַר הָיוּ בְיָדָם שְׁנֵים עָשָׂר חֹדֶשׁ, וְאֵין אַתְּ מוֹצֵא בְאֶחָד מֵהֶם שֶׁהִלְשִׁין עַל חֲבֵרוֹ.
And whence is it derived that they were not suspect of slander and that they loved each other? From (Exodus 3:22) "And a woman shall ask of her neighbor, etc." Twelve months had already passed, and we do not find an instance of one informing against another.
וּמְנַיִן שֶׁלֹּא שִׁנּוּ שְׁמָם? שֶׁכַּשֵּׁם שֶׁמְּיַחֲסָן בִּירִידָתָן, (שמות א,ב) "רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה", כָּךְ מְיַחֲסָן בַּעֲלִיָּתָן "רְאוּבֵן שִׁמְעוֹן לֵוִי". שֶׁנֶּאֱמַר: (במדבר א,יח) "וַיִּתְיַלְדוּ עַל מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת", וְאוֹמֵר: (בראשית מח,טז) "הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל רָע יְבָרֵךְ אֶת הַנְּעָרִים, וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק, וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ."*יִדְגּוּ: יתרבו מאוד,כמו הדגים.
And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) "The angel who redeems me … and let there be called in them my name and the name of my fathers, etc."
וּמְנַיִן שֶׁלֹּא שִׁנּוּ אֶת לְשׁוֹנָם? שֶׁנֶּאֱמַר (בראשית מה,יב) "כִּי פִי הַמְדַבֵּר אֲלֵיכֶם." וְאוֹמֵר (שמות ה,יג) "וַיֹּאמְרוּ: אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ", וְאוֹמֵר (בראשית יד,יג) "וַיָּבֹא הַפָּלִיט" וַיַּגֵּד לְאַבְרָם הָעִבְרִי".
And whence is it derived that they did not change their language? From (Ibid. 45:12) "… for the mouth that speaks to you" (speaks in the holy tongue), and (Exodus 5:3) "The G–d of the Hebrews revealed Himself to us, etc." and (Genesis 14:13) "And the survivor came and he told Avram the Hebrew, etc."
וּמִפְּנֵי מָה הִקְדִּים לְקִיחָתוֹ שֶׁלַּפֶּסַח לִשְׁחִיטָתוֹ אַרְבָּעָה יָמִים? לְפִי שֶׁהָיוּ יִשְׂרָאֵל שְׁטוּפִין בָּעֲבוֹדָה זָרָה בְּמִצְרַיִם, וַעֲבוֹדָה זָרָה שְׁקוּלָה כְּנֶגֶד כָּל הַמִּצְווֹת, שֶׁנֶּאֱמַר: (במדבר טו,כד) "וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה", יִחֵד הַכָּתוּב הַמִּצְוָה הַזֹּאת וַאֲמָרָהּ עִנְיָן בִּפְנֵי עַצְמוֹ. וְאֵי זֶה זֶה? זֶה עֲבוֹדָה זָרָה.
And why did the taking of the Pesach precede its slaughtering by four days? Because Israel was stepped in idolatry in Egypt, which countervails all of the mitzvoth, as it is written (Numbers 15:24) "And if from the eyes of the congregation it (idolatry) were done unwittingly, etc." Scripture singled out this (idolatry, as tantamount to transgression of all of the mitzvoth [viz. Ibid. 22]).
אַתָּה אוֹמֵר עֲבוֹדָה זָרָה, אוֹ אֵינוֹ אֶלָּא אַחַת מִכָּל מִצְווֹת הָאֲמוּרוֹת בַּתּוֹרָה? כְּשֶׁהוּא אוֹמֵר: (במדבר טו,כב) "וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְוֹת הָאֵלֶּה, אֲשֶׁר דִּבֶּר יי אֶל מֹשֶׁה", בָּאוּ כָּל הַמִּצְווֹת לְלַמֵּד עַל מִצְוָה אַחַת. מַה הָעוֹבֵר עַל כָּל הַמִּצְווֹת, פּוֹרֵק עוֹל וּמֵפֵר בְּרִית וּמְגַלֶּה פָנִים בַּתּוֹרָה, אַף הָעוֹבֵר עַל מִצְוָה אַחַת, שֶׁנֶּאֱמַר: (דברים כט,יא) "לְעָבְרְךָ בִּבְרִית יי אֱלֹהֶיךָ וּבְאָלָתוֹ, אֲשֶׁר יי אֱלֹהֶיךָ כֹּרֵת עִמְּךָ הַיּוֹם." וְאֵין בְּרִית אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: (דברים כח,סט) "אֵלֶּה דִבְרֵי הַבְּרִית, אֲשֶׁר צִוָּה יי אֶת מֹשֶׁה לִכְרֹת אֶת בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב, מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב." אָמַר לָהֶם: מִשְׁכוּ יְדֵיכֶם*מִשְׁכוּ יְדֵיכֶם: המנעו, תתרחקו. מֵעֲבוֹדָה זָרָה וְהִדָּבְקוּ בַּמִּצְווֹת.
