[253], Collins reported that the Egyptians built the city of Pi-Ramesse, mentioned in Exodus 12:37, on the site of the old Hyksos capital of Avari and reoccupied it in the time of Ramesses II (1304–1237 BCE), and as a consequence, most scholars have favored a date around 1250 BCE for the Exodus. Each group would recite the Hallel (Psalms 113–118). . Show Rashi's Commentary Exodus Chapter 10. [240], Professor John J. Collins of Yale Divinity School reported that some scholars have suggested that the plague stories contain a reminiscence of a mid-fourteenth century BCE epidemic referred to as “the Asiatic illness.”[241], Collins argued that the plague stories show that Exodus is not only the story of the liberation of Israel, but also of the defeat and humiliation of the Egyptians, and thus involved “less than edifying” nationalistic, ethnic vengeance. [175] Rabbi Jose said that if they slept only lightly, they could eat, but if they fell fast asleep, they were not permitted to eat. For example: You typed "a" wanting the letter "ע" (ayin) But "א" (aleph) came out instead! Rabbi Judah taught that there was no destruction of leavened food except by burning. But one could not discharge the obligation with unleavened bread made from grain that was mixed or untithed (tevel), nor with first tithe whose heave-offering had not been separated, nor with second tithe or consecrated materials that had not been redeemed. (Note: English names which are not derived from Hebrew names are normally Rabbi Phinehas interpreted the words of Job 36:13, "And they who are godless in heart," to teach that those who begin by being godless in heart end up bringing upon themselves God's anger. The House of Shammai taught that the leader first recited a blessing for the day, and then a blessing over the wine, while the House of Hillel ruled that the leader first recited a blessing over the wine, and then recited a blessing for the day. The parashah is discussed in these modern sources: Professor Greta Hort of the University of Melbourne in the mid 20th century argued that the plagues concentrated within a period of about 12 months, based on the report of Exodus 7:7 that Moses was 80 years old when he first spoke with pharaoh and the report of Deuteronomy 34:7 that Moses was 120 years old when he died, after spending 40 years in the wilderness. But now that the Temple no longer exists, Jews cannot rejoice without wine, as Psalm 104:15 says, "And wine gladdens the heart of man. Thus, when God told Moses to slay the paschal lamb (as reflected in Exodus 12:21), Moses asked God how he could possibly do so, when the lamb was as Egyptian god. א וַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן משֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹה� Thus it was with the wicked Pharaoh. On all other nights, they ate all kinds of herbs, while on this night they ate only bitter herbs. ", “Ancient Israelite Population Economy: Ger, Toshav, Nakhri and Karat as Settler Colonial Categories.”, "Pharaoh’s Administration Offers a Cautionary Tale for Today. And Moses did so, as Exodus 11:8 reports that Moses told Pharaoh that God said, "And all these your servants shall come down to Me." Moses and Aaron warned Pharaoh to let the Israelites go, or suffer locusts (אַרְבֶּה, arbeh) covering the land. [220], Maimonides taught that the prerogative to sanctify the New Moon at its sighting and to set a leap year to reconcile the calendar applied to the Sanhedrin in the Land of Israel. [159]) On all other nights, they ate meat roasted, stewed, or boiled, while on this night they ate only roasted meat. [226], The Zohar taught that the “mixed multitude” (רַב עֵרֶב, erev rav) mentioned in Exodus 12:38 consisted entirely of Egyptian sorcerers and magicians, who sought to oppose God's works, as Exodus 7:11 reports, “And the magicians of Egypt, they also did in like manner with their enchantments.” When they beheld the signs and the wonders that Moses performed, they came to Moses to be converted. Rabbi Judah said when there was as much as an olive. They set before the leader unleavened bread (מַצָּה, matzah), lettuce (hazeret), charoset, and