Chapter 12 - Text Notes
68 For a thorough discussion as to whether G-d spoke
directly to Aharon, or only to Moshe who then relayed G-d's message to
Aharon, see Rashi, Vayikra 1, 1 and Malbim ibid.
69 Tanchuma
Yoshon 8.
70 Above, 9, 29.
71 Since the prayer was only
concerning Pharaoh (M.L.).
72 Mechilta, Pesichta 1.
73
Wherever {Hebrew Ref} ---this is used it indicates
that something is pointed out.
74 Mechilta.
75 Why was it necessary that Moshe be shown the new moon?
76 For a discussion of exactly how much after the molad the
new moon may be consecrated, see Rosh Hashanah 20b.
77 I.e.,
when the new moon reaches this stage you may declare a new month.
78 Above, 6, 28.
79 Vayikra 7, 38.
80 Bamidbar 15, 23.
81 This midrashic explanation of Rashi assumes that G-d actually
showed Moshe the moon in the sky. The Rambam, however, (Hilchos Kiddush
Hachodesh 1, 1) suggests that Moshe was shown the moon in a prophetic
vision.
82 {Hebrew Ref} is the plural, i.e., "You both
speak."
83 Above, 7, 2 and below, 31, 13.
84 Mechilta.
85 Mechilta.
86 " {Hebrew Ref} ---this
one," to the exclusion of what? (S.C.)
87 Mechilta, Pesachim
96a. The Talmud explains that although regarding {Hebrew Ref} (the
checking of the animal as to its fitness for korbon Pesach) both
the korbon Pesach in Egypt and the one of future generations
required four days, nevertheless only the one in Egypt needed to be
acquired four days before its slaughter.
88 What is the
difference between {Hebrew Ref} and {Hebrew Ref}
?
89 Regardless whether each member would receive a sufficient
amount (a {Hebrew Ref} ---size of an olive) to fulfill the
mitzvah of korbon Pesach.
90 The prohibition
against leaving any part of the korbon beyond the time alotted
for it to be eaten.
91 I.e., he may then combine his and his
neighbor's families so that there would be a sufficient number of
people eating and thus prevent {Hebrew Ref} .
92 I.e., as members of the group who will be eating this
particular lamb.
93 Accordingly, {Hebrew Ref} is
read as if it had been written {Hebrew Ref} ---
while it is a lamb that is still alive (S.C.).
94 Mechilta,
Pesachim 89a.
95 Vayikra 27, 23.
96 This could not mean
"according to what each plans to eat" because the korbon Pesach
is {Hebrew Ref} ---"eaten only after one is
satiated." Therefore, Rashi explains. . . . .(M.)
97
I.e., The korbon Pesach is prepared according to the amount of
individuals who will partake of it.
98 Mechilta.
99 Ibid.
100 I.e., the letter {Hebrew Ref} of {Hebrew Ref} does
not signify "and," but "or."
101 And a {Hebrew Ref} is
what is required for korbon Pesach. See above, v. 3. (B.Y.)
102 Devarim 14, 4.
103 Mechilta, Pesachim 96a.
104 Yechezkel
16, 8.
105 Ibid 7. I.e., you have not attained any merit through
which you deserve redemption.
106 Zecharyah 9, 11.
107 Below, v. 21.
108 Mechilta,
Pesachim 96a, Sh. Rab. 19, 5.
109 This could not have been so
since there are many people assigned to one lamb.
110 Mechilta,
Kidushim 41b.
111 Having already said {Hebrew Ref} ,
what is added by {Hebrew Ref} ?
112 Each group
having no less than thirty. (Rambam, Korbon Pesach 1, 9)
113 Then
the first group left and the second entered, etc.
114 The day
from sunrise to sunset is divided into twelve equal parts, each part
being "an hour." The end of the sixth hour marks midday, at which
point {Hebrew Ref} begins.
115 Mechilta.
116 When the sun begins its journey from mid-sky towards the
west.
117 Summary: {Hebrew Ref} denotes the departure of
light. Therefore the beginning of the seventh hour is the first {Hebrew Ref} for then is the earliest departure of light. Nightfall, when
the remaining light departs, is also called {Hebrew Ref} . The
time between is therefore called {Hebrew Ref} ---between
the {Hebrew Ref} 's. See also Ibn Ezra, Radak and Ramban for
different opinions.
