exodus

MISHNAH V The exodus from Egypt must be mentioned at night. R. Eleazar b. 'Azariah said : Behold I am like one seventy years old, and I have never been worthy [to hear the reason] why the exodus from Egypt should he mentioned at night, until Ben Zoma expounded it [as follows].

MISHNAH V The exodus from Egypt must be mentioned at night. R. Eleazar b. 'Azariah said : Behold I am like one seventy years old, and I have never been worthy [to hear the reason] why the exodus from Egypt should he mentioned at night, until Ben Zoma expounded it [as follows].

GEMARA There is a teaching : Ben Zoma said to the Sages : Will the exodus from Egypt be mentioned in the days of the Messiah ? Has it not long ago been declared, "Therefore behold, the days come, saith the Lord, that they shall no more say. As the Lord liveth, that brought up the children of Israel out of the land of Egypt ; but, as the Lord liveth, that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them" (Jer. xxiii. 7f.)?

They answered him : [This passage does not mean] that the memory of the exodus from Egypt is to be obliterated, but that [the memory of the release from] the servitude of the kingdoms will be fundamental and the exodus of Egypt secondary to it.

They answered him : [This passage does not mean] that the memory of the exodus from Egypt is to be obliterated, but that [the memory of the release from] the servitude of the kingdoms will be fundamental and the exodus of Egypt secondary to it.

It is not intended that the name Jacob shall be obliterated, but that Israel will be fundamental and Jacob secondary. Similarly the Scriptures state, "Remember ye not the former things, neither consider the things of old" (Is. xliii. 18) — "Remember ye not the former things," i.e. the servitude of the kingdoms, "neither consider the things of old," i.e. the exodus from Egypt. "Behold I will do a new thing ; now shall it spring forth" (ibid. 5:19). Rab Joseph taught :

Did he afterwards finish the Shema' or did he not? Bar Kappara says : He did not afterwards finish it. R. Simeon b. Rabbi says : He did afterwards finish it. Bar Kappara said to R. Simeon b. Rabbi ; It is quite right according to me when I declare he did not afterwards finish it, because Rabbi used [every day] to deal with a theme in which the exodus from Egypt was mentioned; but according to thee who sayest that he did afterwards finish it, why did he [daily] deal with such a theme?

[He replied] : For the purpose of mentioning the exodus from Egypt in its proper time.

Yes; but he is required to mention the exodus from Egypt!

And for what reason should he say this benediction ? If because it contains a reference to the Exodus from Egypt, he has already mentioned that in the Shema' !

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

the ark [of the covenant] was nine handbreadths high, and the ark cover one handbreadth, making a total of ten handbreadths, and it is written, "And there I will meet with you, and I will speak with you from above the arkcover" (Exodus 25:22)

But did the Shechinah not descend to earth? Isn't it written, "And the Lord came down upon Mount Sinai?" (Exodus 19:20)? That was above ten handbreadths [from the summit]. But is it not written, "And His feet shall stand in that day upon the Mount of Olives?" (Zechariah 14:4)? Above ten handbreadths.

But did not Moses and Elijah ascend to Heaven? Is it not in fact written, "And Moses went up unto God?" (Exodus 19:3). [That was] to a level lower than ten [handbreadths from heaven]. But is it not written, "And Elijah went up by a whirlwind into heaven?"(II Kings 2:11) [That was] to a level lower than ten handbreadths But is it not written, "He seizes hold of the face of His throne, and He spreads His cloud upon him," (Job 26:9) and R. Tanhum said: This teaches that the Almighty spread some of the radiance of his Shechinah and his cloud upon him? That was at a level lower than ten handbreadths.

One can understand that the ark was nine [handbreadths high] since it is written, "And they shall make an ark of acacia wood: two cubits and a half shall be its length, and a cubit and a half its breadth, and a cubit and a half its height"(Exodus 25:10). But how do we know that the ark-cover was a handbreadth [high]? From that which R. Hanina taught: For all the vessels which Moses made, the Torah gave the measurements of their length and breadth and height, [except in the case of] the ark-cover, its length and its breadth are given, but not its height.

Go and deduce it from the smallest of the vessels, concerning which it is said, ... "And you shall make for it a border of a handbreadth around" (Exodus 25:25) Just as there the height was a handbreadth so was it here also a handbreadth But why should our deduction not be made from the vessels themselves? If you seized a large amount, you have not seized anything; but if you seized the lesser amount you have seized.