two cooked dishes. The Gemara noted that Genesis 47:14 says: "And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan," and thus spoke about the wealth of only Egypt and Canaan. And since Pharaoh mocked the Israelites, God altered the course of nature and turned light into darkenss upon Pharaoh. Rabban Gamaliel taught that unconsecrated leavened bread (חולין, chullin) could be eaten through the fourth hour of the morning, and leavened bread that was a heave-offering (תְּרוּמָה, terumah) could be eaten through the fifth hour, and they burned them at the beginning of the sixth hour. So the Midrash told that God stood at the door and thrust away the Destroyer so that he should not smite the Israelites. The Habiru followed distinct occupations, particularly mercenaries and administrators. And Rav Joseph taught that in Babylonia, they gladdened women with colored garments, while in the Land of Israel, they gladdened women with pressed linen garments. The ancient Sumerian tale The Disputation Between the Hoe and the Plow relates the acts of the god Enlil’s hand and the locust swarm. [183], Reading Exodus 21:6, regarding the Hebrew servant who chose not to go free and whose master brought him to the doorpost and bore his ear through with an awl, Rabbi Simeon bar Rabbi explained that God singled out the doorpost from all other parts of the house because the doorpost was witness in Egypt when God passed over the lintel and the doorposts (as reported in Exodus 12) and proclaimed (in the words of Leviticus 25:55), “For to me the children of Israel are servants, they are my servants,” and not servants of servants, and so God brought them forth from bondage to freedom, yet this servant acquired a master for himself. For more on classical rabbinic interpretation, see, e.g., Midrash Aggada (12th century); reprinted in. Abundant was its honey, plentiful its oil. . [40] A closed portion ends here. [74], The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:[75], Reading Exodus 12:1, 12:43, and 12:50, a Midrash taught that in 18 verses, Scripture places Moses and Aaron (the instruments of Israel's deliverance) on an equal footing (reporting that God spoke to both of them alike),[76] and thus there are 18 benedictions in the Amidah. NAS Exhaustive Concordance. English Gematria, Hebrew Gematria and Jewish Gematria and Numerology [25] (See Commandments below.) [200], A Baraita taught that King Ptolemy brought together 72 elders and placed them in 72 separate rooms, without telling them why he had brought them together, and asked each of them to translate the Torah. Copyright © 2004-2021 My-Hebrew-Name.com, All Rights Reserved. [128] The Mishnah taught that during the entire time that one was permitted to eat leavened food, one was allowed to feed it to cattle, beasts, and birds; sell it to a gentile; and otherwise to benefit from it. [254], Archeologists Israel Finkelstein of Tel Aviv University and Neil Asher Silberman argued that the place Sukkot mentioned in Exodus 12:37 and Numbers 33:5 is probably the Hebrew form of the Egyptian Tjkw, a name referring to a place or an area in the eastern Nile Delta that appears in Egyptian texts from the time of the Nineteenth Dynasty of Egypt, the dynasty of Ramesses II. The leader dipped and ate lettuce (which was karpas) before the bread. [176], Rabban Gamaliel once reclined at a Passover seder at the house of Boethus ben Zeno in Lud, and they discussed the laws of the Passover all night until the cock crowed. [221] So the sighting of the moon is no longer of any consequence. "[99], The Midrash noted that Exodus 10:23 says: "but all the children of Israel had light in their dwellings," not, "in the land of Goshen," and concluded that light accompanied the Israelites wherever they went and illumined what was within barrels, boxes, and treasure-chests. Alternatively, the Mekhilta of Rabbi Ishmael told that God struck them because the captives used to rejoice over every decree that Pharaoh decreed against the Israelites. [4] Pharaoh's courtiers pressed Pharaoh to let the men go, so Pharaoh brought Moses and Aaron back and asked them, "Who are the ones to