Rashi on TanakhExodus 12

Adonoy said to Moshe and Aharon. Since Aharon performed, and troubled himself, in regard to the wonders, just as much as Moshe, He (God) does him this honor at the first mitzvah, by including him with Moshe in this message.

In the land of Egypt — [but] outside the city. or was that not so, but [it was] rather within the city? The Torah, therefore, states [concerning Moshe’s prayer]: “When I leave the city, etc.” Now, if [regarding] prayer, which is [relatively] less significant, he would not pray within the city for it was full of idols, then, [regarding] a message [from God], which is so much more significant, how much more so [that he would leave the city.]

This month. He (God) showed him the moon at its renewal and said to him, “When the moon renews itself, let that be for you the beginning of a new month.” However, Scripture does not depart from its plain meaning: He (God) was telling him about the month of Nissan; [viz.] this (Nissan) shall be the start of the order of the counting of the months, so that Iyar will be called the second [month] and Sivan, the third.

This. Moshe had difficulty regarding the renewal of the moon how much of it must be visible so that it be fit to be consecrated. He (God) then showed him with His “finger” the moon in the sky, and said to him, “When you see it like this, sanctify it.” But how could He show it to him — did He not speak with him only by day, as it is said: “And on the day that God spoke,” [or:] “on the day that He commanded him,” [or:] “from the day that God commanded and beyond?” But [the answer is] it was near sunset [when] this section was told to him (Moshe) and He pointed it out to him at nightfall.

Speak to the entire community. But did Aharon speak? Has it not already been stated “You (Moshe) speak?” But [the answer is] they bestowed honor on each other and said to one another: “Teach me [what to say].” The message would then emanate from both, as if both were speaking.

To the entire community of Israel saying, “On the tenth [day] of this month.” [I.e.,] “Speak today, on the first of the month that they should take it (the lamb) on the tenth of the month.

This. The korbon Pesach in Egypt was acquired on the tenth, but not the korbon Pesach of future generations.

A lamb for [his] family. [Meaning one lamb] per family. Thus, if there were many [members in the family], one might think that one lamb [suffices] for all. The Torah, therefore, states: “A lamb for each household.”

If the household [members] are too few for the lamb. [I.e.,] If they are too few to be sufficient for one lamb, so that they are unable to eat it [all] and will thus come to [the transgression of] נוֹתָר, then “Let him and his neighbor take, etc.,” That is the implication here according to its plain meaning. However, there is also an exposition [of the Sages]: [This verse intends] to teach that [even] after they have been counted in it they may [still] be excluded [from the group] and withdraw their association from it and be counted as [partners] of another lamb. However, if they do decide to withdraw their association and be counted [as partners] of another lamb, then this should be done “מִהְיוֹת מִשֶּׂה” — [i.e.,] they should be excluded while the lamb still exists, [that is to say,] while it is still alive and not once it has been slaughtered.

According to the number. [בְּמִכְסַת means: according to] the number. Similarly: מִכְסַת הָעֶרְכְּךָ [means the number of the evaluation].

According to what the person eats. Each according to his fitness to eat, to exclude the sick and the old who cannot eat a kezayis (a piece the size of an olive).

Shall you make your count. [As Onkelos translates it:] תִּתְמְנוּן — you will be counted.

Flawless. Without a blemish

A yearling Its entire [first] year it is called a בֶּן שָׁנָה, as if to say: it was born this year.

From the sheep or goats. Either one or the other, for a goat is also called שֶׂה as it is said: “And a שֶׂה of the goats.”

You shall hold it in safekeeping. This term (לְמִשְׁמֶרֶת) refers to “examining,” for it requires examination against any blemish for four days before its slaughter. Why was it necessary to acquire it four days before its slaughter — something not commanded regarding the Pesach of later generations? [In response] R. Masia b. Cheresh would say: Scripture says: “And I passed over you and saw you and behold your time was a time of love” — “the time has come [to fulfill] the oath which I swore to Avraham that I will redeem his children.” But they possessed no mitzvos with which to be occupied in order to merit redemption as it is said “And you are naked and bare.” So He gave them two mitzvos [regarding] the blood of the [korbon] pesach and the blood of circumcision, for that night they circumcized themselves; as it is said: [“when I passed over you I saw] you wallowing in your bloods (pl.),” referring to two bloods (Pesach and circumcision). It is also said: “As for you, because of the blood of your covenant I released your prisoners from the pit which had no water” And because they (the B’nei Yisroel in Egypt) were immersed in idol worship, He said to them, “Draw and take [a lamb],” [meaning:] “withdraw your hands from idol worship and take unto yourselves a lamb to fulfill a mitzvah.”