Let us learn from the cherub concerning which it is written, "Toward the face of the ark-cover shall the faces of the cherubim be?" (Exodus 25:20).

Now what was the height of the Tabernacle? Ten cubits, as it is written, "Ten cubits shall be the length of a board" (Exodus 26:16). How much is this? Sixty handbreadths. How much is a third? Twenty handbreadths. Deduct the ten of the ark and the ark-cover, and ten handbreadths remain; and it is written, "And the cherubim shall spread out their wings on high, covering the ark-cover with their wings" (Exodus 25:20). [From which we see that] that the Merciful One calls [the wings that were stretched] above a height of ten handbreadths a ‘covering."

Now what was the height of the Tabernacle? Ten cubits, as it is written, "Ten cubits shall be the length of a board" (Exodus 26:16). How much is this? Sixty handbreadths. How much is a third? Twenty handbreadths. Deduct the ten of the ark and the ark-cover, and ten handbreadths remain; and it is written, "And the cherubim shall spread out their wings on high, covering the ark-cover with their wings" (Exodus 25:20). [From which we see that] that the Merciful One calls [the wings that were stretched] above a height of ten handbreadths a ‘covering."

Rav Yemar b. Shelemiah said in the name of Abaye: What is the reason of R. Yoshayah? As it is written: "And you shall cover the ark with the veil" (Exodus 40:3). Now since the ‘veil’ was a partition and the Torah called it a ‘covering’ it is evident that a partition [for the sukkah] must be as [close] as the covering.

What is the reason of R. Judah? He deduces the word ‘take’ from the word ‘take’ mentioned in connection with the bundle of hyssop. It is written there, "And you shall take a bundle of hyssop," (Exodus 12:22) and it is written here, "And you shall take you on the first day" (Leviticus 23:40). Just as there it was taken in a ‘bundle, so here also it must be taken in a bundle. And the rabbis? They do not deduce ‘take’ from ‘take’.

According to whom is that which has been taught: It is a mitzvah to tie [the components of] the lulav together, but if one did not tie them, it is [still] valid? If it is according to R. Judah, why is it valid if one does not tie them. and if it is according to the Sages, why is it ‘mitzvah'? It is in fact according to the Rabbis, but [it is a mitzvah] since it is written, "This is my God and I will adorn Him" (Exodus 15:2) be adorned before Him in [the due performance of] religious duties.

He deduces it from the word ‘tent’ [common to this and to] the Tabernacle. It is written here (Numbers 19:14), "This is the law, when a man dies in a tent," and it is written there (Exodus 40:19), "And he spread the tent over the Tabernacle" Just as there [‘tent’ means one] made by the hands of man, so here [it means one made] by the hands of man. And the rabbis? The word ‘tent’ occurs many times, to include [all tents].

The verse says, "At evening you shall eat matzah" (Exodus 12:18) Scripture sets it as an obligation.

And there is no nation which is struck that its gods are not smitten together with it, as it is said, "And against all the gods of Egypt I will execute judgements" (Exodus 12:12). But when Israel performs the will of God, they need have no fear of all these omens as it is said, "Thus says the Lord, 'Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them" (Jeremiah 10:2) the nations will be dismayed, but Israel will not be dismayed.

What is the reason of R. Judah? He deduces it from the word "take" [which occurs here (Leviticus 23:40) and with] the "taking" with regard to the bundle of hyssop (Exodus 12:22). It is written here, "And you shall take on the first day" and there it is written, "And you shall take a bundle of hyssop." Just as there [it must be] a bundle, so here also [it must be] a bundle. And the Rabbis? They do not deduce from the mention of the word "take" in the two passages.

We have learned elsewhere: The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27).

If [a child] can eat an olive of roast meat, they slaughter the pesah sacrifice on his behalf, as it is said, "According to the eating of every man" (Exodus 12:4). Rabbi Judah said: Until he is able to pick out food. How so? If they give him a splinter, he throws it away; if they give him a nut, he eats it.

But is hoeing permitted [during the Sabbatical year]? Has it not in fact been taught: “But the seventh year let it rest and lie still” (Exodus 23:11), Let it rest” from hoeing and “lie still” from the removal of stones? R. Ukba b. Hama said: There are two kinds of hoeing; one consists in closing up the fissures and the other in aerating the soil. Aerating the soil is forbidden but closing up the fissures is permitted.