118 Yeshaiyahu 24, 11.
119 Below v. 22.
120 Mechilta.
121 Vayikra 26, 36.
122 Mechilta.
123 Why not just say {Hebrew Ref}
---and eat it? (S.C.)
124 I.e., one cannot fulfill
the mitzvah by eating the sinews and bones. (Mechilta---see
Malbim)
125 Why {Hebrew Ref} , in the plural and not {Hebrew Ref} (singular)? (B.M.C.).
126 I.e., there is no need to
use only the specific herb called {Hebrew Ref} .
127 Above,
1, 14.
128 Pesachim 116b.
129 Ibid.
130 Pesachim 41b.
131 Ibid. 44a.
132 Summary: Had it said one {Hebrew Ref} the Pesach would be permitted to be eaten till sunrise. The
second {Hebrew Ref} moves the time limit of the eating of the
Pesach back to {Hebrew Ref} .
133 Mechilta, Pesachim
74b, Shabbos 24b.
134 This is not meant literally, but . . . (S.C.).
This is based on the Mishnah (Pesachim 96a) that expresses the
requirement of {Hebrew Ref} in terms of {Hebrew Ref} ---it is eaten in a hurry. (M.)
135 I
Shmuel 23, 26.
136 II Melachim 7, 15.
137 As is indicated
by {Hebrew Ref} ---"the korbon Pesach shall
be for the sake of G-d."
138 Which is another reason for the
name of the korbon Pesach, i.e., it is to be eaten hastily in a
manner of skipping and springing. (B.Y.)
139 This cannot be taken
literally for G-d is everywhere at once.
140 Mechilta.
141 It should have said {Hebrew Ref} ---"All the Egyptian first-born." Why {Hebrew Ref} ---"All the first-born in the land of
Egypt?" (G.A.)
142 Tehillim 136, 10. Since it does not state {Hebrew Ref} ---"To the One who struck the Egyptian
first-born," but, rather, {Hebrew Ref} ------
"He who struck the Egyptians through their first-born," indicating
that the plague was suffered by anyone of the Egyptian nation wherever
he may have been. (G.A.)
143 Mechilta.
144 See also Rashi
above 11, 5.
145 Mechilta.
146 Ibid.
147 Rashi
usually explains {Hebrew Ref} , the assurance that G-d will
ultimately mete out punishment for evil and reward for good (See Rashi
above 6, 9). Here {Hebrew Ref} denotes something else.
148
Haggadah Shel Pesach.
149 Mechilta 12, 22.
150 But does G-d need a sign to distinguish between a Israelite
and an Egyptian?!
151 Mechilta.
152 Yeshaiya 31, 5.
153
This is how Menachem ben Saruk translates {Hebrew Ref} .
154 I Melachim 18, 21.
155 Mechilta.
156 Ibid.
157 {Hebrew Ref} ---to you as a
remembrance might be misconstrued as addressing only that
generation, so Rashi clarifies. . . . (S.C.)
158 For
several days have been mentioned---Rosh Chodesh (v. 1), the tenth
of the month (v. 3), the fourteenth (v. 6), and the fifteenth (v. 8).
159 Below, 13, 3.
160 Bamidbar 33, 3.
161 Mechilta.
162 When the Torah uses a plural without indicating a number, we
may assume that the Torah means two, and I might conclude that only
those who actually took part in the Exodus from Egypt are obligated to
observe the Yom Tov.
163 Ibid.
164 A unit of time lasting seven days. See Rashi above, 10, 23.
165 ". . . and on the seventh you shall rest."
(Devarim 16, 8)
166 "Shall you eat matzos" thereby grouping the
seventh day together with the other six days. It is later removed from
the group (in Devarim ibid.) when it states "six days you shall
eat matzos and on the seventh day. . ."
167 I.e.,
the Torah in another place talks of it as a separate entity.
168
Which was originally part of the group of seven days, and then is
spoken of separately.
169 Which is the rest of the group.
170
Below, v. 18. The Torah stresses the first night of Pesach as a
separate entity, despite the fact that it already had stated, "seven
days shall you eat matzoh."
171 Mechilta.
172 Though the second {Hebrew Ref} of this verse
refers to the first day of Yom Tov, nevertheless, this {Hebrew Ref} is different.
173 Iyov 15, 7.
174 I.e., of
Yom Tov. From where then is it derived that the obligation of being rid
of yeast and unleavened bread does not actually begin on the first day
of Pesach?