They shall slaughter it, etc. But did they all slaughter [the korbon Pesach]?! But [the answer is that] from here we derive [the rule] that “the agent of a person is as himself.”

Community of Yisrael. [It speaks here of three groups:] assembly, congregation and Yisrael. From here they (the Sages) derived that the congregational Pesachim are slaughtered in three groups, one followed by the other — once the first group had entered the doors of the [Temple] courtyard were closed, etc., as is cited in Pesachim (64 b).

In the afternoon. The period of time after the sixth hour of the day is referred to as בֵּין הָעַרְבַּיִם because then the sun [begins] inclining towards where it sets so that it will become dark. As for the term בֵּין הָעַרְבַּיִם, it seems to me: [refers to] those hours that are between when the day begins to darken (עֲרִיבַת הַיּוֹם). and when night begins to darken (עֲרִיבַת לַיְלָה). עֲרִיבַת הַיּוֹם is at the start of the seventh hour, when the afternoon shadows begin extending, and עֲרִיבַת הַלַּיְלָה is at the start of the night. עֶרֶב means blackness and darkness, as in: עָרְבָה כָּל שִֹמְחָה — “All joy has darkened”

They shall take of its blood. This refers to the mitzvah of “taking the blood”(קַבָּלָה). I might think that it is taken by hand; Therefore the Torah states: “[And you shall dip it in the blood] which is in the basin.”

Doorposts. They are the upright [doorposts], one on one side of the entrance and one on the other side.

The lintel. This is the upper [post] against which the door bangs when it is closed, Lintier in Old French. The word שְׁקִיפָה means banging as in: קוֹל עָלֶה נִדָּף [which Onkelos translates as] a leaf beating against another or: חַבּוּרָה [is translated by Onkelos as] a bang (wound).

Of the houses in which they will eat. But not on the upper and side posts of the house [in which you store your] straw, [nor] of the stable (lit. the cattle house) in which people do not reside [or eat].

The meat. But not the sinews or the bones.

With bitter herbs. Any bitter herb is call מָרוֹר He commanded them to eat bitter herbs as a remembrance of “And they made their lives bitter.”

You must not eat it half-cooked. Anything not sufficiently roasted is called נָא (naye) in Arabic.

Or boiled. All this is part of the prohibition: “Do not eat [it].”

In water. From where do we know other liquids [as well]? The Torah tells us וּבָשֵׁל מְבֻשָּׁל (not just וּמְבוּשָּׁל), [to include] anything [boiled].

But only roasted over fire. Above (in the previous verse) the Torah decrees it as a positive precept whereas, here, it adds a negative precept. I.e., “Do not eat from it unless roasted by fire.”

Its head with its knees. He roasts it all as one with its head together with its legs together with its inner parts and he places its intestines inside after having rinsed them. The word עַל of עַל כְּרָעָיו וְעַל קִרְבּוֹ is similar to [the עַל of] עַל צִבְאוֹתָם (v. 51) which is the same as with their hosts — just as they are (i.e., everyone). Here, too, [it means] just as it is, [he roasts] all its flesh, whole.

Any of it left over until morning. What does the Torah intend to teach by mentioning עַד בֹּקֶר a second time? This is to add an [earlier] morning to the [previous] “morning,” because “morning” signifies the time of sunrise and the Torah intends to move the time back — that it is prohibited to eat [the korbon Pesach] after daybreak. That is the plain meaning. There is another [halachic] midrash: It teaches that it (the leftover Pesach) may not be burned on Yom Tov, but rather the next day, and this is how you ought to explain it: “And that which is left over on the first morning, on the following morning go and burn it.

With your waist belted — ready to travel.

In haste. [בְּחִפָּזוֹן is] a term denoting rushing and hurrying, as in: “And David (נֶחְפָּז) rushed to leave,” [or:] “which the Aramites threw away (בְחָפְזָם) in their rush.”

It is a Pesach-offering to Adonoy. The korbon (sacrifice) is called “Pesach” on account of the skipping and passing over, because God skipped over the Israelite houses that were among the Egyptian houses and He would jump from Egyptian to Egyptian and the Israelite in the middle escaped. “[Therefore,] you perform all its (the korbon Pesach) service for the sake of God” in a manner of skipping and springing (i.e., hastily) as a remembrance of its (i.e., the korbon’s) name which is called “Pesach” (“skipping or passing over”). Also, the word [for Passover] Paske [in Old French] denotes stepping-over.

