(Exodus 12:16) "On the first day, a calling of holiness, etc.": Sanctify it with food and drink and with clean clothing. This tells me only that the first and last day of the festival are "callings of holiness." Whence do I derive the same for chol hamoed (the intermediate days)? From (Leviticus 23:38) "These (intermediate days) are the festivals of the L–rd, which you shall call callings of holiness."
"All labor shall not be done in them": This tells me that labor is forbidden only on the first and last days. Whence do I derive (the same for) chol hamoed ? From (Exodus 23;15) "The festival of matzoth shall you keep seven days" — in any event. These are the words of R. Yoshiyah.
R. Yonathan says: This (derivation) is not necessary. If labor is forbidden on the first and last days, which are neither preceded nor followed by holiness, then how much more so chol hamoed , which is both preceded and followed by holiness! — (No,) this is refuted by the six days of creation, on which labor is not forbidden, though they are preceded and followed by holiness (i.e., Sabbath)! — No, this may be true of the six days of creation, on which there is no mussaf offering, as opposed to chol hamoed , on which there is a mussaf offering, wherefore labor is forbidden upon them. (No,) this is refuted by the New Moons, where labor is permitted, even though there is a mussaf offering upon them. (No,) this may be true of New Moons, which are not called "callings of holiness," as opposed to chol hamoed , which is called "a calling of holiness," wherefore labor should be forbidden upon them. We hereby derive that labor is forbidden on chol hamoed .
"All labor shall not be done in them": Neither you nor your neighbor shall do it, but a gentile may do it (for you). You say this, but perhaps the meaning is: Neither you, nor your neighbor, nor a gentile may do your work? It is, therefore, written (Leviticus 23:7) "All manner of work you shall not do," but a gentile may do your work. Therefore, (the meaning here is) You shall not do it, and your neighbor shall not do it, but a gentile may do it for you. These are the words of R. Yoshiyah.
R. Yonathan says: This (derivation) is not needed. Is it not already written (Exodus 20:8) "Remember the Sabbath day to keep it holy, etc." Now does this not follow a fortiori, viz.: If on a Sabbath, the greater, you are not exhorted against the work of a gentile for you, how much more so on a festival, the lesser! If so, what is the intent of "All labor shall not be done in them"? Neither you nor your neighbor shall do it (for you).
This tells me only of a festival. Whence do I derive (the same for) Sabbath, that your neighbor may not do it for you? — Would you ask that? If you are exhorted against his doing it (for you) on a festival, the lesser, how much more so on Sabbath, the greater!
"only what is to be eaten by all souls": All (labors) of ochel nefesh (food processing) override the festival, but not all offerings (aside from those which are festival-linked) override the festival. For it would follow (otherwise) viz.: If partial ochel nefesh does not override the Sabbath, partial offering (i.e., temidim and mussafim) does override the Sabbath, then, (on a festival), where all ochel nefesh overrides the festival, how much more so should all offering (even those unlinked to the festival) override the festival! It is, therefore, written "Only what is to be eaten by all souls" — All ochel nefesh overrides the festival, but not all offerings override the festival. But let partial ochel nefesh override the Sabbath, and this would follow a fortiori, viz.: If on a festival, where not all offerings override a festival, all ochel nefesh does override the festival, then, where partial offering does override the Sabbath, how much more so should partial ochel nefesh override the Sabbath! It is, therefore, written "Only what is to be eaten by all souls" — Partial offering overrides the Sabbath, but partial ochel nefesh does not override the Sabbath.
"Only what is to be eaten by all souls": I would take this to include (in the license of ochel nefesh) even the souls of beasts and the souls of gentiles; it is, therefore, written "for you" — for you and not for beasts; for you and not for gentiles. These are the words of R. Yishmael.
R. Yossi Haglili says: "Only what is to be eaten by all souls": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written "Only," to differentiate (i.e., to permit only beasts).
R. Akiva says: "Only what is to be eaten by all souls": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written "for you" — "for you," but not for gentiles. Why do you see fit to differentiate (between the two)? For you are exhorted over the beast (to feed it), but not over the gentile.
(Exodus 12:17) "And you shall watch over the matzoth": that they not become unfit — whence they ruled: If the dough started to rise, let her (the kneading woman) douse her hands in cold water (and pluck it out). If it became leavened ("se'or"), it should be burned, and one who eats it is liable to kareth. Which is "se'or"? (If it took on the appearance of) "locust horns." "sidduk" ("splitting") — if its splits intermingled. These are the words of R. Yehudah.
