출애굽기 12:43의 미드라쉬

There was a certain heathen who [under the guise of an Israelite] would come to Jerusalem every Passover and partake of the paschal lamb. Once he came before R. Juda b. Bathyra and said to him: "It is written in your Torah (Ex. 12, 43) No stranger shall eat thereof, and again (Ib. ib. 48) But no uncircumcised person shall eat thereof; nevertheless, I get to eat of the very best." "Have they given thee a piece of the fat of the tail?" remarked R. Juda b. Bathyra. "Nay," answered the heathen. So R. Juda said to him: "The next time you go, ask of them to give thee a piece of the fat of the tail." The following year then, when he came to Jerusalem, he said to them: "Give me a piece of the fat of the tail." "What!" exclaimed they, "is not the fat of the tail sacrificed on the altar? Did anyone advise thee to ask for this?" they questioned him. And the heathen answered: "R. Juda b. Bathyra has advised me thus." "What does this mean?" said they to themselves. Thereupon they made an investigation and, discovering that the man was a gentile, punished him. They then sent a message to R. Juda b. Bathyra, saying: "Peace unto thee, R. Juda b. Bathyra, who sitteth in Netzibin, yet whose net is cast in Jerusalem."

1) "And He called to Moses and the L–rd spoke to him, etc." "to him" — to exclude Aaron. R. Yehudah b. Betheira said: Thirteen dibroth (accompanied by a command) were stated in the Torah to Moses and Aaron, and, corresponding to them, thirteen limitations, to teach us that they were not spoken to Aaron, but to Moses, to tell them to Aaron. (The dibroth: 1) [Shemoth 6:13]; 2) [Shemoth 7:8]; 3) [Shemoth 9:8]; 4) [Shemoth 12:1]; 5) [Shemoth 12:43]; 6) [Vayikra 11:1]; 7) [Vayikra 13:1]; 8) [Vayikra 14:33]; 9 [Vayikra 15:1]; 10 [Bamidbar 2:1]; 11 [Bamidbar 4:1]; 12 [Bamidbar 4:18]; 13) [Bamidbar 19:2].)

(Fol. 86a) R. Ada b. Ahaba said: "Moses ascended [Mt. Sinai] early in the morning and descended early the [next] morning. He ascended early in the morning, as it is written (Ex. 34, 4.) And Moses rose up early in the morning, and went up unto Mt. Sinai; he descended early in the morning, as it is written (Ib. 19, 24.) Go, get thee down, and then shall thou come up, thou, and Aaron with thee. We compare the Yerida (descent) to the Aliya (ascent); just as the ascent was made early in the morning, so also was the descent made early in the morning." (Ib. b) Our Rabbis taught: "On the sixth day of the month [Sivan] the ten commandments were given to Israel. R. Jose said: 'On the seventh day of the month.'" "All agree," said Raba, "that on the first day of the month the Israelites arrived at the wilderness of Sinai, for it is written (Ex. 19, 1.) On this day they came into the wilderness of Sinai; and it is written there (Ib. 12, 2.) This month (Nisan) shall he unto you the chief of the months. [We draw an analogy from the word Haze (this) used in both places]; just as in the latter instance the word Haze (this) refers to the first of the month [as it plainly says], so does it also in the former instance refer to the first of the month; and furthermore all agree that the Torah was given to Israel on the Sabbath, for it is written here (Ex. 20, 8.) Remember the Sabbath day to keep it holy. and it is written there (Ib. 13, 3.) And Moses said unto the people remember this day, etc. [We derive by drawing an analogy from the words zachor (remember) used in both places]; just as in the latter case, zachor (remember) alludes to the very day of their coming out of Egypt, so also does it allude in the former case to the very day of Sabbath. The Rabbis and R. Jose differ though as to what day was the first of that month. R. Jose is of the opinion that the first of that month was set on the first day of the week, and that on this day no commandments were given because the Israelites were tired from their long journey. On the second day of the week the Lord said to them (Ib. 19, 6.) And ye shall be unto me a kingdom of priests. (Fol. 87a) On the third day [of the week] He warned them to keep away from the mount; on the fourth, to keep apart from the wives [three days, until the Sabbath]. But the Rabbis are of the opinion that the first of that month was set on the second day of the week; that on this day no commandments were given them because the Israelites were tired from their journey. On the third day [of the week] the Lord said unto them (Ib. ib. ib.) And ye shall be unto me a kingdom of priests. On the fourth, He warned them to keep away from the mount. On the fifth, to keep apart from their wives [two days, until the Sabbath]." The following objection was raised: And sanctify them to-day and to-morrow (Ib. ib.). This contradicts the opinion of R. Jose [who says that three days were set aside for sanctification]. R. Jose might explain it that Moses added one day upon his own recognizance, as it is taught: "Three things did Moses do upon his own authority, and the Holy One, praised be He! sanctioned them: Moses added one day [of separation] upon his own authority; he separated himself from his wife, and he broke the Tablets." He added one day upon his own authority; what verse did he interpret [to induce him to add one day]? Today and to-morrow, were in the Lord's commandment. To-day must be equal (in duration) to to-morrow; just as to-morrow includes day and night, so also must to-day include the day and night; the night, however, having already passed, so another day (a third) must be added in order to make up for the lost night. Whence do we learn that the Holy One, praised be He! agreed with him? Because the Shechina did not appear [on Mt. Sinai] until the Sabbath morning. And he separated himself from his wife, what verse did he interpret [to guide him in his action]? He applied the order given to Israel [to separate themselves from their wives] to himself, through the measure of the rule drawn from minor to major, thus saying: "If Israel with whom the Shechina did not converse but once at a certain time, is commanded by the Torah to separate themselves from their wives, I, with whom the Shechina converses constantly without having an appointed hour, should most certainly then separate myself from my wife." And whence do we learn that the Holy One, praised he He! agreed with him? It is written (Deu. 5, 27.) Go, say to them, return ye unto your tents, and immediately following, it is written: But as for thee, remain thou here with me. According to others, the sanction of God is derived from (Num. 12, 8.) Mouth to mouth do I speak with him. He broke the Tablets. What verse did he interpret [to guide him in his action]? He said to himself: "If concerning the Passover sacrifice, which is only one of the six hundred and thirteen commandments, it is said in the Torah (Ex. 12, 43.) No stranger shall eat thereof, how much more then should this be applied to the entire Torah considering that all Israel were apostates?"' Whence do we learn that the Holy One, praised be He! sanctioned this act? It is said (Ib. 34. 1.) Which thou didst break, whereupon Resh Lakish said: "It means 'Thanks for having broken it.'" Come and learn! And they shall he ready for the third day (Ib. 19, 11). Is this not in contradiction to R. Jose's interpretation? [According to him, it should have been on the second day.] We have already explained that Moses added one day upon his own recognizance. Come and learn! We are taught: "The third (day) of the third month and on the third day of the week." Does this not contradict the opinion of the Rabbis? The Rabbis might say this Baraitha is in accordance with the opinion of R. Jose.