175 Below, 34, 25.
176 And since the time for
slaughtering the korbon Pesach is on the 14th of Nissan (the day
before Yom Tov), we, thus derive that {Hebrew Ref}
refers to the day before Yom Tov.
177 Mechilta, Pesachim
5a.
178 The word {Hebrew Ref} seems superfluous! (M.).
179 I.e., only a person who knowingly and willingly eats
chametz is liable to the punishment of kares.
180
Mechilta.
181 Vayikra 22, 3.
182 Mechilta.
183 It is
not an adjective word, which would have implied that it is, in and of
itself, holy, without necessitating man doing anything.
184 Ibid.
185 Why does it not say: {Hebrew Ref} ---
"you shall not do."? {Hebrew Ref} implies that the
melachah should not be done at all.
186 Even a non-Jew may
not do work for you. Mizrachi cites the Ramban that this prohibition is
only d'Rabbonon and this d'rasha is only an asmachta
.
187 For example: it is permitted to cook on Yom Tov, but it
is prohibited to make a pot in which to cook if this could have been
done before Yom Tov.
188 Beitza 28a.
189 Since we find {Hebrew Ref} associated with animals as well: " {Hebrew Ref} "---"If one strikes down the {Hebrew Ref} of an
animal" (Vayikra 24, 18).
190 But not for non-Jews. This is
because one's animals depend on him to feed them, whereas the non-Jew
does not.
191 Mechilta, Beitza 21a.
192 The coolness keeps it from rising further and becoming
chametz.
193 Pesachim Chapt. 3 Mishneh 4.
194 Mechilta.
195 This would seem to be a repetition of v. 14 above!
196 V.
16.
197 You shall eat matzos "(v. 15) and it should, therefore,
have omitted here: {Hebrew Ref} ---"until
the twenty-first day of the month!"
198 By delineating the
beginning and the end of the period of the prohibition, the Torah
indicates that the entire time in between---including nights---is
included in the prohibition against chametz.
199 Mechilta.
See B.Y.
200 Below, 13, 7.
201 Since {Hebrew Ref}
---"within your boundaries" obviously includes "your houses."
202 It is then considered completely in the non-Jew's dominion
and the Jew has no obligation to rid his house of this chametz.
203 Mechilta.
204 Above, v. 15. And we could ourselves
surmise that yeast, which is more stringent than chametz since
it has the ability to render other goods chametz, is certainly
liable to kares.
205 Mechilta, Pesachim 5a.
206 The Torah often states
that the {Hebrew Ref} (convert) has the same mitzvos and
obligations as the born Jew. Why is the {Hebrew Ref} specifically
mentioned here?
207 And it was mentioned above (v. 17) that the
reason for these mitzvos is "for on this very day I brought out
your hosts from the land of Egypt." Consequently, you might think that
the {Hebrew Ref} is excluded. (R.M.)
208 Mechilta.
209
{Hebrew Ref} refers to yeast since it is {Hebrew Ref} ---
it causes other foods to become chametz.
210 The previous
verse {Hebrew Ref} provides for the punishment.
However, the rule {Hebrew Ref} ---"No
punishment may be meted out unless there is a specific negative
precept" requires that this verse give the negative precept. (G.A.)
211 {Hebrew Ref} is an indication of additional things.
212 I.e., chametz that is mixed into other foods renders them
prohibited.
213 Mechilta, Pesachim 43a.
214 The general
rule is
that mitzvos that are related to the land, e.g.,
terumos and maasros, are applicable only in Eretz Yisrael;
whereas mitzvos which are related to the person are obligatory
everywhere. Matzoh is obviously of the latter category. It
is,therefore unnecessary for the Torah to tell us that matzoh
must be eaten everywhere!
215 With which you may wish to fulfill
the mitzvah on the first night of Pesach.
216 The tithe
that is separated and taken to Jerusalem to be eaten twice every seven
years.
217 Mechilta, Pesachim 36b.
218 II Melachim 12, 14.
219 The verse has already mentioned that the blood was in the
vessel!
220 I.e., he may not sprinkle again from the blood that remains
in the hyssop from the first dipping.
221 Mechilta.
222 1.
The decree was on the first-born. Then why should no man go out
until morning? 2. The decree was to be carried out at midnight. Then
why should no man go out until morning?
223 Tehillim 104,
20.