Hezekiah said in the name of R. Yirmiyah in the name of R. Shimon b. Yohai: For all of the commandments, one does not fulfil one’s obligation unless [the objects involved] are in the same condition as when they grow, for it is said, “Acacia wood standing up” (Exodus 26:15).

When they departed, what did they say? But doesn’t he associate the name of God with something else and it has been taught: however associates the name of God with something else is uprooted from the world, as it is said, Save to the Lord alone (Exodus 22:19)?” This is what he meant: To the Lord we give thanks, and to You we praise; to the Lord we give thanks and You we admire.

just as its libation was done in sanctity, so too was its burning be done in sanctity. But what does [this midrash] mean? Ravina said: An analogy is made between two appearances of the word holy.” It is written here, ‘In the holy place your shall pour out a drink-offering of strong drink to the Lord’, and it is written elsewhere, “Then you shall burn the remainder with fire, it shall not be eaten, because it is holy” (Exodus 29:34).

It was taught: They said about Hillel the Elder that when he used to rejoice at the Simchat Bet Hashoevah, he used to say: If I am here, everyone is here; but if I am not here, who is here?’ He also used to say: “To the place that I love, there my feet take me. If you will come into my House, I will come into your house. If you will not come to my House, I will not come to your house, as it is said, “In every place where I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).

And R. Abba said in the name of Shmuel: From where do we know that years are not to be counted by days? Because it says, “Of the months of the year” (Exodus 12:2) [which implies] that you reckon a year by months but not by days.

[And they refused] until they found a verse written in the Torah, “Write this a memorial in a book” (Exodus 17:14) [which they expounded as follows]: “Write this,” what is written here and in Deuteronomy; “For a memorial,” what is written in the Prophets; “In a book,” what is written in the Megillah.

What is the reason of the First Tanna? Scripture says: [But that which every man must eat], that only [shall be prepared for you]” (Exodus 12:16): that and not its preliminaries. R. Judah? “For you” (Exodus 12:16): for you and all your requirements.

What is the reason of the First Tanna? Scripture says: [But that which every man must eat], that only [shall be prepared for you]” (Exodus 12:16): that and not its preliminaries. R. Judah? “For you” (Exodus 12:16): for you and all your requirements.

(Genesis 49:6); "For in their anger they slew an ox and in their wrath they dug up a stall". (Exodus 4:20); "And Moses took his wife and his children, and made them ride on a carrier of men".

(Exodus 12:40); "And the dwelling of the children of Israel which they stayed in Egypt and in other lands was four hundred years," (Exodus 24:5); "And he sent the elect of the children of Israel". (Exodus 24:11); "And against the elect of the children of Israel he did not send forth his hand".

(Exodus 12:40); "And the dwelling of the children of Israel which they stayed in Egypt and in other lands was four hundred years," (Exodus 24:5); "And he sent the elect of the children of Israel". (Exodus 24:11); "And against the elect of the children of Israel he did not send forth his hand".

(Exodus 12:40); "And the dwelling of the children of Israel which they stayed in Egypt and in other lands was four hundred years," (Exodus 24:5); "And he sent the elect of the children of Israel". (Exodus 24:11); "And against the elect of the children of Israel he did not send forth his hand".

“Instead of the thorn”: instead of the wicked Haman who put himself up as an object of worship, as it is written, “And upon all thorns and upon all brambles” (Isaiah 7:19) “shall come up the cypress”: this is Mordecai who was called the chief of all spices, as it is said, “And you shall take for yourself the chief spices, flowing myrrh (mor)” (Exodus 30:23), which we translate [in Aramaic],

And R. Yohanan further said, What is the meaning of the verse, “And one came not near the other all the night? (Exodus 14:20) The ministering angels wanted to chant their hymns, but the Holy One, blessed be He, said, The work of my hands is being drowned in the sea, and you chant hymns?

“Seven and twenty and a hundred provinces”. R. Hisda said: At first he ruled over seven, then over twenty [more], and finally over a hundred [more]. But if so, [what did you do with the verse], “And the years of the life of Amram were seven and thirty and a hundred years?” (Exodus 6:20). How do you expound this? It is different here, because the whole text is superfluous, since it is written, “From Hodu to Cush,” what would I then do with, “seven and twenty and a hundred provinces”? You must conclude that it is for a special lesson.

