YITRO_EXODUS XVIII:1-XX:23

As is often the case in many languages, it is difficult– and probably impossible in our case – to define or translate the term Torah. This word is very rich and broad in its meanings. One of the accepted definitions suggests that the Torah is the raison d’être of Judaism, which distinguishes the Jew above all else. Its moral and ethical content is the basis of the Western world, a fact that becomes increasingly relevant over the years, as we observe the presence of hatred and greed, the instinct for the destruction that characterizes a wide sector of Humanity. 

Here probably lies a basic seed of anti-Semitism that does not spare the importance of the Torah for the Jew. Because the Jew was the one who introduced the notion of conscience and responsibility for actions. Greece that delved in science also started from a prism of sensuality, of the visual appreciation for the beauty that surrounds nature. Judaism, however, imposed the criterion of the moral, demanding from the human being conduct framed in social justice, with a deep sense of responsibility for the fate of the neighbor, especially for the less fortunate in society. Therefore, the Torah should have begun with our chapters: the giving of the Torah at Mount Sinai because its content is the foundation on which society rests.

Dov Landau elaborates on this idea by pointing out that the account of creation in Bereshit tries to demonstrate the unpreparedness of the members of other nations, their unwillingness to govern their behavior by the ethical ideal. A well-known Midrash relates that God had turned previously to other nations to offer them the Torah, who after inquiring about its contents, refused to receive it. Because by welcoming it they would have had to govern their conduct by its rules. One nation refused because the Torah demands “thou shalt not kill,” and could not submit to a rule that conflicted with its customary conduct of obtaining its goals at all costs, including through murder. A second people refrained from receiving the Torah because it is written there “thou shalt not steal” and theft had become a basic vehicle for their survival and development. 

Starting with Adam and Chava we find personalities with serious moral flaws. Why did they eat the forbidden fruit? Because the serpent told them that by consuming the fruit, they would be able to differentiate between good and evil and, thereby, become gods. Disobedience manifested itself through the bite of the fruit, but its intention was to challenge God’s sovereignty. Landau reviews several biblical characters who never reached a proper ethical level, a level that is non-negotiable.

One person and his family were saved from the flood, but the first thing the elder Noah did was get drunk, run away from his personal responsibility after the traumatic experience. Lot and King Avimelech opted for behaviors of dubious morality. Lot’s daughters got him drunk to sleep with him and procreate. Potiphar’s wife tried to seduce Yosef. The Egyptian pharaoh enslaved the Hebrews and ordered the newborn males to be killed. Tamar offered herself to her father-in-law as a prostitute. Each of these characters represents a violation of the ethical norm.

Why did God address Avraham with Lech Lecha, “leave your parents’ home”? Because he found in Avraham a man who could potentially be the father of a people who will govern their action by the Mitsvah, the “moral” imperative of the Torah. According to the Midrash, God put Avraham through 10 different trials, situations whose goal was the verification of the good disposition and conduct of the patriarch.

The Torah insists that Moses was not perfect. He committed a sin. The nature of that sin is a matter of discussion. However, he cannot be underestimated, because he was an extraordinary being, ready to offer his life for the Hebrew people, a fact that he demonstrated once again with the famous phrase: Mecheni na, “Delete me”, pronounced when confronted with the Divine disposition to abandon the Hebrew people and choose another nation.

Even the descendants of the patriarchs were selected individually notwithstanding that many of them showed basic flaws in their character. The difference is in their willingness to make amendments, to do Teshuvah, to rethink their mistakes. Except for Yitzchak, each of them, according to the biblical account, made mistakes in the process of their moral development.

Rashi comments that the Torah begins with Bereshit to justify the bestowal of the Land of Israel to the Hebrew people. Starting from the fact that God as the creator of the universe, has the power to assign any area of the globe to whomever he wishes. And decided in favor of the Hebrew people.