The sages say: In both instances (i.e., se'or and sidduk), the eater is liable to kareth. Which is se'or? If it took on the (pale) appearance of one whose hairs stood on end (from fright).
"And you shall watch over the matzoth": R. Yoshiyah says: Read it not "And you shall watch over the matzoth," but "And you shall watch over the mitzvoth." Just as matzoth are not permitted to become chametz (i.e., to sour), so mitzvah should not be permitted to become chametz, but if the opportunity of a mitzvah presents itself to you, perform it immediately.
"I took out your hosts": the hosts of Israel. You say this, but perhaps (the reference is to the hosts of the ministering angels? (Ibid. 41) "All the hosts of the L–rd" already refers to the hosts of the ministering angels. How, then, am I to understand "I took out your hosts"? As referring to the hosts of Israel.
"And you shall guard this day": What is the intent of this? Is it not already written (16) "all labor shall not be done in them"? This tells me only of labor per se. Whence do I derive (the same for) shvuth (i.e., violation of "resting")? From "And you shall guard this day." — But then let (violations of) shvuth be forbidden on chol hamoed , too! And this would follow a fortiori, viz.: Since the first and the last day (of Pesach) are called "a calling of holiness," and chol hamoed is called "a calling of holiness," and (violations of shvuth are forbidden on the first and the last day, let them, likewise, be forbidden on chol hamoed . It is, therefore, written (Leviticus 23:39) "The first day is shabbaton (like "shvuth"), and the eighth day is shabbaton" (but not chol hamoed ).
(שמות יב,טז) "וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ, וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם, כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם, אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ, הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם." "וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ, וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ". אֶרְעֵם בְּמַאֲכַל וּבְמִשְׁתֶּה וּבִכְסוּת נְקִיָּה.*אֶרְעֵם: אהיה רועה אותם, אנהיג אותם בטוב. אֵין לִי אֶלָּא יוֹם טוֹב הָרִאשׁוֹן וְהָאַחֲרוֹן שֶׁהֵם קְרוּיִין 'מִקְרָא קֹדֶשׁ'; חֻלּוֹ שֶׁלַּמּוֹעֵד מְנַיִן? תִּלְמֹד לוֹמַר: (ויקרא כג,ב) "אֵלֶּה מוֹעֲדֵי יי, אֲשֶׁר תִּקְרְאוּ אֹתָם, מִקְרָאֵי קֹדֶשׁ".
(Exodus 12:16) "On the first day, a calling of holiness, etc.": Sanctify it with food and drink and with clean clothing. This tells me only that the first and last day of the festival are "callings of holiness." Whence do I derive the same for chol hamoed (the intermediate days)? From (Leviticus 23:38) "These (intermediate days) are the festivals of the L–rd, which you shall call callings of holiness."
"כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם". אֵין לִי אֶלָּא יוֹם טוֹב הָאַחֲרוֹן שֶׁהוּא אָסוּר בַּעֲשִׂיַּת מְלָאכָה; יוֹם טוֹב הָרִאשׁוֹן מְנַיִן? תִּלְמֹד לוֹמַר "וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ". אֵין לִי אֶלָּא יוֹם טוֹב הָרִאשׁוֹן וְהָאַחֲרוֹן שֶׁהֵם אֲסוּרִין בַּעֲשִׂיַּת מְלָאכָה, חֻלּוֹ שֶׁלַּמּוֹעֵד מְנַיִן? תִּלְמֹד לוֹמַר: (שמות כג,טו) "אֶת חַג הַמַּצּוֹת תִּשְׁמֹר", מִכָּל מָקוֹם. דִּבְרֵי רַבִּי יֹאשִׁיָּה.
"All labor shall not be done in them": This tells me that labor is forbidden only on the first and last days. Whence do I derive (the same for) chol hamoed ? From (Exodus 23;15) "The festival of matzoth shall you keep seven days" — in any event. These are the words of R. Yoshiyah.