He said to them (viz. Exodus 12:21) "Withdraw" from idolatry (The sheep was the idolatry of Egypt), and cleave to mitzvoth.
רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שמות ו,ט) "וַיְדַבֵּר מֹשֶׁה כֵּן אֶל בְּנֵי יִשְׂרָאֵל, וְלֹא שָׁמְעוּ אֶל מֹשֶׁה, מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה." וְכִי יֵשׁ לָךְ אָדָם שֶׁהוּא מִתְבַּשֵּׂר בְּשׂוֹרָה טוֹבָה וְאֵינוֹ שָׂמֵחַ? נוֹלַד לָךְ בֶּן זָכָר, רַבָּךְ מוֹצִיאָךְ לְחֵרוּת, וְאֵינוֹ שָׂמֵחַ? אִם כֵּן לָמָּה נֶאֱמַר "וְלֹא שָׁמְעוּ אֶל מֹשֶׁה"? אֶלָּא שֶׁהָיָה קָשֶׁה בְּעֵינֵיהֶם לִפְרֹשׁ מֵעֲבוֹדָה זָרָה.*לִפְרֹשׁ: לעזוב. וְכֵן הוּא אוֹמֵר: (יחזקאל כ,ז-ט) "וָאֹמַר אֲלֵהֶם: אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ, וּבְגִלּוּלֵי מִצְרַיִם אַל תִּטַּמָּאוּ. וַיַּמְרוּ בִי וְלֹא אָבוּ לִשְׁמֹעַ אֵלַי,*אָבוּ: רצו. 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, אֲשֶׁר נוֹדַעְתִּי אֲלֵיהֶם לְעֵינֵיהֶם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם." וְכֵן הוּא אוֹמֵר: (שמות ו,יג) "וַיְדַבֵּר יי אֶל מֹשֶׁה וְאֶל אַהֲרֹן, וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל", צִוָּם לִפְרֹשׁ מֵעֲבוֹדָה זָרָה.
R. Yehudah b. Betheira says: It is written (Exodus 6:9) "And they would not hearken to Moses (as to G–d's delivering them), for shortness of spirit, etc." Now is there anyone who is given glad tidings and does not rejoice? (viz. Jeremiah 20:14) "A son has been born to you — Rejoice him!" His Master is freeing him from bondage and he does not rejoice? What, then, is the intent of "And they would not hearken to Moses, etc."? It was difficult for them to abandon their idolatry, viz. (Ezekiel 20:7) "And I said to them (in Egypt): Let every man cast away the detestations of his eyes and not defile himself with the idols of Egypt." This is the intent of (Exodus 6:13) "And the L–rd spoke to Moses and to Aaron, and He charged them to the children of Israel. He charged them to abandon idolatry.
"וְהָיָה לָכֶם לְמִשְׁמֶרֶת", לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (שמות יב,כא) "וַיִּקְרָא מֹשֶׁה לְכָל זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם: מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח." אָמְרוּ לוֹ יִשְׂרָאֵל לְמֹשֶׁה: (שמות ח,כב) רַבֵּינוּ מֹשֶׁה! "הֵן נִזְבַּח אֶת תּוֹעֲבַת מִצְרַיִם לְעֵינֵיהֶם, וְלֹא יִסְקְלֻנוּ!" אָמַר לָהֶן: מִן הַנֵּס שֶׁהוּא עוֹשֶׂה לָכֶם בִּמְשִׁיכָתוֹ, אַתֶּם יוֹדְעִים מַה בִּשְׁחִיטָתוֹ.
"And it shall be to you for a keeping": What is the intent of this? It is written (Ibid. 12:21) "Draw forth and take for yourselves sheep, etc." Israel said to Moses (Ibid. 8:22) "Will we slaughter the abomination of Egypt before their eyes and they (the Egyptians) not kill us?" He said to them: From the miracle that He will perform for you in your drawing them forth (i.e., their not protesting), you can rest assured (that no ill will befall you) in slaughtering them.