But perhaps the journey from Bereshit to Yitro is a demonstration of the special qualities of the ancestors of the Hebrews when compared to their contemporaries. The Hebrew people received the Torah at Mount Sinai because, instead of questioning the content of the sacred text, they exclaimed “Na’aseh venishma“, “We will do and listen”, showing their willingness to start acting immediately within a framework of morality and responsibility. With the continued practice of the Mitsvah, one could internalize the profound wisdom contained in the Torah in its proper dimension.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 3 POSITIVE MITZVOT AND 14 PROHIBITIONS

1. Exodus 20:2 Believing in the Existence of God
2. Exodus 20:3 Do not believe in any god other than God
3. Exodus 20:4 Make neither sculptures nor images (of gods)
4. Exodus 20:5 Do not prostrate yourself or serve these images
5. Exodus 20:5 Do not worship an idol according to the way you are accustomed to worship it (or worship it in any other way)
6. Exodus 20:7 Do not swear in vain (pronouncing the Name of the Eternal)
7. Exodus 20:8 Verbally sanctify the Shabbat
8. Exodus 20:10 Do no work on Shabbat
9. Exodus 20:12 Honor Father and Mother
10. Exodus 20:13 Do not murder an innocent person
11. Exodus 20:14 Do not commit adultery
12. Exodus 20:15 Do not kidnap a Jew
13. Exodus 20:16 Do not bear false witness
14. Exodus 20:17 Do not covet what belongs to another
15. Exodus 20:23 Do not make sculptures in human form, even as ornament (as deities)
16. Exodus 20:25 Do not build an altar with carved stones
17. Exodus 20:26 Do not go up to the altar by steps (but by a ramp)

BESHALACH_EXODUS XIII:17-XVII:16

Before he died, Patriarch Yaakov expressed his desire to be buried in the Promised Land: Israel. The Torah relates that Yosef commissioned the Egyptian doctors who were experts to embalm the patriarch, a task that lasted 40 days. Then all of Egypt wept over the passing of Yaacov for 70 days. After this period of weeping, Yosef went to Pharaoh’s court and asked that they intercede with the monarch and request the necessary permission to execute the burial of the patriarch in the Promised Land, as Yosef had sworn to do.

Pharaoh approved the request and a large delegation of Egyptian notables, along with the patriarch’s sons, undertook the journey to Israel. Once they crossed the YardenRiver and reached a place called Goren Ha’atad, they completed 7 days of mourning. The very honorable Egyptian delegation did not go unnoticed by the inhabitants of the region, who concluded that the deceased must have been a very important person, since he was mourned by all of Egypt. 

It should be noted that Yosef, who held a position subordinate only to Pharaoh, had to ask the monarch for permission to bury his father. Yosef’s decision-making power was quite limited if he needed Pharaoh’s consent to leave the country. Perhaps the reason for the permit was due to the nature for the trip. 

By expressing that he wished his mortal remains to rest in Israel, Yaacov was stating that he did not consider himself an Egyptian: he thereby manifests his refusal to assimilate into local customs and traditions, preferring to be faithful to the teachings of his ancestors. Considering that the Egyptian cult of the dead emphasized that the afterlife was the permanent residence of the person, Yaacov’s will clearly manifested where his loyalty was as well as his cultural and spiritual.

My late father, who had been born in Poland, where he served as rabbi for 7 years and then as Chief Rabbi of Peru for 3 decades, never visited the State of Israel. He died in New York City in early 1968. However, he had acquired two posts in a cemetery in Jerusalem, where he was buried. The second place would be occupied years later by my late mother. Although my father never set foot in the land of Israel, he knew its geography and history. He knew the name of every place where the Hebrews had camped during the years of their journey through the desert after the departure from Egypt. Where they had found water and where they had to use weapons to defend themselves.

Theodore Herzl, the founder of political Zionism, buried in the city of Vienna, had included in his will the request that his remains be transferred to the land of Israel after the creation of an independent Jewish state. Centuries earlier, many rabbis had expressed their willingness to be buried in Israel. According to an ancient tradition, in messianic times all corpses would be moved to the Promised Land and these scholars wanted to prevent their bodies from having to make a long and painful journey. Considering life to be temporary and death lasting, many people desired to rest in the land of their ancestors: their true home.

We point out that Yosef did not have excessive power in Egypt and that he never lost his Hebrew identity. It is possible that, for some time, the idea of an integration into Egyptian culture popped through his mind, especially during the years of difficulty that was followed by the success in Pharaoh’s court. But the presence of the brothers who came to look for food in Egypt produced the desire to return to the roots: he would not hide who he really was.

Just as Patriarch Yaakov had done, Yosef also insisted to be buried in Israel. He made them take an oath that his remains would accompany the people in the exodus from Egypt. While the Hebrews received loans from all sorts of goods from the Egyptians before the exodus (a kind of compensation for the free forced labor they had rendered), Moses took care of collecting Yosef’s “bones” that were to accompany the people during their journey through the desert.