רַבִּי יוֹנָתָן אוֹמֵר: אֵינוֹ צָרִיךְ! אִם יוֹם טוֹב הָרִאשׁוֹן וְהָאַחֲרוֹן, שֶׁאֵין קְדֻשָּׁה לֹא לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם, הֲרֵי הֵם אֲסוּרִים בַּעֲשִׂיַּת מְלָאכָה, חֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁיֵּשׁ קְדֻשָּׁה לְפָנָיו וּלְאַחֲרָיו, אֵינוֹ דִין שֶׁיְּהֵי אָסוּר בַּעֲשִׂיַּת מְלָאכָה? שֵׁשֶׁת יְמֵי בְרֵאשִׁית יוֹכִיחוּ, שֶׁיֵּשׁ קְדֻשָּׁה לִפְנֵיהֶם וּלְאַחֲרֵיהֶם, וְהֵן מֻתָּרִים בַּעֲשִׂיַּת מְלָאכָה. הֵם יוֹכִיחוּ עַל חֻלּוֹ שֶׁלַּמּוֹעֵד, אַף עַל פִּי שֶׁיֵּשׁ קְדֻשָּׁה לְפָנָיו וּלְאַחֲרָיו, שֶׁיְּהֵי מֻתָּר בַּעֲשִׂיַּת מְלָאכָה. לֹא! אִם אָמַרְתָּ בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, שֶׁאֵין בָּהֶן קָרְבַּן מוּסָף, לְפִיכָךְ מֻתָּרִין בַּעֲשִׂיַּת מְלָאכָה, תֹּאמַר בְּחֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁיֵּשׁ בּוֹ קָרְבַּן, לְפִיכָךְ יְהֵי אָסוּר בַּעֲשִׂיַּת מְלָאכָה! וַהֲרֵי רָאשֵׁי חֳדָשִׁים יוֹכִיחוּ, שֶׁיֵּשׁ בָּהֶם קָרְבַּן מוּסָף, וּמֻתָּרִין בַּעֲשִׂיַּת מְלָאכָה. הֵם יוֹכִיחוּ עַל חֻלּוֹ שֶׁלַּמּוֹעֵד, אַף עַל פִּי שֶׁיֵּשׁ בּוֹ קָרְבַּן מוּסָף, יְהֵי מֻתָּר בַּעֲשִׂיַּת מְלָאכָה! לֹא! אִם אָמַרְתָּ ברָאשֵׁי חֳדָשִׁים, שֶׁאֵינָן קְרוּיִין 'מִקְרָא קֹדֶשׁ', לְפִיכָךְ מֻתָּרִין בַּעֲשִׂיַּת מְלָאכָה, תֹּאמַר בְּחֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁהוּא קָרוּי 'מִקְרָא קֹדֶשׁ', לְפִיכָךְ יְהֵי אָסוּר בַּעֲשִׂיַּת מְלָאכָה. הָא לָמַדְנוּ עַל חֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁאָסוּר בַּעֲשִׂיַּת מְלָאכָה.
R. Yonathan says: This (derivation) is not necessary. If labor is forbidden on the first and last days, which are neither preceded nor followed by holiness, then how much more so chol hamoed , which is both preceded and followed by holiness! — (No,) this is refuted by the six days of creation, on which labor is not forbidden, though they are preceded and followed by holiness (i.e., Sabbath)! — No, this may be true of the six days of creation, on which there is no mussaf offering, as opposed to chol hamoed , on which there is a mussaf offering, wherefore labor is forbidden upon them. (No,) this is refuted by the New Moons, where labor is permitted, even though there is a mussaf offering upon them. (No,) this may be true of New Moons, which are not called "callings of holiness," as opposed to chol hamoed , which is called "a calling of holiness," wherefore labor should be forbidden upon them. We hereby derive that labor is forbidden on chol hamoed .
"כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם". לֹא תַּעֲשֶׂה אַתָּה וְלֹא יַעֲשֶׂה חֲבֵרָךְ, וְלֹא יַעֲשֶׂה גּוֹי מְלַאכְתָּךְ. אַתָּה אוֹמֵר כֵּן, אוֹ אֵינוֹ אֶלָּא לֹא תַּעֲשֶׂה אַתָּה וְלֹא יַעֲשֶׂה חֲבֵרָךְ, וְיַעֲשֶׂה גּוֹי מְלַאכְתָּךְ? תִּלְמֹד לוֹמַר: (שמות לה,ב) "שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ, שַׁבַּת שַׁבָּתוֹן לַיי, כָּל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת." הָא לָמַדְתָּ "כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם", הָא לֹא תַּעֲשֶׂה אַתָּה וְלֹא יַעֲשֶׂה חֲבֵרָךְ, וְלֹא יַעֲשֶׂה הַגּוֹי מְלַאכְתָּךְ. דִּבְרֵי רַבִּי יֹאשִׁיָּה.