224 Mechilta.
225 See above, v. 13 {Hebrew Ref} .
226 Lit. "He will not give the destroyer...."
227 Bereishis 31, 7.
228 See Bamidbar 9, 1-2.
229 Mechilta.
230
Above. 6, 8.
231 {Hebrew Ref} returns to the
narrative of when Moshe spoke to the Elders of Israel, v. 21-27.
When the Elders transmitted Moshe's words to the B'nei Yisrael, "they
bowed and prostrated themselves" in thankfulness (L.S.R). See also
Targum Yonasan Ben Uziel.
232 To begin the service of the korbon Pesach on the
10th? (See Rashi v. 3.)
233 To fulfill the mitzvah of
korbon Pesach.
234 Mechilta.
235 If the aim of the
Torah were only to teach that intention to fulfill a mitzvah is
considered as if the mitzvah were actually performed, then it would
have written {Hebrew Ref} ---"They went out and did
it;" {Hebrew Ref} implies something special about the
{Hebrew Ref} ---the going (G.A.).
236 Ibid.
237 Would it not have sufficed to say, "They went and did so"?!
238 Despite the danger of slaughtering the gods of the Egyptians.
(S.C.)
239 Though Moshe and Aharon (as well as all the Levites)
were not subjugated in Egypt (See Rashi above, 5, 4). Also, they were
not above doing everything, viz. the acquiring of the goat, etc., by
themselves. (Netziv)
240 Ber. Rab. 51, 2. See Rashi Bereishis 19,
24.
241 {Hebrew Ref} ---every indicates an
addition. See Rashi above, v. 12 {Hebrew Ref} .
242 {Hebrew Ref} cannot mean: "from the
first-born of Pharaoh" because then {Hebrew Ref} ---
"The one destined to sit on his throne" would be repetitive.
Therefore we must translate {Hebrew Ref} as if it were
written {Hebrew Ref} ---"from Pharaoh, the
first-born." (Mechilta)
243 Above, 9, 16.
244 Mechilta.
245 1. Why did the captives' first-born deserve punishment? 2.
The warning of this plague states: "to the first-born of the
slave-girl," why, then, here does it state {Hebrew Ref} ?
See Rashi above, 11, 5 {Hebrew Ref} .
246 Viz., from
Pharaoh down to the captive's first-born.
247 Mechilta.
248
Ibid.
249 Ibid.
250 Tehillim 89, 28. A reference to King David.
Though David was the youngest of his brothers, nevertheless, being the
greatest, he is referred to as the {Hebrew Ref} .
251 Ibid.
252 Ibid.
253 And immediately upon finding them told them
{Hebrew Ref} ---"set out! get out!"
254 Ibid.
255 See Ramban.
256 Why does Scripture stress: "as you have said?" (M.)
257 Above, 5, 2.
258 Above, 10, 8.
259 Ibid, 24.
260
Mechilta.
261 Especially since it seems to be a repetition of {Hebrew Ref} of the previous verse!
262 Above, 10, 25.
Accordingly {Hebrew Ref} ---take is connected to {Hebrew Ref} ---as you have said, i.e., " {Hebrew Ref} ---besides your own sheep and cattle, {Hebrew Ref} ---take from mine, too, as you have said"
(M.).
263 Mechilta.
264 Above, 11, 5.
265 I.e., the
non-first-born.
266 They thought that ordinary people were also
dying, but they were mistaken. See Rashi above, v. 30 {Hebrew Ref} .
267 Mechilta.
268 In Egypt the
prohibition of chametz on Pesach was for only one day (see
Pesachim 28b) and the Israelites were not obligated to bake only
unleavened bread. (M.)
269 And had they been allowed to remain longer, they would have
baked chametz (B.Y.). See previous note.
270 But not of
the korbon Pesach for it is prohibited to allow anything to
remain of the Pesach. See above, v. 10. (Mechilta)
271 Why did
they not make it easier for themselves by loading the leftovers on the
animals?
272 By carrying it upon their own bodies (Mechilta).
Divrei Dovid points out that even after the mitzvah is
completed, the leftovers of the mitzvah are still held dear.
273 Above, 11, 2.
274 Mechilta.
275 Because on a long
journey one's clothes are more important than gold and silver.
276
Mechilta.