go? . Modern scholars believe that the absence of yeast in the bread indicated purity (as in Leviticus 2:11). bo, bo definition, bo meaning, exodus 10, what does bo mean. Once the Israelites erected the Tabernacle, God said, "modesty is beautiful," as Micah 6:8 says, "and to walk humbly with your God,” and God began talking with Moses in the Tent of Meeting. A Hymn to Nanaya with a Blessing for Sargon II (Assyria, circa 722–705 BCE); reprinted in, e.g., “A Hymn to Nanaya with a Blessing for Sargon II,” translated by Alasdair Livingstone, in William W. Hallo and K. Lawson Younger Jr., editors, For more on inner-Biblical interpretation, see, e.g., Benjamin D. Sommer, "Inner-biblical Interpretation," in. The second open portion covers the balance of the second and part of the third readings. [18] God told Moses to tell the Israelites to ask their neighbors for silver and gold, and God disposed the Egyptians to favor the Israelites and Moses. [90], A Midrash read Pharaoh's words to Moses in Exodus 10:16, "I have sinned against the Lord your God," to apply to Pharaoh's not letting the Israelites go free (as God had commanded Pharaoh through Moses). Scholars suggest that the name pesa derived from the verb that means “hop” (as in 1 Kings 18:21 and 26), and theorize that the holiday may originally have involved some sort of ritual “hopping.” A second Festival — the Festival of Unleavened Bread — involved farmers eating unleavened barley bread for seven days when the winter's barley crop had reached maturity and was ready for harvest. [158], They filled a second cup of wine for the leader. On all other nights, they dipped once, while on this night they dipped twice. The House of Hillel argued to the House of Shammai that since the Israelites only left Egypt at midday (for which the Jerusalem Talmud cited Exodus 12:51, which it read to say, “And it came to pass in the middle of that day”), it would still be inappropriate to mention the Exodus on the morning after the seder. Pharaoh jeered at the Israelites, telling Moses "You tell me, ‘The men, the women, and the children are to go'; yet you really need only the men." Moses then proclaimed, as Exodus 11:4 reports, "Thus says the Lord: ‘About midnight will I go out into the midst of Egypt.'" [3], In the first reading, after seven plagues, God continued visiting plagues on Egypt. And even two scholars who know the laws of Passover must ask one another (if no one else can ask). Similarly 2 Chronicles 36:16 reports, "They ridiculed the messengers of God, disdained His words and insulted His prophets until the anger of God rose upon the people, without possibility of healing." The Egyptians requested three days' time, but could not find a satisfactory answer, and they fled. [246] Plaut wrote that the Habiru were a class of people who lived in the Fertile Crescent during the 19th to 14th centuries B.C.E. [85], A Midrash read the words of Exodus 10:6, "And he turned, and went out from Pharaoh," to teach that Moses saw Pharaoh's ministers turning to one another, as if inclined to believe the words of Moses. [47], In the maftir (מפטיר) reading that concludes the parashah,[48] God instructed that if their children asked about consecrating the firstborn, the Israelites were to tell their children that God slew the firstborn of Egypt, and therefore the Israelites were to sacrifice to God all firstborn animals and redeem their firstborn sons. [51], Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:[52]. . [187], The Mekhilta of Rabbi Ishmael interpreted the words "the firstborn of Pharaoh who sat on his throne" in Exodus 12:29 to teach that Pharaoh himself was a firstborn, as well. Verbs in Hebrew did not have time related tenses such as Past, Present, and Future. bohu: emptiness. Hence Isaiah 56:3, says: “Neither let the alien, who has joined himself to the Lord, speak, saying: ‘The Lord will surely separate me from his people.’” And converts can certainly celebrate the Paschal offering. The fifth and sixth open portion divisions further divide the sixth reading. Figs were in it and grapes. [9] Moses did so, and God brought a west wind to lift the locusts into