"וְהָיָה לָכֶם לְמִשְׁמֶרֶת", שָׁמְרֵהוּ עַד אַרְבָּעָה עָשָׂר, וְשָׁחְטֵהוּ בְּאַרְבָּעָה עָשָׂר. אַתָּה אוֹמֵר שָׁמְרֵהוּ עַד אַרְבָּעָה עָשָׂר, וְשָׁחְטֵהוּ בְּאַרְבָּעָה עָשָׂר, אוֹ שָׁמְרֵהוּ עַד אַרְבָּעָה עָשָׂר, וּמָשְׁכֵהוּ וְשָׁחְטֵהוּ בְּאַרְבָּעָה עָשָׂר? תִּלְמֹד לוֹמַר: (במדבר ט,ה) "בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם", קְבָעוֹ הַכָּתוּב חוֹבָה. הָא אֵין עָלֶיךָ לָדוּן כְּלָשׁוֹן אַחֲרוֹן, אֶלָּא כְלָשׁוֹן רִאשׁוֹן: שָׁמְרֵהוּ עַד אַרְבָּעָה עָשָׂר, וְשָׁחְטֵהוּ בְּאַרְבָּעָה עָשָׂר.
"And it shall be to you for a keeping": Keep it until the fourteenth (of Nissan) and slaughter it on the fourteenth. You say this, but perhaps (the meaning is) keep it and slaughter it until the fourteenth? It is, therefore, written (Numbers 9:5) "And they offered the Pesach in the first (month [Nissan]) on the fourteenth day of the month."
"וְהָיָה לָכֶם לְמִשְׁמֶרֶת". מַגִּיד הַכָּתוּב, שֶׁהָיוּ מְבַקְּרִין אוֹתוֹ אַרְבָּעָה יָמִים קֹדֶם לִשְׁחִיטָה. מִכָּן אַתָּה דָן עַל הַתָּמִיד: נֶאֶמְרָה שְׁמִירָה בַפֶּסַח, וְנֶאֶמְרָה שְׁמִירָה בַתָּמִיד. מַה שְּׁמִירָה הָאֲמוּרָה בַּפֶּסַח, מְבַקְּרִין אוֹתוֹ אַרְבָּעָה יָמִים קֹדֶם שְׁחִיטָה, אַף שְׁמִירָה הָאֲמוּרָה בַּתָּמִיד, מְבַקְּרִין אוֹתוֹ אַרְבָּעָה יָמִים קֹדֶם שְׁחִיטָה. מִכָּן אָמָרוּ: אֵין פּוֹחֲתִים מִשִּׁשָּׁה טְלָאִים הַמְּבֻקָּרִין מִלִּשְׁכַּת הַטְּלָאִים, כְּדַי לַשַּׁבָּת וְלִשְׁנֵי יָמִים טוֹבִים שֶׁלְּרֹאשׁ הַשָּׁנָה,*כְּדַי ל-: מספיק ל-. וּמוֹסִיפִין לְעוֹלָם.
Scripture specified it (the fourteenth day) as mandatory. It is not the second assumption, then, that is to be accepted, but the first. "And it shall be to you for a keeping": Scripture hereby apprises us that it was inspected (for possible blemishes) for (a period of) four days before being slaughtered. From here you learn (the same for) the tamid (the daily offering), viz. "keeping" is stated here, and "keeping" is stated in respect to the tamid. Just as the Pesach is observed four days before slaughtering, so, the tamid. From here they ruled: There are not to be fewer than six inspected lambs in the "chamber of lambs" (in the Temple), enough to suffice for a Sabbath accompanied by two festival days of Rosh Hashanah; and they are constantly replenished (as needed).
"וְהָיָה לָכֶם לְמִשְׁמֶרֶת", לְהוֹצִיא פֶּסַח דּוֹרוֹת, שֶׁפֶּסַח מִצְרָיִם מַקָּחוֹ בֶעָשׂוֹר,*מַקָּחוֹ: קנייתו. וּפֶסַח דּוֹרוֹת מַקָּחוֹ כָּל זְמַן.
"וְשָׁחֲטוּ אֹתוֹ". וְכִי כֻּלָּן שׁוֹחֲטִין אוֹתוֹ? אֶלָּא לַעֲשׁוֹת שְׁלוּחוֹ שֶׁלָּאָדָם כְּמוֹתוֹ. מִכָּן אָמָרוּ: שְׁלוּחוֹ שֶׁלָּאָדָם כְּמוֹתוֹ.
"And the entire congregation of Israel shall slaughter it": Now do they all slaughter it? R. Yehoshua b. Karcha said: From here it is derived that one's messenger is regarded as the sender himself.