277 Ibid.
278 Mechilta.
279 Yirmiyahu 2, 2.
280 Ibid. 3.
281 Mechilta.
282 I.e., including the other settlements.
283 I.e., the sum
total of the settlements in other lands and their years in
Egypt.
284 Bereishis 15, 13.
285 At the {Hebrew Ref} ---"The covenant between the pieces" Avraham was
70 years old. Yitzchok was born when Avraham was 100 (Bereishis 21, 5).
Thus when G-d told Avraham "your children will be strangers for 400
years (ibid. 21, 5) does not contradict the number 430 of this verse.
286 See above, 6, 16.
287 Kehos lived 133 years (ibid.
18).
288 Amram lived 137 years (ibid. 20).
289 133+137+80=350.
290 Thus you must subtract from the
350 (previous note) all the years that Kehos lived before coming to
Egypt as well as the years that he lived after Amram was born to him.
Also subtract the years that Amram lived after Moshe was born to him.
291 Viz., Avraham in Plishtim (Bereishis 47, 4), Yitchok in Gerar
(ibid. 20, 1), Yaakov in the land of Cham (Tehillim 105, 23).
292
Bereishis 35, 27.
293 Above, 6, 4.
294 The calculation is
as follows: Yaakov was born when Yitzchok was 60, Yaakov was 130 years
old coming into Egypt; from Yaakov's coming to Egypt until the Exodus:
210; total: 400.
295 King Talmai (Ptolemy) gathered seventy-two
Sages and placed them in seventy-two separate rooms and then asked each
one to translate the Torah into Greek for him. Amazingly, each, through
Divine inspiration, made the same changes from the literal text, where
a gentile might err as to the Torah's intent. Here they translated:
"The habitation of the B'nei Yisrael living in Egypt and in other
lands lasted four hundred and thirty years" (Megillah 9a).
296
Mechilta.
297 What is the stress of "on that very day?"
298 They
said, "Next year, and Sarah, your wife, will have a son" (Bereishis
18, 10).
299 For it was on the fifteenth of Nissan that 430 years
were completed from the {Hebrew Ref} and 400 years
from Yitzchok's birth.
300 Mechilta.
301 The root {Hebrew Ref} has two meanings: 1) to wait for or look forward to, 2) to
watch or guard. The first {Hebrew Ref} of this verse has the
former meaning and the second {Hebrew Ref} has the letter
meaning (B.M.C., L.S.R).
302 {Hebrew Ref} denotes a
known night that has been mentioned before. (B.Y.)
303 Ibid.
304 Above, v. 23.
305 Pesachim 109b.
306 Though the
previous section discusses events of the night of the 15th of Nissan,
nevertheless the laws pertaining to the eating of the Pesach were
obviously told to them earlier. (B.Y.)
307 Mechilta.
308 "He
may eat it" in its plainest sense refers to the slave, for if the
reference was to the master it should have said "you may eat
it" since the sentence begins by addressing the master---"you
must circumcise him." This is the opinion of Onkelos and Yonasan
Ben Uziel and one opinion in the Mechilta. On the other hand, according
to this interpretation, there is a problem: Why would it be necessary
to state that an uncircumcised slave may not eat the korbon Pesach
when we can learn from v. 48: "But no uncircumcised male may eat
of it." Therefore there is a second opinion in the Mechilta that "he
may eat it" refers to the master. Rashi cites both opinions (See M.
and G.A.).
309 Mechilta.
310 And takes it upon himself to observe the seven Noachide
precepts, among which is renouncing idolatry.
311 V. 48.
312
Who circumcise themselves for reasons other than conversion.
313
I.e., {Hebrew Ref} teaches that circumcision
which is not for conversion purposes (though he is no longer an {Hebrew Ref} ) does not permit the eating of the korbon Pesach. See
Ramban.
314 Mechilta.
315 I.e., {Hebrew Ref} means
that the entire korbon Pesach must be eaten in one location.
316 Above, v. 7.
317 Mechilta.
318 See previous Rashi.
319 Pesachim 84a.
320 Above, v. 3.
321 That all
members of one korbon Pesach must be members of the same family.
322 I.e., even members of different families may be appointed to
the same korbon Pesach.
323 Mechilta.
324 Ibid.
325 In v. 44 we learned that even if his slaves are
uncircumcised he may not eat of the korbon Pesach. Then,
certainly, this is so if he himself is uncircumcised. Why, then, does
the Torah tell us this here?
326 Whereby he is exempt from being
circumcised due to the danger that it poses to his life.