"All labor shall not be done in them": Neither you nor your neighbor shall do it, but a gentile may do it (for you). You say this, but perhaps the meaning is: Neither you, nor your neighbor, nor a gentile may do your work? It is, therefore, written (Leviticus 23:7) "All manner of work you shall not do," but a gentile may do your work. Therefore, (the meaning here is) You shall not do it, and your neighbor shall not do it, but a gentile may do it for you. These are the words of R. Yoshiyah.
רַבִּי יוֹנָתָן אוֹמֵר: אֵינוֹ צָרִיךְ. וַהֲלֹא כְבָר נֶאֱמַר: (שמות כ,ז) "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ." וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה, אִם שַׁבָּת חֲמוּרָה, אֵין אַתָּה מֻזְהָר עַל מְלֶאכֶת הַגּוֹי בִּמְלַאכְתָּךְ, יוֹם טוֹב הַקַּל, דִּין הוּא שֶׁלֹּא תְּהֵי מֻזְהָר עַל מְלֶאכֶת הַגּוֹי בִּמְלַאכְתָּךְ.
R. Yonathan says: This (derivation) is not needed. Is it not already written (Exodus 20:8) "Remember the Sabbath day to keep it holy, etc." Now does this not follow a fortiori, viz.: If on a Sabbath, the greater, you are not exhorted against the work of a gentile for you, how much more so on a festival, the lesser! If so, what is the intent of "All labor shall not be done in them"? Neither you nor your neighbor shall do it (for you).
"כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם", אֵין לִי אֶלָּא יוֹם טוֹב הַקַּל שֶׁאַתָּה מֻזְהָר עַל מְלֶאכֶת חֲבֵרָךְ בִּמְלַאכְתָּךְ, שַׁבָּת חֲמוּרָה, דִּין הוּא שֶׁתְּהֵא מֻזְהָר עַל מְלֶאכֶת חֲבֵרָךְ בִּמְלַאכְתָּךְ.
This tells me only of a festival. Whence do I derive (the same for) Sabbath, that your neighbor may not do it for you? — Would you ask that? If you are exhorted against his doing it (for you) on a festival, the lesser, how much more so on Sabbath, the greater!
"אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ". כָּל אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת יוֹם טוֹב, וְאֵין כָּל עֲבוֹדָה דּוֹחָה אֶת יוֹם טוֹב. שֶׁהָיָה בַדִּין: מָה, אִם בְּמָקוֹם שֶׁאֵין מִקְצָת אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת, מִקְצָת עֲבוֹדָה דּוֹחָה אֶת הַשַּׁבָּת, מָקוֹם שֶׁכָּל אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת יוֹם טוֹב, אֵינוֹ דִין שֶׁכָּל עֲבוֹדָה דּוֹחָה אֶת יוֹם טוֹב? תִּלְמֹד לוֹמַר: "אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ, הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם." כָּל אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת יוֹם טוֹב, וְאֵין כָּל עֲבוֹדָה דּוֹחָה אֶת יוֹם טוֹב. וִיהֵא מִקְצָת אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת! וְהַדִּין נוֹתֵן: וּמָה, אִם בְּמָקוֹם שֶׁאֵין כָּל עֲבוֹדָה דּוֹחָה אֶת יוֹם טוֹב, כָּל אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת יוֹם טוֹב, מָקוֹם שֶׁמִקְצָת עֲבוֹדָה דּוֹחָה אֶת הַשַּׁבָּת, אֵינוֹ דִין שֶׁיְּהֵי מִקְצָת אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת? תִּלְמֹד לוֹמַר: "אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ, הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם." מִקְצָת עֲבוֹדָה דּוֹחָה אֶת הַשַּׁבָּת, אֵין מִקְצָת אֹכֶל נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת.
"only what is to be eaten by all souls": All (labors) of ochel nefesh (food processing) override the festival, but not all offerings (aside from those which are festival-linked) override the festival. For it would follow (otherwise) viz.: If partial ochel nefesh does not override the Sabbath, partial offering (i.e., temidim and mussafim) does override the Sabbath, then, (on a festival), where all ochel nefesh overrides the festival, how much more so should all offering (even those unlinked to the festival) override the festival! It is, therefore, written "Only what is to be eaten by all souls" — All ochel nefesh overrides the festival, but not all offerings override the festival. But let partial ochel nefesh override the Sabbath, and this would follow a fortiori, viz.: If on a festival, where not all offerings override a festival, all ochel nefesh does override the festival, then, where partial offering does override the Sabbath, how much more so should partial ochel nefesh override the Sabbath! It is, therefore, written "Only what is to be eaten by all souls" — Partial offering overrides the Sabbath, but partial ochel nefesh does not override the Sabbath.
"אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ, הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם." שׁוֹמֵעַ אֲנִי, אַף נַפְשׁוֹת בְּהֵמָה וְנַפְשׁוֹת אֲחֵרִים בְּמַשְׁמָע! תִּלְמֹד לוֹמַר "לָכֶם", וְלֹא לַבְּהֵמָה, "לָכֶם", וְלֹא לַאֲחֵרִים. דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
"Only what is to be eaten by all souls": I would take this to include (in the license of ochel nefesh) even the souls of beasts and the souls of gentiles; it is, therefore, written "for you" — for you and not for beasts; for you and not for gentiles. These are the words of R. Yishmael.
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: "אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ, הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם." אַף נַפְשׁוֹת בְּהֵמָה בְּמַשְׁמָע! מַשְׁמָע מֵבִיא נַפְשׁוֹת בְּהֵמָה וּמֵבִיא נַפְשׁוֹת אֲחֵרִים! תִּלְמֹד לוֹמַר "אַךְ", חָלַק.
R. Yossi Haglili says: "Only what is to be eaten by all souls": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written "Only," to differentiate (i.e., to permit only beasts).
רַבִּי עֲקִיבָה אוֹמֵר: "אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ, הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם." אַף נֶפֶשׁ בְּהֵמָה בְּמַשְׁמָע! מַשְׁמָע מֵבִיא נַפְשׁוֹת בְּהֵמָה וּמֵבִיא נַפְשׁוֹת אֲחֵרִים! תִּלְמֹד לוֹמַר "לָכֶם", וְלֹא לַאֲחֵרִים. מָה רָאִיתָ לַחְלֹק? שֶׁאַתְּ מֻזְהָר עַל הַבְּהֵמָה, וְאֵין אַתְּ מֻזְהָר עַל הַגּוֹי.
R. Akiva says: "Only what is to be eaten by all souls": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written "for you" — "for you," but not for gentiles. Why do you see fit to differentiate (between the two)? For you are exhorted over the beast (to feed it), but not over the gentile.
(שמות יב,יז) ["וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת, כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם, וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם."] "וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת". שָׁמְרֵהוּ שֶׁלֹּא תְבִיאֵהוּ לִידֵי פְסוּל. מִכָּן אָמָרוּ: תָּפַח, תְּכַבֶּה בְצוֹנִין.*צוֹנִין: מים קרים. שָׂאוּר יִשָּׂרֵף, וְאוֹכְלוֹ פָטוּר.*שָׂאוּר=סעור: בצק שהופיעו עליו כמין שערות בגלל תפיחה. סָדוּק יִשָּׂרֵף, וְאוֹכְלוֹ חַיָּב מִיתָה. אֵיזֶהוּ שָׂאוּר? כְּקַרְנֵי חֲגָבִים.*כְּקַרְנֵי חֲגָבִים: כמו מחושי החגב, שהם דקים וקצרים. סָדוּק? שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה. דִּבְרֵי רַבִּי יְהוּדָה.
(Exodus 12:17) "And you shall watch over the matzoth": that they not become unfit — whence they ruled: If the dough started to rise, let her (the kneading woman) douse her hands in cold water (and pluck it out). If it became leavened ("se'or"), it should be burned, and one who eats it is liable to kareth. Which is "se'or"? (If it took on the appearance of) "locust horns." "sidduk" ("splitting") — if its splits intermingled. These are the words of R. Yehudah.
וַחֲכָמִים אוֹמְרִים: זֶה וָזֶה, אוֹכְלוֹ חַיָּב מִיתָה. אֵי זֶה הוּא שָׂאוּר? כָּל שֶׁהִכְסִיפוּ פָנָיו,*הִכְסִיפוּ פָנָיו: החוויר, בגלל פחד. כְּאָדָם שֶׁעָמְדוּ שְׂעָרוֹתָיו.
The sages say: In both instances (i.e., se'or and sidduk), the eater is liable to kareth. Which is se'or? If it took on the (pale) appearance of one whose hairs stood on end (from fright).
"וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת". רַבִּי יֹאשִׁיָּה אוֹמֵר: אַל תִּקְרָא כֵן, אֶלָּא 'וּשְׁמַרְתֶּם אֶת הַמִּצְווֹת'. כְּדֶרֶךְ שֶׁאֵין מַחְמִיצִין אֶת הַמַּצָּה, כָּךְ לֹא יַחְמִיצוּ אֶת הַמִּצְוָה, אֶלָּא אִם בָּאת מִצְוָה עַל יָדָךְ, עֲשֵׂה אוֹתָהּ מִיָּד!
"And you shall watch over the matzoth": R. Yoshiyah says: Read it not "And you shall watch over the matzoth," but "And you shall watch over the mitzvoth." Just as matzoth are not permitted to become chametz (i.e., to sour), so mitzvah should not be permitted to become chametz, but if the opportunity of a mitzvah presents itself to you, perform it immediately.
"כִּי בְּעֶצֶם הַיּוֹם הַזֶּה", מַגִּיד שֶׁלֹּא יָצְאוּ אֶלָּא בַיּוֹם.
"for in the midst of this day": We are hereby taught that the exodus took place in the daytime.
"הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם", אֵלּוּ צִבְאוֹת יִשְׂרָאֵל. אַתָּה אוֹמֵר אֵלּוּ צִבְאוֹת יִשְׂרָאֵל, אוֹ אֵינוֹ אֶלָּא צִבְאוֹת מַלְאֲכֵי הַשָּׁרֵת? כְּשֶׁהוּא אוֹמֵר: (שמות יב,מא) "יָצְאוּ כָּל צִבְאוֹת יי", הֲרֵי צִבְאוֹת מַלְאֲכֵי הַשָּׁרֵת אָמוּר, הָא מַה תִּלְמֹד לוֹמַר "הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם"? אֵלּוּ צִבְאוֹת יִשְׂרָאֵל.
"I took out your hosts": the hosts of Israel. You say this, but perhaps (the reference is to the hosts of the ministering angels? (Ibid. 41) "All the hosts of the L–rd" already refers to the hosts of the ministering angels. How, then, am I to understand "I took out your hosts"? As referring to the hosts of Israel.
"וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם." לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר (שמות יב,טז) "כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם"? אֵין לִי אֶלָּא דְּבָרִים שֶׁהֵן מִשּׁוּם מְלָאכָה, דְּבָרִים שֶׁהֵן מִשּׁוּם שְׁבוּת מְנַיִן? תִּלְמֹד לוֹמַר: "וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם." לְהָבִיא דְּבָרִים שֶׁהֵן מִשּׁוּם שְׁבוּת. וְאַף חֻלּוֹ שֶׁלַּמּוֹעֵד יְהֵי אָסוּר מִשּׁוּם שְׁבוּת! וְהַדִּין נוֹתֵן: הוֹאִיל וְיוֹם הָרִאשׁוֹן וְהָאַחֲרוֹן קְרוּיִין "מִקְרָא קֹדֶשׁ", וְחֻלּוֹ שֶׁלַּמּוֹעֵד קָרוּי "מִקְרָא קֹדֶשׁ", אִם לָמַדְתָּ עַל יוֹם טוֹב הָרִאשׁוֹן וְהָאַחֲרוֹן, שֶׁהֵן קְרוּאִין "מִקְרָא קֹדֶשׁ", הֲרֵי הֵן אֲסוּרִין מִשּׁוּם שְׁבוּת, חֻלּוֹ שֶׁלַּמּוֹעֵד, שֶׁהוּא קָרוּי "מִקְרָא קֹדֶשׁ", אֵינוֹ דִין שֶׁיְּהֵי אָסוּר מִשּׁוּם שְׁבוּת! תִּלְמֹד לוֹמַר: (ויקרא כג,לט) "בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן."
"And you shall guard this day": What is the intent of this? Is it not already written (16) "all labor shall not be done in them"? This tells me only of labor per se. Whence do I derive (the same for) shvuth (i.e., violation of "resting")? From "And you shall guard this day." — But then let (violations of) shvuth be forbidden on chol hamoed , too! And this would follow a fortiori, viz.: Since the first and the last day (of Pesach) are called "a calling of holiness," and chol hamoed is called "a calling of holiness," and (violations of shvuth are forbidden on the first and the last day, let them, likewise, be forbidden on chol hamoed . It is, therefore, written (Leviticus 23:39) "The first day is shabbaton (like "shvuth"), and the eighth day is shabbaton" (but not chol hamoed ).