I will pass. [This is meant allegorically:] as if He were a king who passes from place to place [but here it was] with one passing and in one instant that all were struck.

Every first born in the land of Egypt. [This includes] also other first-born who were in Egypt. From where do we derive that also Egyptian first-born who were in other places [were struck]? Scripture tells us: “To the One that struck the Egyptians through their first-born”

From man to beast. [From] him who first began sinning, it is from him that punishment begins.

And against all the gods of Egypt. [If it was] of wood it would rot, [if it was] of metal it would melt and be poured onto the ground.

I will execute judgments, I am Adonoy. “I myself, not through an agent.”

The blood will be for you as a sign. “As a sign to you” but not as a sign to others. From here [we derive] that they put blood only on the inside [of the doorposts].

I will see the blood. [Surely] everything is revealed to Him! But [the explanation is:] God said, “I will set My attention to take note that you are occupied in the performance of My commands, and thereby I will pass over you.

And I will pass over. [וִּפָסַחְתִּי means:] I will take pity (or: spare). Similar to this is: “(פָּסוֹחַ) taking pity and sparing.” But I say that all terms relating to פְּסִיחָה have the meaning of skipping and jumping, [Thus] וּפָסַחְתִּי means that He skipped from the Israelite houses to the Egyptian houses, for they dwelt amongst each other. Similarly: “(פּוֹסְחִים) jumping between two opinions” Similarly all lame people [are called] פִּיסְחִים [because] they walk as though they were jumping. This, too, is the meaning of פָּסוֹחַ וְהִמְלִיט — “He skips over and saves it (Yerushalayim) from among those being killed.”

There will be no plague against you. But it will be among the Egyptians. If an Egyptian was in a Israelite house I might have thought that he would be saved. The Torah therefore says: “There will be no plague against you.”

A remembrance — for [future] generations.

You shall celebrate it. The day which is for you a remembrance, you shall celebrate it. But we have not yet heard which day is the day of remembrance. The Torah therefore tells us: “Remember this day on which you left,” which teaches us that the day of the departure is the day of remembrance. And on which day did they depart? The Torah tells us: “On the day following the [korbon] Pesach they departed.” Thus, you must say that the fifteenth day of Nissan is a Yom Tov for on the eve of the fifteenth they ate the [korbon] Pesach and in the morning they departed.

Throughout your generations, etc. I might conclude that the minimum of “generations” is two. The Torah therefore says: “As a statute forever shall you celebrate it.”

Seven days. [שִׁבְעַת יָמִים denotes] a seiteine (Old French) of days

You must eat matzos for seven days. Whereas elsewhere it states: “Six days shall you eat matzos;” this teaches that on the seventh day of Pesach, it is not obligatory to eat matzoh, [the] only [obligation] is not to eat chametz. From where do we derive that the six other days are also voluntary? The Torah says: “Seven days.” This is one of the (thirteen) methods [through which] the Torah [is expounded]: Something that was included in a general rule and was singled out to teach [something new] was not singled out to teach only about itself but rather to teach [something new] concerning the rule as a whole [In this case it applies thus] just as [eating matzoh] the seventh day is voluntary so, too, are the [other] six days voluntary. You might think that the first night is also voluntary. Therefore, the Torah states: “In the evening [of the first day] you shall eat matzos.” Scripture [thereby] establishes it as an obligation.

But before the first day you must remove leaven. [בַּיּוֹם הָרִאשׁוֹן means:] from the day before Yom Tov, and it is called רִאשׁוֹן (lit. first) because it comes ahead of the seven days. We find that that which precedes is called רִאשׁוֹן as in “הֲרִאשׁוֹן אָדָם תִּוָּלֵד” [which means] “Were you born before Adam?” But maybe it does refer to the first of the seven days? The Torah therefore states: “Do not slaughter upon chametz,” [meaning:] “Do not slaughter the korbon Pesach while there is still chametz [in your possession].

That soul. When [that soul] has its full faculties and knowledge. This excludes [from kares] one who is forced.

From Yisrael. It would seem that it is cut off from Yisrael and goes off to another nation. The Torah therefore tells us elsewhere: “[And the soul will be cut off] from My presence,” [i.e.,] “from anywhere which is My domain.”

A holy assembly. The word מִקְרָא is an infinitive — “you must proclaim its holiness by means of eating, drinking, and [special] clothing.”

