Kommentar zu Schemot 12:16
וּבַיּ֤וֹם הָרִאשׁוֹן֙ מִקְרָא־קֹ֔דֶשׁ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִהְיֶ֣ה לָכֶ֑ם כָּל־מְלָאכָה֙ לֹא־יֵעָשֶׂ֣ה בָהֶ֔ם אַ֚ךְ אֲשֶׁ֣ר יֵאָכֵ֣ל לְכָל־נֶ֔פֶשׁ ה֥וּא לְבַדּ֖וֹ יֵעָשֶׂ֥ה לָכֶֽם׃
Am ersten Tage sei heilige [feierliche] Versammlung und auch am siebenten Tage soll heilige [feierliche] Versammlung sein. Keinerlei Werk soll an dem Tage verrichtet werden, nur was zum Speisen dient, das allein darf von euch verrichtet werden.
Tiferet Shlomo
...Exodus 12:16: We say in our prayers: "from His place He will turn to us in mercy." There's a higher world called "Hoo," which lacks angels and seraphs [a different type of angel], which has only G-d [since this world is on such a high spiritual plane]. That's the meaning of the verse, "eaten by every soul," [this is like when a person] doesn't want to enjoy any worldly pleasure and [focuses on] giving life to his soul. This is like Hillel the Elder, who would do "kindness to his shameful body" by eating; [he was] only eating [for the sake of his soul]. All the needs of a person of such caliber are taken care of by Hashem. As it says, "He will do for you"-- He will take care of all your needs. The sages add that it's "for you only," and not for the wicked. This divine flow comes down from the world of Hoo, which can't be attacked by kelipa [demonic forces] to derive energy. Similarly, Yitzhak says to Yaakov, "how did you find [the wild game] so quickly"? Yaakov responded with "Hashem your Gd brought it before me." The Midrash expounds: Hashem takes care of your sacrifices--how much more so of your food." Why? Because the food of a tzaddik is more important than a sacrifice.
Ask RabbiBookmarkShareCopy
Rashi on Exodus
מקרא קדש — The word מקרא is an infinitive and the translation is, “And on the first day there shall be “a calling it holy”, which implies: call it holy in regard to eating and drinking and raiment (Mekhilta d'Rabbi Yishmael 12:16:1).
Ask RabbiBookmarkShareCopy
Ramban on Exodus
NO MANNER OF WORK SHALL BE DONE IN THEM. Rashi commented: “Even by the agency of others.”
I do not understand this. If these “others” are Israelites, they themselves are commanded not to work on the Festival, and I am not bound to ensure that my work is not done through them. It is only where one deceives another in a matter which is prohibited — whether it be in the deceiver’s work or in that of the deceived that the deceiver transgresses the prohibition, Before the blind do not put a stumbling-block.202Leviticus 19:14. For fuller discussion of this commandment see “The Commandments,” Vol. II, pp. 277-8. And if these “others” are non-Israelites, we are by law of the Torah not admonished at all against their working either on a Festival or on a Sabbath, except that there is a prohibition by the Rabbis if we tell him [the non-Israelite] to do the work, just as the Rabbis have said:203Shabbath 150a. “Telling a non-Israelite [to do work on the Sabbath or Festival] is prohibited by law of the Rabbis,” and this is a principle clearly established in the Gemara.204The Gemara (literally: “teaching”) is the collected discussions of the Rabbis centering around the Mishnah. The Mishnah and Gemara combined are known as the Talmud. After the Mishnah was compiled in the Land of Israel by Rabbi Yehudah Hanasi (about the year 200 of the Common Era), the Mishnah was studied in all academies of learning in Babylon and in the Land of Israel, and finally the teachings were gathered together in the Gemara. The teachings of the Rabbis of the Land of Israel on the Mishnah were assembled in the Jerusalem Talmud, while those of Babylon were gathered together in the Babylonian Talmud. To this day, Talmudic study is devoted almost exclusively to the Babylonian Talmud. This is because the Babylonian Talmud was compiled after the Jerusalem Talmud, and therefore its decisions were reached after having taken the teachings of the Palestinian Rabbis into consideration. [How then could Rashi derive this principle of prohibiting telling a non-Israelite to do work for us on a Festival from a verse in the Torah, when it is only prohibited by Rabbinic law?]