"וְשָׁחֲטוּ אֹתוֹ", בֵּין בַּחֹל וּבֵין בַּשַּׁבָּת. וּמָה אֲנִי מְקַיֵּם (שמות לא,יד) "מְחַלְלֶיהָ מוֹת יוּמָת"? בִּשְׁאָר מְלָאכוֹת חוּץ מִשְּׁחִיטַת הַפֶּסַח, אוֹ אַף בִּשְׁחִיטַת פֶּסַח? וּמָה אֲנִי מְקַיֵּם "וְשָׁחֲטוּ אֹתוֹ"? בִּשְׁאָר כָּל הַיָּמִים חוּץ מִן הַשַּׁבָּת, אוֹ אַף בַּשַּׁבָּת? תִּלְמֹד לוֹמַר: (במדבר ט,ב) "וְיַעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפָּסַח בְּמוֹעֲדוֹ", אֲפִלּוּ בַשַּׁבָּת. דִּבְרֵי רַבִּי יֹאשִׁיָּה.
"And they shall slaughter it": whether on a weekday or on a Sabbath. And how would I satisfy (Exodus 31:14) "Its (Sabbath's) profaners shall be put to death"? With other labors, aside from the slaughtering of the Pesach. But perhaps (the meaning is) even with the slaughtering of the Pesach. And how would I satisfy "And they shall slaughter it"? On other days, aside from Sabbath. It is, therefore, written (Numbers 9:2) "And the children of Israel shall offer the Pesach in its appointed time" — even on the Sabbath. These are the words of R. Yoshiyah.
נָם לוֹ רַבִּי יוֹנָתָן:*נָם לוֹ: אמר לו. מִמַּשְׁמָע הַזֶּה, עֲדַיִן לֹא שָׁמַעְנוּ. נָם לוֹ רַבִּי יֹאשִׁיָּה: הֲרֵי הוּא אוֹמֵר: (במדבר כח,ב) "צַו אֶת בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם: אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי, רֵיחַ נִיחֹחִי, תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ." אִם לְלַמֵּד עַל הַתָּמִיד שֶׁיִּדְחֶה אֶת הַשַּׁבָּת,*יִדְחֶה אֶת הַשַּׁבָּת: שוחטים אתו אף על פי שהשחיטה היא מלאכה האסורה בשבת. וַהֲלֹא כְבָר נֶאֱמַר: (במדבר כח,ט) "וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים בְּנֵי שָׁנָה", וּמַה תִּלְמֹד לוֹמַר "בְּמוֹעֲדוֹ"? אֶלָּא לְהַקִּישׁ וְלָדוּן גְּזֵרָה שָׁוֶה: נֶאֱמַר כָּן "בְּמוֹעֲדוֹ", וְנֶאֱמַר לְהַלָּן "בְּמוֹעֲדוֹ"; מָה לְהַלָּן דּוֹחֶה שַׁבָּת, אַף כָּן דּוֹחֶה שַׁבָּת.
R. Yonathan said to him: But we still have not heard! R. Yoshiyah: It is written (Ibid. 28:2) "Command the children of Israel and say to them: My offering, My bread … shall you observe to offer to Me in its appointed time, etc." (What is the purpose of this?) If to teach that the (offering of the) tamid overrides the Sabbath, is it not already written (Ibid. 9) "And on the Sabbath day, two lambs of the first year, etc." What, then, is the import of "in its appointed time"? It is "extra" for purposes of formulating a gezeirah shavah (an identity), viz.: It is written here "in its appointed time," and elsewhere, (Numbers 9:2) "in its appointed time." Just as the tamid overrides the Sabbath, so, here (the Pesach) overrides the Sabbath.
"וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל". רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁאִם אֵין לָהֶם לְיִשְׂרָאֵל אֶלָּא פֶּסַח אֶחָד, שֶׁכֻּלָּן יוֹצְאִין בּוֹ יְדֵי חוֹבָתָן? תִּלְמֹד לוֹמַר: "וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה, וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם."
(Exodus 12:6) "And the entire assembly of the congregation of Israel shall slaughter it": Whence do you derive that if Israel has only one Pesach, it suffices for all of them? From "And the entire congregation, etc."
"וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל", מִכָּן אָמָרוּ: הַפֶּסַח נִשְׁחָט בְּשָׁלוֹשׁ כִּתּוֹת: 'קָהָל' וְ'עֵדָה' וְ'יִשְׂרָאֵל'.
"and they shall slaughter it, etc.": From here they ruled that the Pesach was slaughtered in three groups — "assembly," "congregation," and "Israel (see Pesachim 64a).