[No work] shall be done on them. Even by others.

That alone. (I might think that you may [prepare food] for non-Jews as well. Therefore the Torah states: “That alone may be done for yourselves” — for yourselves and not for non-Jews.) [הוּא stresses] it (the work itself), but not the preparations for it which can be done before Yom Tov.

Every person. Even for an animal [it is permitted to prepare food]. You might think for non-Jews as well, therefore, the Torah states לָכֶם — for you.

You must be vigilant regarding the matzos — so that they do not become chametz. From this [the Sages] said: “If [the dough] has begun to rise pat it with cold moisture.” Rabbi Yashia says: “Do not read it: אֶת הַמַּצּוֹת, but, rather, אֶת הַמִּצְו‍ֹת (i.e., the mitzvos) [to teach us that] just as we hasten [in baking the matzos] so as not to permit the matzos to become chametz so, too, we must not permit the “leavening” of the mitzvos but, rather, if a chance [to fulfill a mitzvah] presents itself to you, do it immediately.

You must preserve this day — from doing melachah (work prohibited on Yom Tov).

For your generations it is an eternal statute. Since “generations” and “an eternal statute” was not said in regard to working, but only regarding the celebration of the festival, it is, therefore, repeated here, so that you may not say that the negative prohibition: “No work shall be done” was not said for future generations and only for that generation.

Until the twenty-first day. Why is this said — has it not already said: “seven days?” Since it has stated יָמִים — days from where do we derive “nights” as well? Therefore, the Torah states: until the [twenty]-first, etc.,

Leaven may not be found in your homes. From where do we know [that this applies] to [your properties] outside your house? The Torah therefore states: “[Leaven may not be seen] in all your boundaries.” Then why does the Torah state: “in your houses?” [This is to teach that] just as your house is within your dominion so, too, [does the prohibition of having chametz] “within your boundaries” [apply only to that] which is within your dominion. This would exclude a non-Jew’s chametz which is [stored] by a Jew for which the Jew accepted no responsibility

For whoever eats chametz. [This verse comes] to provide the punishment of kares for [the eating of] leaven (yeast) [on Pesach]. But has it not already provided for the kares punishment regarding [the eating of] chametz?! But [this was done so] that you should not say for chametz (bread) which is fit to eat, a punishment is provided, [whereas for] yeast, which is not fit to eat, he should not be punished. And [if the Torah] had provided punishment for yeast and not [mentioned] punishment for chametz, I would have said that [for] yeast, which renders other foods chametz a punishment is provided, whereas chametz which does not render other foods chametz one should not be punished for [eating] it. Therefore, both [chametz and yeast] are mentioned.

A proselyte or a native-born in the land. Since the miracle [of the Exodus from Egypt] was experienced [exclusively] by the Israelites, it was necessary to [specifically] include the converts.

You must not eat chametz. This is the warning against the eating of yeast.

Anything that is chametz. [כָּל] includes its mixture [as well].

In all your dwellings you shall eat matzos. This comes to teach that [the matzoh] must be fit to be eaten anywhere you reside This excludes Maaser Sheni and the breads of the thanksgiving korbon (which may not be eaten in all places of residence, but only in Jerusalem.).

Draw. Whoever owns lambs shall draw one of his own —

Or purchase. Whoever does not own [lambs] shall acquire one from the marketplace.

For your families. A lamb for each household.

Hyssop. אֵזוֹב is a vegetable that has thin stems.

A bunch of Hyssop. Three stalks are called an אֲגדָּה — a bunch.

Which is in the basin. [בַּסָּף means:] in a vessel, as in: (סִּפּוֹת) the pitcherlike vessels of silver.”

With some of the blood in the basin. Why does [the verse] repeat (אֲשֶׁר בַּסָּף)? So that you should not say that one dipping [of the hyssop in the blood is sufficient] for the three sprinklings; אֲשֶׁר בַּסָּף is therefore written again so that each and every sprinkling should be from the blood which is in the basin — for every touching, a [separate] dipping.

And all of you, let [no man] go out, etc. This teaches that once dominion is given to the destroyer to do harm, he does not distinguish between a righteous person and an evil person. And night is when the destroying angels have dominion, as it is said: “[Then night comes] in which move about all the beasts of the forest.”

Will pass over. [וּפָסַח means] “And He will take pity (or: spare).” One can also translate it: “And he skipped.”

And will not allow the destroyer. He will not give the destroyer the ability to come, as in: “God will not give him [the ability] to harm me.”