However, I have found this text in the Mechilta:205The Mechilta is a Tannaitic Midrash on the Book of Exodus, beginning with Chapter 12, Verse 1. It does not, however, cover the entire Book of Exodus. The text mentioned by Ramban is found here on the verse before us. “No manner of work shall be done in them. This means that neither you nor your fellow-Israelite shall do any work, nor shall a non-Israelite do your work. You so interpret it to mean that neither you nor your fellow-Israelite shall do any work, nor shall a non-Israelite do your work, but perhaps it rather means that neither you nor your fellow-Israelite shall do any work, and the non-Israelite shall not do even his own work! Scripture therefore says, Six days shall work be done.206Leviticus 23:3. The verse continues, but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work. See my Hebrew commentary, p. 330, for a detailed explanation of how the principle discussed is derived from the language of the verse. This teaches that neither you nor your fellow-Israelite shall do any work [on the Sabbath], but the non-Israelite may do his own work. These are the words of Rabbi Yashiya. Rabbi Yonathan says that there is no need for this proof. Has it not already been said, Six days shalt thou labour, and do all thy work?207Further, 20:9. Now by the syllogism of kal vachomer,208Literally: “a minor and major.” This is a form of reasoning by which a certain stricture applying to a minor matter is established as applying all the more to a major matter. Conversely, if a certain leniency applies to a major matter, it must apply all the more to the minor matter. It is one of the thirteen rules by which the Torah is interpreted. we proceed as follows: If on the Sabbath, in regard to which the Torah is so strict, you are not admonished against a non-Israelite’s work as you are against your own work, [it is logical to assume that on a Festival-day, in regard to which the Torah is not so strict — inasmuch as preparation of food is permitted on a Festival-day but not on the Sabbath — you are surely not admonished against a non-Israelite’s work as you are against your own work].” Thus far extends the text of this Beraitha.209Literally: “outside.” A teaching of the Tannaim that for some reason had not been included in the Mishnah by Rabbi Yehudah Hanasi. The teachings contained in the Mechilta on the Book of Exodus, Sifra on Leviticus, and Sifre on Numbers and Deuteronomy fall into the category of Beraithoth. Now surely this is but a case of a mere asmachta, [a Scriptural text used as a mere support for a Rabbinical enactment]. Since they aimed to prohibit, by law of the Rabbis, telling a non-Israelite to do our work [on a Sabbath or Festival], they used this verse as a support, [but it is actually a Rabbinical law]. It is however permissible for a non-Israelite to do his own work. And thus we incidentally learn that the Rabbinical enactment against telling a non-Israelite to do work applies only to doing our work, but one may tell him to do his own work and he may do it. So did Rashi explain it in the Gemara204The Gemara (literally: “teaching”) is the collected discussions of the Rabbis centering around the Mishnah. The Mishnah and Gemara combined are known as the Talmud. After the Mishnah was compiled in the Land of Israel by Rabbi Yehudah Hanasi (about the year 200 of the Common Era), the Mishnah was studied in all academies of learning in Babylon and in the Land of Israel, and finally the teachings were gathered together in the Gemara. The teachings of the Rabbis of the Land of Israel on the Mishnah were assembled in the Jerusalem Talmud, while those of Babylon were gathered together in the Babylonian Talmud. To this day, Talmudic study is devoted almost exclusively to the Babylonian Talmud. This is because the Babylonian Talmud was compiled after the Jerusalem Talmud, and therefore its decisions were reached after having taken the teachings of the Palestinian Rabbis into consideration. of [Tractate] Baba Metzia.210Baba Metzia 90a.
