ציטירנדיקער פּירוש אויף במדבר 9:14

ACCORDING TO ALL THE STATUTES OF IT, AND ACCORDING TO ALL THE ORDINANCES THEREOF, SHALL YE BRING IT [i.e., the Passover-offering]. Now it is written in the commentary of Rashi: “According to all the statutes of it — this refers to the laws concerning the animal itself, [that it should be] a lamb without blemish, a male of the first year.⁷²Ibid., Verse 5. And according to all the ordinances thereof — this relates to the laws ‘upon’ the lamb,⁷³Our texts of Rashi add here: “from another place.” Ramban interprets this phrase as an independent thought, as explained further on. such as eating unleavened bread for seven days, and the removal of leavened bread.” But this is a copyist’s error.⁷⁴Ramban’s meaning is as follows: Even if we concede that the duty to eat unleavened bread can be called a law “upon the lamb,” because the Passover-offering must be eaten together with unleavened bread, in what way can the duty of destroying leavened bread be one that is “upon the lamb”? Therefore it must be a copyist’s mistake in Rashi, which thus requires re-interpretation. [For the laws which concern the animal itself are as stated above], a lamb without blemish, a male of the first year;⁷²Ibid., Verse 5. the laws “upon” the animal are that it should be roast with fire; its head with its legs and with the inwards thereof;⁷⁵Exodus 12:9. whereas the laws which are “outside” the animal itself are [the duty to eat] unleavened bread [on the first evening of the festival] and the duty of removing leavened bread, concerning which Scripture does not speak here at all. Similarly, it is said of the second Passover that [it should be observed] according to the statute of the Passover, and according to the ordinance thereof,⁷⁶Further, Verse 14. and a person may [then] have both unleavened bread and leavened bread with him in his house,⁷⁷Pesachim 95 a. and it applies for only one day.⁷⁸Hence the duty to eat unleavened bread and to destroy all leavened bread, cannot be included [as implied in our texts of Rashi] in the statutes and ordinances of the second Passover, since we have been taught that on the second Passover one may have both unleavened and leavened bread with one in the house! Furthermore, the second Passover applies only for one day; so how can there be a duty to eat unleavened bread for seven days included in “the ordinances that are upon the animal” [as our texts of Rashi have it]!
Now Scripture spoke briefly, saying, at dusk, ye shall bring it in its appointed season; according to all the statutes of it, and according to all the ordinances thereof, shall ye bring it,⁷⁹In Verse 3 before us. thereby including the laws relating to eating it, that it should not be on the day mentioned by the verse [on which the offering is slaughtered], but it is to be eaten on the following night, since He already explained previously, And they shall eat the flesh in that night etc.⁸⁰Exodus 12:8. Similarly, In the second month on the fourteenth day at dusk they shall bring it; they shall eat it with unleavened bread and bitter herbs,⁸¹Further, Verse 11. means they shall eat it at the time of eating mentioned in the command concerning the first Passover.

בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.

ALL ‘HA’EZRACH’ (THAT ARE NATIVE) IN ISRAEL SHALL DWELL IN BOOTHS. “Ezrach means native-born. Ha’ezrach [literally: ‘the’ native-born], this is to exclude women [from the obligation of dwelling in the booth, since the definite article denotes an exclusion. It was necessary that this exclusion be stated] so that you should not deduce from a similarity of expressions of the fifteenth day stated with reference to the Festival of Unleavened Bread,⁴⁸⁶Above, Verse 6. that women are obliged to dwell in a booth just as they are obliged to eat unleavened bread [on the night of Passover]. In Israel, this includes proselytes” [that they are obliged to dwell in a booth]. This is Rashi’s language. And in the Torath Kohanim it is stated:⁴⁸⁷Torath Kohanim, Emor 17:9. “Ezrach, this is the native-born. Ha’ezrach, this is intended to exclude women. ‘All’ that are home-born, this is to include the proselytes and liberated slaves.” And in line with the plain meaning of Scripture, by way of tradition [there is no need for a special source in Scripture here to include proselytes]. For since Scripture has stated, ye shall have one law,⁴⁸⁸Numbers 15:29. both for the stranger, and for him that is born in the Land,⁴⁸⁹Ibid., 9:14. and it is further said, as ye are, so shall the stranger be before the Eternal,⁴⁹⁰Ibid., 15:15. there is no need to mention again in every place: “all that are native-born and the stranger.” Therefore He says all that are native in Israel, meaning all who are of Israel, from the greatest of them even to the least of them,⁴⁹¹Jonah 3:5. [to teach] that it is not sufficient that one of a household should dwell in a booth and the rest dwell in homes, but they should all dwell in booths. It is possible that the verse [uses the word ezrach] to teach that all who are like a leafy tree in its native soil⁴⁹²Psalms 37:35. in their homes [are obliged to dwell in booths], except for those who are on a sea voyage, and those who travel on the road [who are exempt from dwelling in a booth].