When you come to the land. Scripture makes this mitzvah dependent upon their coming into the land (Eretz Yisrael). They had no obligation to do so in the wilderness except for the one [korbon] Pesach which they fulfilled in the second year based on a Divine command.

As He spoke. Where [or when] did He speak? [When He said,] “And I will bring you, etc.”

The people then bowed. — [in thankfulness] for the foretelling of the redemption, and [their] coming into the land (Eretz Yisrael), and the foretelling of their having children.

The B’nei Yisrael went and did. But had they already done — were they not commanded from the first of the month? But [the answer is] that once they committed themselves, the Torah considers it just as if they had done it.

They went and did. The “going” is also mentioned in the Torah, in order to give reward for the “going” and reward for doing.

As Adonoy commanded Moshe and Aharon. In order to relate the praise of [the B’nei] Yisrael that they omitted absolutely nothing of all the commands of Moshe and Aharon. And what is meant by כֵּן עָשֹוּ — they did so? [This refers to the fact that] Moshe and Aharon, too, did so.

And Adonoy. Wherever it states וה' (with the ו' prefix), it means He and His Divine court, for the letter ו' represents an addition as one says, “so-and-so as well as so-and-so.”

Struck down every first-born son. Even if he was of another nation, who was [at the time] in Egypt.

From the first-born son (of) Pharaoh. Pharaoh, too, was a first-born son, but he was spared from the fate of the [other] first-born sons. It is he that is referred to when it states: “It is for this reason that I have spared you in order to show you My power in the Reed Sea.”

To the first-born son of the captive. 1. Because they rejoiced at the misfortune of the Israelites. Also, so that they might not say: “It is our god that brought the punishment [on the Egyptians].” 2. The first-born of the slave-girl is included [here], because [this verse] lists [everyone] from the most important [down] to the least important, and the slave-girl’s first-born son is more important than the captive’s first-born son.

Pharaoh arose — from his bed —

at night — and not as is customary for kings [to arise] three hours into the day.

He — first, and afterwards his servants. This teaches us that he (Pharaoh) made the rounds of his servants’ houses and made them get up.

For there was no house where there were no dead. If a first-born son was there, he died If there was no first-born there, then, the eldest of the household is regarded as a בְּכוֹר, as it is said: “I, too, will appoint him a בְּכוֹר .” An alternate explanation: The Egyptian women were unfaithful to their husbands and bore children from single unmarried men and they (these men) thereby had many first-born sons, sometimes [as many as] five to one woman, each one being a first-born son to his father.

He called for Moshe and Aharon that night. This tells us that he (Pharaoh) went around to the various entrances (i.e., districts) of the city shouting, “Where does Moshe reside? — Where does Aharon reside?”

Both you — the men.

And the B’nei Yisrael — the infants.

Go worship, etc., as you have said. Everything [shall be] as you have said and not as I have said. Void is [my statement:] “I will not send.” Void is [my statement:] “Who and who are going?” Void is [my statement:] “Only your sheep and cattle shall remain.”

Take your sheep and cattle too. What is [stressed] כַּאֲשֶׁר דִּבַּרְתֶּם — as you have said? [It alludes to:] “You yourself will place in our hands [animals for] korbonos and burnt-offerings take, as you have said.”

Bless me too. [Meaning:] “Pray for me that I do not die, for I am a first-born son.”

We are all dead men! They said: “This is not the same as Moshe’s decree for he had said, ‘Every first-born will die,’ and here the ordinary ones are dying — five or ten in the same house.

Before it was leavened. The Egyptians did not let them procrastinate long enough [for the dough] to become chametz.

Their leftovers. [I.e.,] what was left of their matzoh and maror.

On their shoulders. Although they took with them many animals, they nevertheless showed their love for the mitzvah.

As Moshe said. For he had told them in Egypt, “Each man shall borrow from his friend.”

And clothing. These were even dearer to them than silver and gold. the later [something is listed] in the verse the dearer [it is].

And they granted their request. Even that which they did not request of them they gave to them — “You asked for one — take two and go!”

They drained. [As Onkelos translates it:] וְרוֹקִינוּ — they emptied.

From Ramseis to Sukkos. [The distance between them] was 120 miles but they came there in a moment, as it is said: “And I carried you on eagles’ wings.”

Males — who were twenty years and older.

A great mixture. A mixture of various nations who were proselytes.