There in the Mechilta it further says:211Mechilta on Verse 17. “I know only that work which can be regarded as labor is prohibited. Whence do we learn that activities which are prohibited by Rabbinical enactment [are also forbidden]? Scripture therefore says, And ye shall observe this day,212Verse 17. including all activities prohibited by Rabbinical law.” Now Beraithoth209Literally: “outside.” A teaching of the Tannaim that for some reason had not been included in the Mishnah by Rabbi Yehudah Hanasi. The teachings contained in the Mechilta on the Book of Exodus, Sifra on Leviticus, and Sifre on Numbers and Deuteronomy fall into the category of Beraithoth. like these, [if not accompanied by a proper interpretation], may lead one into a mistaken opinion and should not be quoted literally, for this Beraitha too apparently is a mere asmachta, and I have a correct interpretation thereof. I will yet discuss it, with the help of G-d.213In Seder Emor (Leviticus 23:24). Ramban’s interpretation there of this topic has been called by the Ritba (see Vol. I, Preface, x), “a gem which has come down to us from the teachings of our master Rabbi Moshe ben Nachman.”
I do not understand this. If these “others” are Israelites, they themselves are commanded not to work on the Festival, and I am not bound to ensure that my work is not done through them. It is only where one deceives another in a matter which is prohibited — whether it be in the deceiver’s work or in that of the deceived that the deceiver transgresses the prohibition, Before the blind do not put a stumbling-block.202Leviticus 19:14. For fuller discussion of this commandment see “The Commandments,” Vol. II, pp. 277-8. And if these “others” are non-Israelites, we are by law of the Torah not admonished at all against their working either on a Festival or on a Sabbath, except that there is a prohibition by the Rabbis if we tell him [the non-Israelite] to do the work, just as the Rabbis have said:203Shabbath 150a. “Telling a non-Israelite [to do work on the Sabbath or Festival] is prohibited by law of the Rabbis,” and this is a principle clearly established in the Gemara.204The Gemara (literally: “teaching”) is the collected discussions of the Rabbis centering around the Mishnah. The Mishnah and Gemara combined are known as the Talmud. After the Mishnah was compiled in the Land of Israel by Rabbi Yehudah Hanasi (about the year 200 of the Common Era), the Mishnah was studied in all academies of learning in Babylon and in the Land of Israel, and finally the teachings were gathered together in the Gemara. The teachings of the Rabbis of the Land of Israel on the Mishnah were assembled in the Jerusalem Talmud, while those of Babylon were gathered together in the Babylonian Talmud. To this day, Talmudic study is devoted almost exclusively to the Babylonian Talmud. This is because the Babylonian Talmud was compiled after the Jerusalem Talmud, and therefore its decisions were reached after having taken the teachings of the Palestinian Rabbis into consideration. [How then could Rashi derive this principle of prohibiting telling a non-Israelite to do work for us on a Festival from a verse in the Torah, when it is only prohibited by Rabbinic law?]