When he showed the riches of his glorious kingdom (Esther 1:4): R. Yose b. Hanina said: This shows that he arrayed himself in priestly robes. It is written here, “And the riches of his glorious [tif’eret] kingdom,” and it is written elsewhere [in connection with the priestly garments], “For splendor and for glory, [tif’eret]” (Exodus 28:2).

Why was she [the daughter of Pharaoh] called a Jewess? Because she repudiated idolatry, as it is written, “And the daughter of Pharaoh went down to bathe in the river,” (Exodus 2:5) and R. Yohanan, [commenting on this,] said that she went down to cleanse herself from the idols of her father’s house.

If that is the reason we should say Hallel also? — [We do not do so] because Hallel is not said for a miracle which occurred outside of the land of Israel. How then can we say Hallel for the Exodus from Egypt which was a miracle which occurred outside the land of Israel?

R. Nahman said: The reading of the Megillah is equivalent to Hallel. Rava said: There is a good reason in that case [of the Exodus from Egypt] because it says [in the Hallel], “Praise you O servants of the Lord,” and not servants of Pharaoh. But can we say in this case, “Praise you, servants of the Lord” and not servants of Ahashverosh? We are still servants of Ahashverosh.

“Miriam”, as it is written, “And Miriam the prophetess the sister of Aaron” (Exodus 15:20). Was she only the sister of Aaron and not the sister of Moses? R. Nahman said in the name of Rav: For she prophesied when she was the sister of Aaron [only] and said, My mother is destined to bear a son who will save Israel. When he was born the whole house was filled with light, and her father arose and kissed her on the head, saying, My daughter, your prophecy has been fulfilled.

“To know what this was and why this was.” R. Isaac said: She sent to him saying: Perhaps Israel has transgressed the five books of the Torah, in which is written, “On this side and on this they were written” (Exodus 32:15).

He replied to Him, He replied to Him, “But they also reel through wine, and stagger through strong drink,” they totter in judgement [paku peliliyah]; and “paku” refers only to Gehinnom, as it says, “That this shall be no stumbling-block [pukah] for you” (I Samuel 25:31); and “peliliyah” contains a reference to the judges, as it says, “And he shall pay as the judges determine [bi-felilim]” (Exodus 21:22).

If he read it by heart, he has not fulfilled his obligation. From where do we know this? Rava said: The word “zekhirah” in one passage is derived from “zekhirah” in another. It is written here, “And these days shall be nizkarim [remembered]” (Esther 9:28) and it is written elsewhere, “Write this lezikaron [for a memorial] in the book” (Exodus 17:14). Just as there it was to be in a book, so here it must be in a book.

R. Hiyya b. Abba also said in the name of R. Yohanan: Had there remained in the cave in which Moses and Elijah stood a hole the size of the eye of a fine needle, they would not have been able to endure the light, as it says, “For man shall not see me and live” (Exodus 33:20).

How then do I fulfil verse, “Before me continually” (Exodus 25:3)? [This is to show that] the table of the Lord should not be without bread.

It includes eating the pesah sacrifice, and it disagrees with R. Elazar b. Azariah, as it has been taught: “And they shall eat the meat on that night” (Exodus 12:8): R. Elazar b. Azariah said: It says here, “On that night”, and it says elsewhere, “And I shall pass through the land of Egypt on that night” (Exodus 12:12): just as there up to midnight [is meant], so too here up to midnight [is meant].

It includes eating the pesah sacrifice, and it disagrees with R. Elazar b. Azariah, as it has been taught: “And they shall eat the meat on that night” (Exodus 12:8): R. Elazar b. Azariah said: It says here, “On that night”, and it says elsewhere, “And I shall pass through the land of Egypt on that night” (Exodus 12:12): just as there up to midnight [is meant], so too here up to midnight [is meant].

It has been taught: A man should always be careful in wording his answers, because from the answer which Aaron made to Moses the heretics denied God were able to deny [God], as it says, “And I cast it into the fire and this calf came forth” (Exodus 32:24).

What is the portion of Shekalim? Rav said: “Command the children of Israel and say to them ‘My sacrifice, my food'” (Numbers 28:2) But Shmuel said: “When you count [the heads of the children of Israel]” (Exodus 30:12).