Matzoh cakes. [עֻגֹת מַצּוֹת means:] cake made of unleavened bread. Dough that has not leavened is called matzoh.

They had also not prepared provisions for themselves — for the journey. This tells the praise of the Israelites, that they did not say, “How can we go out into the wilderness without provisions?,” but rather they had faith and they went. This is what is explicitly told in the Prophets: “I (God) remember to you the love of your youth, the love of your betrothal [to Me], when you followed Me into the wilderness — into a land that was not sown.” And what reward is set forth afterwards? “Yisrael is hallowed to Adonoy, etc.”

Living in Egypt. After the other settlements where they settled as strangers in a land that was not theirs.

Four hundred and thirty years. Altogether, from when Yitzchok was born until now, there were four hundred years. [Our reckoning is from then] because [only] from the time that Avraham had a child could there be a fulfillment [of the prophecy]: “For your descendant will be a stranger,” and thirty years passed from when the decree of “between the pieces” was decreed until the birth of Yitzchok. One cannot say [that the 430 years was] in the land of Egypt alone, for Kehos was among those who came with Yaakov. Now go and calculate all his years and all the years of his son Amram

It was at the end of [four hundred and] thirty years, etc. And on that very day This tells us that the moment the bondage ended God did not detain them for even the blink of an eye: [This therefore tells us that] on the fifteenth of Nissan the serving angels came to Avraham to foretell to him (the birth of Yitzchok), On the fifteenth of Nissan Yitzchok was born and on the fifteenth of Nissan the decree of “between the pieces” was decreed.

A night of vigil — to which God watched and looked forward in order to fulfill His promise to take them out of Egypt.

This night remains a night [of vigil] to Adonoy. This is the night about which He said to Avraham, “It is on this night that I will redeem your children.”

A night of vigil for all the B’nei Yisrael for their generations. It is continuously protected from destructive forces. As is said: “He will not permit the destroyer, etc.”

This is the statute of the Pesach offering. This section was told to them on the 14th of Nissan.

[No] alien. [So called] because his deeds have become alienated from his Father in heaven. Both a non-Jew and a Jewish apostate are included [in the words כָּל בֶּן נֵכָר].

You must circumcise him and then he may eat it. [“He” refers to] his master. This teaches that his uncircumcised slaves prevent him from partaking of the korbon Pesach; This is the opinion of Rabbi Yehoshua. Rabbi Eliezer says: His uncircumcised slaves do not prevent him from partaking of the korbon Pesach. If so, what is the meaning of “And then he may eat it”? [It refers to] the slave.

A sojourner. This refers to a stranger who settles in Eretz Yisrael.

Hired worker. This refers to a non-Jew. But why does the Torah need to tell us this — are they not uncircumcised — and it states: No uncircumcised may eat of it? But [the answer is that it refers to] a circumcised Arab or a circumcised Givonite who is either a תּוֹשָׁב or a שָׂכִיר .

It must be eaten in one house — as one group — that those who were counted [as members] of it shall not [break up] into two groups and divide it up [among the two groups]. You say that [בְּבַיִת אֶחָד means] one group or maybe this is not so but [it means] in one house as is its plain meaning and it comes to teach that if they had begun and were eating in the courtyard and rain began to fall, that they may not enter the house. Therefore, the Torah tells us: “On the houses in which they will eat,” from this [we infer] that whoever eats it may eat it in two places.

You must not remove from the house. [Meaning:] from the group.

And you must not break any of its bones. [A bone] that is edible as, for example, if it has upon it a kezayis piece of flesh, there is the prohibition against breaking the bone. If it does not have upon it a kezayis of flesh or marrow, there is no prohibition against breaking the bone.

The entire community of Yisrael must make this offering. Why is this said? Because about the Pesach in Egypt it states: “A lamb for a family” [i.e.,] they were assigned to it according to families; I might therefore think that this holds true for the Pesach of later generations. The Torah therefore tells us: “The entire community of Israel shall make it.”

And wants to make the Pesach-offering. I might think that when one converts he must immediately do the korbon Pesach service, the Torah therefore tells us: “and he shall be like the native born” — just as the native-born [brings the Pesach] on the 14th so, too, the convert [brings it] on the 14th.

But no uncircumcised male may eat it. [This is stated] to include [in the prohibition] someone whose brothers have died as a result of circumcision whereby he is not an apostate regarding circumcision, and [his prohibition against eating it] cannot be ascertained from “any alien may not eat of it.”

One law, etc. To equate the convert with the native-born regarding the other mitzvos of the Torah.