the Sea of Reeds. Hebrew In Israel | Bo: A Misunderstood Verb – Learn Torah "YHWH said to Moshe, “Go to Pharaoh..." Shemot 10:1. It will be the letter you wanted. So God rushed into Pharaoh's palace and told Moses, as Exodus 11:1 reports, "Yet one plague more will I bring upon Pharaoh." God closed their hearts to repentance to punish them for their earlier stubbornness. And thus God did so, for on the same night that God slew the Egyptian firstborn, the Israelites slaughtered their paschal lambs and ate them. The Egyptian men had thought that a man who had four or five sons would have lost only the eldest, in accord with the warning of Moses in Exodus 11:5 that "the firstborn in the land of Egypt shall die." God brought darkness because among the Israelites were transgressors who had Egyptian patrons and lived in affluence and honor in Egypt and did not want to leave Egypt, and so God brought darkness so that God could kill these transgressors without the Egyptians' seeing. 2018) son of musician and record producer Roy Orbison Jr. ADVERTISEMENT. If a father fails to redeem his son, when the son comes of age, he is obligated to redeem himself. It had more wine than water. . And they ate bitter herbs because the Egyptians embittered the lives of the Israelites in Egypt. [124] They did not worry that perhaps a weasel had dragged leavened bread from house to house, or from place to place, for if they had, they would have had to worry that the weasel had dragged leavened bread from courtyard to courtyard and from city to city, and there would have been no end to the matter. [73], Philo wrote that God instructed the Israelites to offer unleavened bread and bitter herbs together with the Passover sacrifice because unleavened bread signified great haste and speed, while bitter herbs signified the life of bitterness and struggle that the Israelites endured as slaves. The Mishnah taught that a person should not deviate from the established customs of a place because of the disagreement to which such conduct could lead. The Haggadah quotes Exodus 12:27 for the proposition that the Israelites did so because God passed over the Israelites' houses in Egypt. [123], The Mishnah taught that on the evening of the 14th of Nisan, Jews searched for leavened food in the house by candlelight. Not to take the paschal meat from the confines of the group, Not to eat chametz all seven days of Passover, Not to see chametz in your domain seven days, To break the neck of the donkey if the owner does not intend to redeem it, Robert R. Wilson, "The Hardening of Pharaoh's Heart.". When its period had passed, benefit from it was forbidden, and one was not even allowed to fire an oven or a pot range with it. The Gemara found support for the proposition that Joseph collected the wealth of other countries from Genesis 41:57, which states: "And all the countries came to Egypt to Joseph to buy corn." they saw not one another. [111], The Mishnah taught that the first of Nisan is new year for kings and festivals. Torah reading, Haftarah, links to audio and commentary. The entire Hebrew calendar — years, months, days, nights, seasons, and intercalation — were before God, and God intercalated the years and delivered the calculations to Adam in the Garden of Eden, as Genesis 5:1 can be read, "This is the calculation for the generations of Adam." [236] One born to a woman of a priestly or Levite family is exempt, for the matter is dependent on the mother, as indicated by Exodus 13:2 and Numbers 3:12. The Zohar taught that the joy of Israel causes God to be glad, so that God calls together all the family above and to hear the praises that God's children bring to God. In the Masoretic Text of the Hebrew Bible (Tanakh), Parashat Bo has seven "open portion" (פתוחה, petuchah) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter פ (peh)). "[16] The second open portion ends here with the end of chapter 10. Kol Bo (Hebrew: כל-בו, "all is in it") is a collection of Jewish ritual and civil laws. Plaut considered it possible that for some time the term Ivri was used only when the Israelites spoke of themselves to outsiders and when outsiders