"בֵּין הָעַרְבָּיִם", שׁוֹמֵעַ אֲנִי, עִם דִּמְדוּמֵי חַמָּה!*דִּמְדוּמֵי חַמָּה: החלשות אור השמש כשהשקיעה מתקרבת. תִּלְמֹד לוֹמַר "בָּעָרֶב". (דברים טז,ו) אִי "בָּעָרֶב", יָכֹל מִשֶּׁתֶּחְשַׁךְ חַמָּה? תִּלְמֹד לוֹמַר (דברים טז,ו) "כְּבוֹא הַשֶּׁמֶשׁ".*כְּבוֹא הַשֶּׁמֶשׁ: כשהשמש נכנסת ונעלמת מאחורי האופק, בשקיעה. אִי "כְּבוֹא הַשֶּׁמֶשׁ", "וּבִשַּׁלְתָּ וְאָכַלְתָּ", תִּלְמֹד לוֹמַר "מוֹעֵד צֵאתְךָ", הִפְסִיק הָעִנְיָן. הָא כֵּיצַד (דברים טז,ז) "וּבִשַּׁלְתָּ וְאָכַלְתָּ"? מִשֶּׁחֲשֵׁכָה.*מִשֶּׁחֲשֵׁכָה: זמן מה אחרי השקיעה, כשמספיק חשוך כדי שייראו הכוכבים.
"ben ha'arbayim": I might think that this means at morning twilight.
רַבִּי אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (דברים טז,ו) "שָׁם תִּזְבַּח אֶת הַפֶּסַח בָּעָרֶב", שׁוֹמֵעַ אֲנִי, כִּשְׁמוּעוֹ!*כִּשְׁמוּעוֹ: כמשמעות הפשוטה של המלה 'ערב', בשקיעה. תִּלְמֹד לוֹמַר (דברים טז,ו) "מוֹעֵד צֵאתְךָ מִמִּצְרָיִם." אֵימָתַי יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם? מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָן.*מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָן: מן הצהריים והלאה. וְכֵן הוּא אוֹמֵר: (שמות יב,מא) "וַיְהִי, בְּעֶצֶם הַיּוֹם הַזֶּה, יָצְאוּ כָּל צִבְאוֹת יי מֵאֶרֶץ מִצְרָיִם."
It is, therefore, written (Devarim 16:6) "There shall you slaughter the Pesach in the evening." I might think that this is to be taken literally. It is, therefore, written (Ibid.) "at the time that you departed from Egypt." When was that? At midday, viz. (Exodus 12:41) "And it was in the middle of the day … that they left Egypt."
רַבִּי נָתָן אוֹמֵר: מְנַיִן רְאָיָה לְבֵין הָעַרְבָּיִם, שֶׁהוּא מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָן? אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: (ירמיה ו,ד) "קַדְּשׁוּ עָלֶיהָ מִלְחָמָה, קוּמוּ וְנַעֲלֶה בַצָּהֳרָיִם, אוֹי לָנוּ כִּי פָנָה הַיּוֹם, כִּי יִנָּטוּ צִלְלֵי עָרֶב."
R. Nathan says: Whence is it derived that "ben ha'arbayim" signifies midday? Even though there is no proof for this, it is intimated in (Jeremiah 6:4) "Prepare for battle against her. Arise and let us go up at noon (midday). Woe unto us for the day is declining, for the shadows of evening go forth!"
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בָּא הַכָּתוּב לְהָשִׁית רִאשׁוֹן אַחֲרוֹן וְאַחֲרוֹן רִאשׁוֹן: (דברים טז,ו) "מוֹעֵד צֵאתְךָ מִמִּצְרָיִם", לִשְׁחִיטָתוֹ; "כְּבוֹא הַשֶּׁמֶשׁ", לִצְלִיָּתוֹ; "בָּעָרֶב", לַאֲכִילָתוֹ.
R. Shimon b. Yochai says: The verse comes to apply the first (activity) to the last (time mentioned in the verse) and the last, to the first, viz.: "the time of your departing," to its slaughtering; "at sundown," to its roasting; "in the evening," to its eating.
בֶּן בְּתֵירָה אוֹמֵר: בֵּין הָעַרְבַּיִם שָׁחְטֵהוּ, תֵּן עֶרֶב לַשְּׁחִיטָה, תֵּן עֶרֶב לָאֲכִילָה.
Ben Betheira says (Exodus 12:6) "ben ha'arbayim" [lit., "between the evenings"]: Slaughter it between the two evenings, (the "evening" of the day [i.e., after midday] and the "evening" preceding the night).