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On Hanukkah they read the section of the princes (Numbers 7). On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3).

On the last day of Pesah we read, “And it came to pass when God sent” (Exodus 13:17-15:26), and as haftarah, “And David spoke” (II Samuel 22:1-51). On the next day we read, “All the firstborn” (Deuteronomy 15:19-16:19), and for haftarah, “This very day” (Isaiah 10:32-12:6).

On Shavuot, we read “Seven weeks”, and for haftarah from Habakuk (3:1-19). According to others, we read “In the third month” (Exodus 19:1-20:23), and for haftarah the account of the Divine Chariot (Ezekiel 1:1-28, 3:1-12). Nowadays that we keep two days, we act in accordance with both, but in the reverse order.

Huna said in the name of R. Sheshet: On the Shabbat which falls in the intermediate days of the festival, whether Pesah or Sukkot, the passage we read from the Torah is “See, You [say to me]” (Exodus 33:14-34:26) and for haftarah on Pesah the passage of the “Dry bones” (Ezekiel 37:1-14) and on Sukkot, “In that day when Gog shall come” (Ezekiel 38:18-39:16).

On Purim we read “And Amalek came” (Exodus 17). On Rosh Hodesh, “On your new moons” (Numbers 28). If Rosh Hodesh falls on Shabbat, the haftarah is [the passage concluding] “And it shall come to pass that from one new moon to another” (Isaiah 66:1-24). If it falls on a Sunday, on the day before the haftarah is, “And Jonathan said to him, tomorrow is the new moon” (I Samuel 20:18-42).

And what do the Rabbis derive from the verse (Exodus 20, 12) "Do not bear false testimony on your fellow"?

Our Rabbis taught [in a baraita]: “If he came upon him suddenly” (Numbers 35:22) this excludes a [case when someone turns quickly] around a corner. “Without hatred” (Numbers 35:22) excludes the one who hates [their victim]. “He pushed him” (Numbers 35:22) [means] when he pushed his body. “Or hurled upon him” (Numbers 35:22) includes downward motion that is for a need of upward motion. “Without lying in wait (tz’diyah)” (Numbers 35:22) excludes the one who intends [to throw something] to one side (tzad) and it goes to the other side. “And if one does not lie in wait (tzadah)” (Exodus 21:13) excludes the one who intends to throw [something] two cubits and he threw [it] four cubits.

There are those that teach this on the following (Rava's statement, instead of being related to inadvertent killing will now be compared to laws of shemitah). "From the reaping and the plowing you shall rest" (Exodus 34:21). Rabbi Akiva says the text did not need to speak of reaping and plowing of the seventh year as it already said, "your field, do not plant and your vineyard do not prune" (Leviticus 25:4). Rather, it is teaching (the first verse) that even the plowing of the year before shemitah (is forbidden as its produce) will go into the 7th year and the (sanctity of shemitah is applied) for the reaping of the 7th year that will go out (continue to grow) after the 7th year.

This works out well if a slave or Samaritan is exiled by way of an Israelite or lashed. [He is exiled in a case where] he killed him [accidentally] and lashed [in a case where] he cursed him. But an Israelite who is exiled or lashed by way of Samaritan?! It works well with exile [in a case where] he killed him [accidentally]. But lashing, why? [If you say] because he cursed him, "the chieftain of your people do not curse" (Exodus 22:27)! [I.e. a Samaritan is not on of your people and thus this prohibition for which the punishment is lashes should not apply in this case]

Rabbi Shimon ben Lakish began a sermon on this section from here: "'If he didn't lie in wait, and God guided his hand' [and he ends up killing accidentally] (Exodus 21:13). 'As the ancient proverb says, "from the wicked comes wickedness"' (1 Samuel 24:14). What is this verse referring to? With two people that killed someone—one killed accidentally, and one killed intentionally—but for neither of them were there any witnesses,

According to the opinion that it is invalid [the reason is] that the Torah says (Exodus 13, 9) "In order that the Torah of God should be in your mouth" which compares the whole Torah to Tefillin. Just as Tefillin is a law from Moshe at [Mt.] Sinai to tie them with sinews, so too the whole [Torah] has to be tied with sinews. And the other [opinion holds], in what aspect was it compared? That it must be [from an animal] permitted to the mouth. For the rest of it's laws, it wasn't compared.