referred to them. They ate unleavened bread because the Israelites were redeemed from Egypt. Those who said that it was against the Egyptians' will cite Psalm 68:13, “And she who waits at home divides the spoil.” Those who said that it was against the Israelites' will said that it was because of the burden of carrying the Egyptians' goods. Sarna argued that the instruction to Moses in Exodus 13:1–2 to consecrate the firstborn may have been a polemic against such pagan notions. [26], In the short fifth reading, Moses instructed the elders of Israel to kill their Passover lambs, paint their doorways with the lamb's blood, and remain inside their houses until the morning. [287], In the concluding nirtzah section, the Haggadah quotes the words "it is the Passover sacrifice" from Exodus 12:27 eight times as the refrain of a poem by Eleazar Kallir. the Sages counted Pharaoh's servants among six exemplars who gave good advice, along with Naaman's servants, King Saul's ministers, the ministers of the King of Aram, and the ministers of King Ahasuerus. Thus the Bible may preserve the memory of the firstborn bearing a sacred status, and the replacement of the firstborn by the Levites in Numbers 3:11–13, 40–51; and 8:14–18 may reflect the establishment of a professional priestly class. "[5] Moses insisted that young and old, sons and daughters, flocks and herds would go, but Pharaoh rejected Moses' request and expelled Moses and Aaron from his presence. Numbers 9:1–5 reports God's direction to the Israelites to observe Passover in the wilderness of Sinai on the anniversary of their liberation from Egypt. But the Sages maintained that one destroys the leaven at its usual time (on the morning of the 14th). 30 Jan. Hebrew In Israel | Bo: A Misunderstood Verb – Learn Torah. makes glad the heart of man.” Rabbi Judah taught that one gives to women what is suitable to bring them joy and to children what is suitable to bring them joy. "[88], A Midrash read Pharaoh's words to Moses in Exodus 10:10, "see that evil is before your face," to indicate that Pharaoh deduced that one who made a request for the young and the old to go could have only one object in mind — to flee. .”[160]) And the parent instructed according to the child's intelligence. Modern scholars suggest that the farmers' Festival of Unleavened Bread and the shepherds' Passover later merged into a single festival, Passover moved from the home to the Temple, and the combined festival was explicitly connected to the Exodus (as in Deuteronomy 16:1–4). As for the child who does not know how to ask, the Mekhilta taught that we take the initiative, as Exodus 13:8 says (without having reported that the child asked), “You shall tell your child on that day.”[168], Rabban Gamaliel said that one needed to mention three things on Passover to discharge one's duty: the Passover offering, unleavened bread (מַצָּה, matzah), and bitter herbs (maror). [233] The father may pay the redemption in silver or in movable property that has financial worth like that of silver coins. First, the firstborn killed whomever they could lay hands on. [147], The Mishnah taught that where inhabitants customarily ate roasted meat on Passover night, one could eat it, while where inhabitants customarily did not to eat it, one could not eat it. Immediately therefore God hurriedly entered the palace of Pharaoh for the sake of Moses, so that Moses would not appear untruthful for having said that Moses would see Pharaoh's face no more. Your Hebrew Name Certificate will be delivered directly to your home, bound in a certificate folder for you to proudly display. Passover teaches people to remember the miracles that God performed in Egypt, encouraging people to thank God repeatedly and to lead a modest and humble life. . Therefore, God decided to bring the Israelites out when the sun was at its zenith at midday. For all other sacrifices, however, whether they were with or without specific intent, one was exempt. Adam handed on the tradition to Enoch, who was initiated in the principle of intercalation, as Genesis 5:22 says, "And Enoch walked with God." Rabbi Judah told that during all the