And the Lord said unto Moses and Aaron: “This is the ordinance of the passover” (Exod. 12:43). There are chapters of the Torah in which a general statement is made at the beginning of the chapter, and a particular statement is made at its end. And ye shall be unto me a kingdom of priests (Exod. 19:6) is a particular statement, while the verse These are the words which thou shalt speak unto the children of Israel (ibid.) is a general statement. This is the statue of the law (Num. 19:2) is a general statement, while the verse That they bring thee a red heifer (ibid.) is a particular statement. This is the ordinance of the Passover (Exod. 12:43) is a general statement, whereas There shall no alien eat thereof (ibid.) is a particular statement. Whenever a general statement is followed by a particular one, the general statement does not include more than is contained in the particular.¹⁰The fourth of the thirteen rules of interpretation developed by R. Ishmael. This is the ordinance of the Passover. This passage deals with the Passover in Egypt. How then do we know about Passover in subsequent generations? Scripture informs us of this in the verse According to all the statutes of it, and according to all the ordinances thereof, shall ye keep it (Num. 9:3). There shall no alien eat thereof (Exod. 12:43) alludes also to a renegade Jew and a Gentile. Every man’s servant that is bought for money (ibid., v. 44). (The verse states:) Every man’s servant. Does this mean that the servant of a woman or of a child is excluded? Scripture says: That is bought for money, which implies (every servant that was purchased).