GEMARA: The Rabbis taught [in a baraisa],... (Exodus 21, 13) "And I have set aside for you a place etc." "And I have set aside for you" [implies] during your lifetime. "A place" [implies] from your place. "where he shall flee to" This teaches us that when Jews where exiled [while] in the wilderness, they would be exiled to the Levite camp.

And they both derive their views from [the same statement] of Rebbi Yehudah. For It was taught in a barasia, (Exodus 12, 10) "And do not leave anything over until morning. And anything leftover until morning [must be burned in fire] etc." the Torah comes to give a positive commandment following a negative commandment to teach that he is not liable to malkus. These are the words of Rebbi Yehudah. Rebbi Yochanon expounds thus, the reason [Rebbi Yehudah says that he isn't flogged] is because the Torah comes [with a remedial positive commandment], but if the Torah would not have came then he would be flogged. We therefore see that a questionable warning constitutes as a valid warning.

The text is: Rava said a non-Kohen who eats from an ollah before the zerikah outside of the wall, according to Rebbi Shimon incurs five sets of malkus. But let him also incur malkus from (Exodus 29,33) "And a non-Kohen may not eat them for they are sanctified"? Those words only apply in a case where it is fit for Kohenim, but here it is also not fit for Kohenim.

But let him also incur malkus from (Exodus 22,30) "And torn meat in the field he shall not eat", that once the meat goes outside of it's bounds it is forbidden? Those words only apply in a case where it is fit when in it's bounds, but here it is also not fit in it's bounds.

But let him also incur malkus according to Rebbi Eliezer, that Rebbi Eliezer had said, (Exodus 22,30) "And he may not eat for they are sanctified"

Rav Gidal says in the name of Rav (a mnemonic: KUZA) A Kohen who eats from a chatas or an asham before the zerikah gets malkus. What is the reason? That the verse states (Exodus 29,33) "And they should eat it that which grants atonement" which implies that only after it grants atonement may it be eaten but not beforehand. And a prohibition implied by a positive commandment [carries the force of] a prohibition.

Rather if this was stated, this was how it was stated: Rav Gidal says in the name of Rav A non-Kohen who eats from a chatas or an asham before the zerikah is exempt. What is the reason? That the verse states (Exodus 29,33) "And they should eat it that which grants atonement" which implies that any place where we can apply "that which grants atonement" we can apply "and a non-Kohen shall not eat for it is holy", but any place where we cannot apply "that which grants atonement" we cannot apply "and a non-Kohen shall not eat for it is holy".

Abaye asked, But let's also consider one who removes the Choshen [breastplate] from the Eiphod [apron] and one who removes the poles from the Ark, which has its azhara from here: (Exodus 25,16) "You shall not remove them" and (Exodus 28,28) "And you shall loosen the Choshen".

Abaye asked, But let's also consider one who removes the Choshen [breastplate] from the Eiphod [apron] and one who removes the poles from the Ark, which has its azhara from here: (Exodus 25,16) "You shall not remove them" and (Exodus 28,28) "And you shall loosen the Choshen".

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who disgraces the holidays is like one worships idolatry, as the Torah says, (Exodus 34,17) "You shall make so no molten gods" and next to it (Exodus 34,18) "The holiday of the matzos you should observe".

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who disgraces the holidays is like one worships idolatry, as the Torah says, (Exodus 34,17) "You shall make so no molten gods" and next to it (Exodus 34,18) "The holiday of the matzos you should observe".

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who tells over Lashon Hara and anyone who accepts Lashon Hara, and anyone who gives false testimony is fit to be thrown to the dogs as the Torah says, (Exodus 22, 30) "To the dogs you should throw it" and next to it (Exodus 23,1) "Do not bear a false report etc." Read it also "Do not cause to be accepted.

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who tells over Lashon Hara and anyone who accepts Lashon Hara, and anyone who gives false testimony is fit to be thrown to the dogs as the Torah says, (Exodus 22, 30) "To the dogs you should throw it" and next to it (Exodus 23,1) "Do not bear a false report etc." Read it also "Do not cause to be accepted.

Moshe said (Exodus 34,7) "visiting the sins of the fathers on their children". Came Yechezkal and nullified it, (Ezekiel 18,4) "The soul that sins, it shall die.".