days of the third group, they never got as far as Psalm 116:1, “I love that the Lord should hear (ahavti ki yishma Adonai),” because that group was small. . [208], Tractate Bekhorot in the Mishnah, Tosefta, and Talmud interpreted the laws of the firstborn in Exodus 13:1–2, 12–13; 22:28–29; and 34:19–20; and Numbers 3:13 and 8:17. [288] Also in the nirtzah section, the Haggadah quotes the words "it was the middle of the night" from Exodus 12:29 eight times as the refrain of a poem by Yannai. As to the unleavened loaves of the thank offering and the wafers brought by a nazirite (נָזִיר, nazir), the Sages made this distinction: If one made them for oneself, one could not discharge the obligation with them. The parashah constitutes Exodus 10:1–13:16. [244], Professor Harold Fisch, formerly of Bar-Ilan University, argued that the command of Exodus 10:2 and 13:8 to hand on from one generation to another the Exodus story provided the prototype for the ghost's admonition to Prince Hamlet, “Remember me,” in I, scene 5, line 98 of William Shakespeare’s play Hamlet. Professor James Kugel of Bar Ilan University reported that modern scholars generally agreed that Passover reflects two originally separate holidays arising out of the annual harvest cycle. Each group proceeded alike. [77], A Midrash taught that in Exodus 10:1, God begins with the word "Come (בֹּא, bo)," instead of "Go (לֶך, lech)," to teach that the Glory of God fills the whole earth, including Pharaoh's Egypt. . Some believe that the "Feast of Unleavened Bread" was an agricultural festival at which the Israelites celebrated the beginning of the grain harvest. Fretheim nonetheless considered it doubtful that child sacrifice was in view. ", “Exodus in the Bible and the Egyptian Plagues: Can we make sense of the Biblical plagues?”, Akhlah: The Jewish Children's Learning Network, American Jewish University — Ziegler School of Rabbinic Studies, The Israel Koschitzky Virtual Beit Midrash, Teach613.org, Torah Education at Cherry Hill, https://en.wikipedia.org/w/index.php?title=Bo_(parsha)&oldid=997786290, Creative Commons Attribution-ShareAlike License, "A holy convocation" or "a solemn assembly" (, Courts must calculate to determine when a, To eat the Passover lamb with unleavened bread (, Not to eat the Passover meat raw or boiled, Not to leave any meat from the Passover lamb over until morning, To destroy all leavened bread on the 14th of Nisan, Not to find chametz in your domain seven days. "[161], The Rabbis taught in a Baraita that if a child is intelligent enough to ask the four questions, the child asks them. בגדו בו [bagdou bo] translation in Hebrew - French Reverso dictionary, see also , examples, definition, conjugation Resh Lakish said that he saw the flow of the milk and honey of Sepphoris extend over an area of sixteen miles by sixteen miles. Mekhilta of Rabbi Ishmael Beshallah, chapter 5 (Land of Israel, late 4th century); reprinted in, e.g.. Midrash Tanhuma Va'eira 3; see also Exodus Rabbah 11:6; reprinted in, e.g.. Pirke De-Rabbi Eliezer, chapter 8 (early 9th century); reprinted in, e.g.. Jerusalem Talmud Pesachim 82a; reprinted in, e.g.. Tosefta Pisha (Pesachim) 10:4; reprinted in, e.g.. Jerusalem Talmud Pesachim 84b; reprinted in, e.g.. Jerusalem Talmud Pesachim 85a; reprinted in, e.g.. Mekhilta of Rabbi Ishmael, Tractate Pisha, chapter 18; reprinted in, e.g.. Tosefta Pisha (Pesachim) 10:9; reprinted in, e.g.. Tosefta Pisha (Pesachim) 10:12; reprinted in, e.g.. Song of Songs Rabbah 2:30 (2:13:1); reprinted in, e.g.. Mekhilta of Rabbi Ishmael, Tractate Pisha, chapter 13:2:3–4; reprinted in, e.g.. Mekhilta of Rabbi Ishmael, Tractate Pisha, chapter 13:2:5; reprinted in, e.g.. Mekhilta of Rabbi Ishmael, Tractate Pisha, chapter 13:2:10; reprinted in, e.g.. Mekhilta of Rabbi Ishmael, Tractate Pisha, chapter 13:2:11; reprinted in, e.g.. Mekhilta of Rabbi Ishmael, Tractate Pisha, chapter 13:3:2; reprinted in, e.g.. Mekhilta of Rabbi Simeon, Tractate Pisha, chapter 15:8:3. The parashah constitutes Exodus 10:1–13:16. Similarly, those on the way to save people from an emergency annul it in their heart. [195], A Baraita taught that in