(Exod. 19:1:) ON THE THIRD NEW MOON. What is written above on the matter? The parashah about Jethro, in which he taught Moses (in Exod. 18:21): YOU SHALL ALSO SEEK OUT <ABLE MEN> FROM AMONG ALL THE PEOPLE.³²PRK 12:16. And after that (in vs. 27): THEN MOSES SENT HIS < FATHER-IN-LAW > AWAY. And after that (in Exod. 19:1): ON THE THIRD NEW MOON. Solomon said (in Prov. 14:10): THE HEART KNOWS ITS OWN BITTERNESS…, and therefore (according to the rest of the verse) NO OUTSIDER SHALL INTERVENE IN ITS JOY. The Holy One said: My children were enslaved with clay and bricks while Jethro was dwelling quietly within his house. So shall he come to behold the joy of the Torah along with my children? Then after that (in Exod. 19:1): ON THE THIRD NEW MOON. Why so? Moses interpreted <the matter on the principle of > qal wahomer (i.e., a fortiori): If in the case of a single precept, when the Holy One was going to give the precept on Passover, Torah said (in Exod. 12:43): NO FOREIGNER SHALL EAT OF IT; in the case of six hundred and thirteen commandments which he wanted to give to Israel, should Jethro be there to behold them? Therefore (in Exod. 18:27): MOSES SENT HIS <FATHER-IN-LAW> AWAY; and after that (in Exod. 19:1): ON THE THIRD NEW MOON. Why ON THE THIRD NEW MOON, and not on the second new moon, or the seventh new moon, or on another new moon?³³PRK 12:17. Our masters have said: R. Osha'ya said: R. Hiyya the elder taught me: A female proselyte, a female captive, or an emancipated female slave may neither marry nor be betrothed for three new moons.³⁴Yev. 35a (bar); Ket. 37a (bar). So <it was with> Israel. They were called proselytes (gerim), as stated (in Lev. 19:34): FOR YOU WERE STRANGERS (gerim) IN THE LAND OF EGYPT. <They were called> captives, as stated (in Is. 14:2): THEY SHALL TAKE THEIR CAPTORS CAPTIVE. <They were called> emancipated slaves, as stated (in Lev. 26:13): I AM THE LORD YOUR GOD WHO BROUGHT YOU OUT OF THE LAND OF EGYPT TO BE THEIR SLAVES NO MORE…. The Holy One said: I will wait three new moons for them and after that I will give them the Torah.

Rabbi Yudan said: While Hezekiah and his entourage were partaking of their Paschal offerings in Jerusalem, the Holy One blessed be He had already come earlier that night, as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).
Rabbi Abahu said: While Moses and the Israelites were reclining and partaking of their Paschal offerings in Egypt, the Holy One blessed be He had already come earlier, as it is stated: “It was at midnight, and the Lord smote every firstborn in the land of Egypt” (Exodus 12:29). According to the opinion of Rabbi Abahu it should have said: My stench released its odor. It teaches that the odor of that blood was intolerable, but the Holy One blessed be He provided them with a fine fragrance from the spices of the Garden of Eden²⁷⁹They wished to partake of the Paschal offering that had been prepared with those spices. and their souls desired to partake of it. They said to him: ‘Moses our master, give us something to eat.’ Moses said to them: ‘This is what the Holy One blessed be He said to me: “No foreigner shall partake of it”’ (Exodus 12:43). They rose and separated the foreigners that were in their midst. Their soul desired to partake. They said to him: ‘Moses our master, give us something to eat.’ Moses said to them: ‘This is what the Holy One blessed be He said to me: “And any man’s slave, purchased with silver: you shall circumcise him, then he shall partake of it”’ (Exodus 12:44). They rose and circumcised their slaves. Their soul desired to partake. They said to him: ‘Give us something to eat.’ He said to them: ‘This is what the Holy One blessed be He said to me: The principle is: “All uncircumcised men shall not partake of it”’ (Exodus 12:48). Immediately, each and every one of them placed his sword on his thigh and circumcised himself.
Who circumcised them? Rabbi Berekhya said: Moses was the circumciser, Aaron uncovered,²⁸⁰After cutting the foreskin, one then pulls back a membrane and uncovers the corona. and Joshua gave them to drink. Some say: Joshua was the circumciser, Aaron uncovered, and Moses gave them to drink; that is what is written: “At that time, the Lord said to Joshua: Make flint knives for yourself and circumcise the children of Israel again, a second time” (Joshua 5:2). Why “a second time”? From here [it may be derived] that he had circumcised them the first time. Immediately, “Joshua made flint knives for himself, and circumcised the children of Israel at the Hill of the Foreskins” (Joshua 5:3). What is “at the Hill of the Foreskins”? Rabbi said: It teaches that they made that hill out of foreskins.

... Another opinion "may my heart be complete in Your laws", this is concerning the law of Pesach and the law of the Red Cow. Why? Because the two of them are similar one to the other, regarding one it is stated "these are the laws of the Pesach" and regarding the other is it stated "these are the laws of the Torah". And you can't know which one is more important than the other. It is like the parable of two distinguished ladies that were walking, and they looked similar. How would you know which one is more distinguished? The one whom the other accompanies to her house and walks after her. So too, regarding Pesach it is written "law" and regarding the Red Cow it is written "law", and which one is more important? The Cow, since Pesach needs it, as it says "And they will take for the ritually impure from the ashes of the burnt sacrifice" (Numbers 19:17)...

Why did he shatter them? R. Ishmael said: Moses arrived at his decision through an argument ad minorem. Since the paschal sacrifice, which is but one commandment, was not permitted to idolaters, as it is written: There shall no alien eat thereof (Exod. 12:43), how much more so would it not be fitting to give the entire law to idolaters! That is why he broke them.