327 V.
44. Therefore the Torah specifically prohibits even one who is absolved
from circumcision from eating the korbon Pesach.
328
Mechilta.
329 Mechilta.
Chapter 13 - Text Notes
330 Mishlei 17, 14. I.e., just as one who makes an
opening in a dam, at first there is only a trickle of water, but the
opening will keep getting bigger, ultimately causing a flood. So, too,
an argument may start as a trifle but will, then, continue to grow.
(Rashi Ibid.)
331 Tehillim 22, 8.
332 1. But isn't
everything G-d's?! (S.C.). 2. It has already previously been expressed
in {Hebrew Ref} ---"Sancitfy to me!" (B.Y.)
333
Thus: "Sanctify them to Me because they are Mine."
334
Mechilta.
335 Tehillim 68, 7.
336 The seven nations listed in
Devarim 7, 1.
337 Summary: Though there were seven nations that
inhabited Canaan, here only five are mentioned--- {Hebrew Ref}
and {Hebrew Ref} are omitted. This is because Canaan, which can
be used generically for all seven, is here used for {Hebrew Ref}
and {Hebrew Ref} . When all seven are specifically listed
(Devarim 7, 1) Canaan is included because Canaan was also the name of
one of the individual nations.
338 Tanchuma 12.
339 Bereishis
15, 18 saying: 'To your descendants I have given this land.'
340
Ibid 26, 3 "for to you and your descendants I will give all these
lands."
341 Ibid 28, 13 "I will give to you and your
descendants."
342 Mechilta.
343 But, the earth itself does
not produce milk and honey! (M.,G.A.)
344 Which are nourished
from the land. (G.A.)
345 Which grow from the land. (G.A.)
346 Above 12, 25-26, "you must preserve this service."
Why is it now repeated?
347 By saying "of yours," inferring
that it is not his service.
348 Alluded to by {Hebrew Ref} (L.S.R.). {Hebrew Ref} in Aramaic means to
attract. (B.M.C.)
349 Mechilta.
350 It is the actual
statement to the ignorant son, but only alludes to an answer to the
evil son because the response is not "G-d did for us" but, rather,
"for me."
351 Since the Exodus from Egypt was solely so that Israel would
fulfill the mitzvos and, since the evil son excludes himself from this,
he would not have been worthy of redemption.
352 Vs. 1-10 and vs.
11-16.
353 Acordingly, {Hebrew Ref} takes on the
meaning "so that He will bring you" i.e., "Fulfill the mitzvah of
sanctifying the first-born so that He will bring you into Eretz
Yisrael.
354 Mechilta.
355 This seems repetitious of {Hebrew Ref} ---
"when He will bring you."
356 I.e., The same day that you
fulfill the mitzvah.
357 Mechilta.
358 Bamidbar 27,
8.
359 What is the difference between {Hebrew Ref} and
{Hebrew Ref} ?
360 An animal born after the
mother animal has previously miscarried is exempt from the
sanctification of the first-born.
361 Devarim 7, 13. There the
Torah speaks of {Hebrew Ref} in terms of blessings. It
therefore obviously does not refer to premature births. (S.)
362 Which includes all animals. {Hebrew Ref} must,
therefore, refer to something else, viz., one prematurely born, whereas
{Hebrew Ref} refers to a full term birth.
363 And
not one of premature birth.
364 Devarim 15, 17. Thus only the
clean animals are subject to the sanctification of the first-born.
365 And {Hebrew Ref} refers to a full term animal
first-born, thus obviating the need to relegate {Hebrew Ref} to a prematurely born animal.
366 Mechilta.
367
See Yechezkel 23, 20.
368 Bechoros 5b.
369 Bechoros 9b.
370 By not redeeming it for sheep.
371 Bechoros 10b.
372 Vayikra 18, 16.
373 I.e., "tomorrow."
374 Yehoshua
22, 24.
375 Devarim 6, 20.
376 V. 14.
377 12, 25.
378 V. 8.
379 Devarim
6, 20.
380 A contraction of the two words {Hebrew Ref} and
{Hebrew Ref} .
381 Totalling four, representing the
four comparments of tephillin.
382 Yechezkel 21, 2.
383
Michah 2, 6.
384 Above, v. 9.
385 Thus {Hebrew Ref}
(talk) refers to tephillin since they cause people to speak
of the miracle.
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