the time of Alexander the Great, the Egyptians summoned the Israelites before Alexander, demanding from them the gold and silver that Exodus 12:36 reported that the Israelites had borrowed from the Egyptians. Rather, Rav Safra said that the Mishnah taught that normally we do not dip even once; however, on this night we dip twice. ", “‘Enūma Elish’ and Priestly Mimesis: Elite Emulation in Nascent Judaism.”, “Echoes of the Book of Exodus in Ezekiel.”, Journal for the Study of the Old Testament, “Implications Surrounding Girding the Loins in Light of Gender, Body, and Power.”, “Why Does the Plague of Darkness Last for Three Days? But in the Divine plan, prayer and supplication can be offered everywhere and by every person, as can be the wearing of tzitzit (Numbers 15:38) and tefillin (Exodus 13:9, 16) and similar kinds of service. They answered him that the fat-tail belongs to God (and is burnt on the altar) and asked him who told him to ask for it. [67] Exodus 34:18–20 and Deuteronomy 15:19–16:8 indicate that the dedication of the firstborn also became associated with the festival. The Sages taught that one needed to check two rows in a wine cellar, as it was a place into which one brought leavened food. The Pirke De-Rabbi Eliezer deduced from the word "saying" in Exodus 12:1 that God said to Moses and Aaron that until then, the principle of intercalation had been with God, but from then on it was their right to intercalate the year. That night, even the poorest people in Israel were not to eat until they reclined in the fashion of free people. The Gemara questioned whether this principle held true in the case of Exodus 11:8, which reports that Moses "went out from Pharaoh in hot anger," but does not report Moses saying anything to Pharaoh as a result of his anger. None of the beakers had flat bottoms, so that the priests could not put them down and allow the blood coagulate. For example, when a mammal is born, it is extremely tender, and cannot eat dry food, so God provided breasts that yield milk to feed the young animal, until it can eat dry food. [214], The Gemara reported a number of Rabbis' reports of how the Land of Israel did indeed flow with "milk and honey," as described in Exodus 3:8 and 17, 13:5, and 33:3, Leviticus 20:24, Numbers 13:27 and 14:8, and Deuteronomy 6:3, 11:9, 26:9 and 15, 27:3, and 31:20. If the child was not intelligent, the parent would instruct the child to ask why this night was different from all other nights. Seven years shall the worm eat. Printed Certificate — $59.95. [164] The Gemara asked what the Mishnah meant by “with disgrace.” In the Babylonian Talmud, Rav (Abba Arika) taught that the disgrace was that at first our forefathers were idol worshippers, while Samuel of Nehardea taught that the disgrace was that we were slaves. So Moses accepted them. (While the Jerusalem Talmud preserved this reading, some editions of the Babylonian Talmud emended this item to read, “On all other nights we do not have to dip even one time . [227], Noting the universal application of the laws of tefillin in Exodus 13:9, 16, Maimonides taught that God designed the wearing of tefillin as a more enduring form of worship than the practice of sacrifices, which Maimonides taught were a transitional step to wean the Israelites off of the worship of the times and move them toward prayer as the primary means of worship. [260], Professor Ephraim Speiser of the University of Pennsylvania in the mid 20th century wrote that the word “Torah” (תּוֹרָה) is based on a verbal stem signifying “to teach, guide,” and the like, and the derived noun can carry a variety of meanings. Concerning them Psalm 119:105 says: "Your word is a lamp for my feet. [199], The Mekhilta of Rabbi Ishmael interpreted the account of unleavened cakes of dough in Exodus 12:39 to teach that the Israelites had kneaded the dough but did not have sufficient time to let it leaven before they were redeemed. The Gemara reasoned that Exodus 11:4 could not say "about midnight" because God told Moses "about midnight," for God cannot have any doubt about when midnight falls.
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