However, I have found this text in the Mechilta:205The Mechilta is a Tannaitic Midrash on the Book of Exodus, beginning with Chapter 12, Verse 1. It does not, however, cover the entire Book of Exodus. The text mentioned by Ramban is found here on the verse before us. “No manner of work shall be done in them. This means that neither you nor your fellow-Israelite shall do any work, nor shall a non-Israelite do your work. You so interpret it to mean that neither you nor your fellow-Israelite shall do any work, nor shall a non-Israelite do your work, but perhaps it rather means that neither you nor your fellow-Israelite shall do any work, and the non-Israelite shall not do even his own work! Scripture therefore says, Six days shall work be done.206Leviticus 23:3. The verse continues, but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work. See my Hebrew commentary, p. 330, for a detailed explanation of how the principle discussed is derived from the language of the verse. This teaches that neither you nor your fellow-Israelite shall do any work [on the Sabbath], but the non-Israelite may do his own work. These are the words of Rabbi Yashiya. Rabbi Yonathan says that there is no need for this proof. Has it not already been said, Six days shalt thou labour, and do all thy work?207Further, 20:9. Now by the syllogism of kal vachomer,208Literally: “a minor and major.” This is a form of reasoning by which a certain stricture applying to a minor matter is established as applying all the more to a major matter. Conversely, if a certain leniency applies to a major matter, it must apply all the more to the minor matter. It is one of the thirteen rules by which the Torah is interpreted. we proceed as follows: If on the Sabbath, in regard to which the Torah is so strict, you are not admonished against a non-Israelite’s work as you are against your own work, [it is logical to assume that on a Festival-day, in regard to which the Torah is not so strict — inasmuch as preparation of food is permitted on a Festival-day but not on the Sabbath — you are surely not admonished against a non-Israelite’s work as you are against your own work].” Thus far extends the text of this Beraitha.209Literally: “outside.” A teaching of the Tannaim that for some reason had not been included in the Mishnah by Rabbi Yehudah Hanasi. The teachings contained in the Mechilta on the Book of Exodus, Sifra on Leviticus, and Sifre on Numbers and Deuteronomy fall into the category of Beraithoth. Now surely this is but a case of a mere asmachta, [a Scriptural text used as a mere support for a Rabbinical enactment]. Since they aimed to prohibit, by law of the Rabbis, telling a non-Israelite to do our work [on a Sabbath or Festival], they used this verse as a support, [but it is actually a Rabbinical law]. It is however permissible for a non-Israelite to do his own work. And thus we incidentally learn that the Rabbinical enactment against telling a non-Israelite to do work applies only to doing our work, but one may tell him to do his own work and he may do it. So did Rashi explain it in the Gemara204The Gemara (literally: “teaching”) is the collected discussions of the Rabbis centering around the Mishnah. The Mishnah and Gemara combined are known as the Talmud. After the Mishnah was compiled in the Land of Israel by Rabbi Yehudah Hanasi (about the year 200 of the Common Era), the Mishnah was studied in all academies of learning in Babylon and in the Land of Israel, and finally the teachings were gathered together in the Gemara. The teachings of the Rabbis of the Land of Israel on the Mishnah were assembled in the Jerusalem Talmud, while those of Babylon were gathered together in the Babylonian Talmud. To this day, Talmudic study is devoted almost exclusively to the Babylonian Talmud. This is because the Babylonian Talmud was compiled after the Jerusalem Talmud, and therefore its decisions were reached after having taken the teachings of the Palestinian Rabbis into consideration. of [Tractate] Baba Metzia.210Baba Metzia 90a.
There in the Mechilta it further says:211Mechilta on Verse 17. “I know only that work which can be regarded as labor is prohibited. Whence do we learn that activities which are prohibited by Rabbinical enactment [are also forbidden]? Scripture therefore says, And ye shall observe this day,212Verse 17. including all activities prohibited by Rabbinical law.” Now Beraithoth209Literally: “outside.” A teaching of the Tannaim that for some reason had not been included in the Mishnah by Rabbi Yehudah Hanasi. The teachings contained in the Mechilta on the Book of Exodus, Sifra on Leviticus, and Sifre on Numbers and Deuteronomy fall into the category of Beraithoth. like these, [if not accompanied by a proper interpretation], may lead one into a mistaken opinion and should not be quoted literally, for this Beraitha too apparently is a mere asmachta, and I have a correct interpretation thereof. I will yet discuss it, with the help of G-d.213In Seder Emor (Leviticus 23:24). Ramban’s interpretation there of this topic has been called by the Ritba (see Vol. I, Preface, x), “a gem which has come down to us from the teachings of our master Rabbi Moshe ben Nachman.”
Ask RabbiBookmarkShareCopy