The Hebrew people walked the wilderness with two arks: one of them contained the Two Tablets of the Law and, the second, the mortal remains of Yosef. When the relationship between the Tablets of the Law, which contained the rules for a constructive life in this world, as compared to the second ark contained the remains of a dead man, the people answered: whoever rests on this ark, referring to Yosef, complied with the instructions represented by the Tablets of the Law, the second ark. In this way, Yosef participated in the exodus from Egypt along with his people, an exodus that is the central theme of these chapters of the Bible and that is remembered in the fundamental celebrations of Jewish tradition.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 1 PROHIBITION

24. Exodus 16:29 Do not go beyond the limit allowed on Shabbat

BESHALAJ_ÉXODO XIII:17-XVII:16

Antes de fallecer, el patriarca Yaacov manifestó a sus hijos su deseo de ser enterrado en la Tierra Prometida: Israel. La Torá relata que Yosef encargó a los doctores egipcios expertos en la materia que embalsamaran al patriarca, faena que duró 40 días. Luego, todo Egipto lloró por el fallecimiento durante un período de 70 días. Concluido este período de llanto, Yosef se dirigió a la corte del Faraón para que intercediera ante el monarca y solicitara el permiso necesario para efectuar el entierro del patriarca en la Tierra Prometida, tal como Yosef había jurado hacer. 

El Faraón aprobó la petición y una nutrida delegación de notables egipcios, junto con los hijos del patriarca, emprendieron el viaje a Israel. Una vez que cruzaron el río Yardén y llegaron a un lugar denominado Goren Haatad, cumplieron 7 días de luto. La muy honorable delegación egipcia no pasó desapercibida por los habitantes de la región, quienes concluyeron que el difunto se trataba de un personaje muy importante, pues había enlutado a todo Egipto. 

Cabe destacar que Yosef, quien ocupaba un puesto subordinado únicamente al Faraón, tuvo que pedir permiso al monarca para enterrar a su padre. Está claro que el poder de decisión de Yosef era bastante limitado si para ausentarse del país necesitaba el consentimiento del Faraón. Tal vez la razón del permiso se debía al motivo del viaje. 

Al expresar que deseaba que sus restos mortales reposen en Israel, Yaacov estaba afirmando que no se consideraba un egipcio: destaca su negativa a asimilarse a las costumbres y tradiciones locales, prefería ser fiel a las enseñanzas de sus antepasados. Al considerar que el culto egipcio a los muertos destacaba que el más allá era la residencia permanente de la persona, la voluntad de Yaacov manifestaba con claridad dónde estaba su lealtad y cuál era su norte cultural y espiritual.

Mi difunto padre, que había nacido en Polonia, donde ejerció como rabino durante 7 años y luego, como Gran Rabino del Perú durante 3 décadas, nunca visitó el Estado de Israel. Falleció en la ciudad de New York a principios del año 1968. Sin embargo, había adquirido dos puestos en un cementerio en Jerusalén, donde fue enterrado. El segundo puesto sería ocupado años más tarde por mi difunta madre. Aunque mi padre nunca pisó la tierra de Israel, conocía su geografía e historia. Sabía el nombre de cada lugar donde habían acampado los hebreos durante los años de su travesía por el desierto después de la salida de Egipto. Dónde habían encontrado agua y dónde tuvieron que utilizar las armas para defenderse.

Teodoro Herzl, fundador del Sionismo político, enterrado en la ciudad de Viena, había incluido en su testamento la solicitud de que sus restos fueran traslados a la tierra de Israel después de la creación de un Estado judío independiente. Siglos antes, muchísimos rabinos habían expresado su voluntad de ser enterrados en Israel. De acuerdo con una antigua tradición, en la época mesiánica todos los cadáveres serían trasladados a la Tierra Prometida y estos eruditos querían evitar que sus cuerpos tuvieran que hacer un largo y penoso viaje. Al considerar que la vida es pasajera y la muerte duradera, muchas personas deseaban descansar en la tierra de sus ancestros: su verdadero hogar.

Apuntamos que Yosef no tenía un poder excesivo en Egipto y que nunca perdió su identidad hebrea. Es posible que, durante algún tiempo, la idea de una integración a la cultura egipcia asomara por su mente, especialmente durante los años de dificultad que fueron seguidos por el éxito en la corte del Faraón. Pero la presencia de los hermanos que vinieron a buscar alimentos a Egipto produjo el retorno a las raíces: no podía ocultar quién era realmente.

Tal como lo había hecho el patriarca Yaacov, Yosef también insistió en que quería ser enterrado en Israel. Elevó un juramento para que sus restos acompañen al pueblo durante el éxodo de Egipto. Mientras que los hebreos recibían préstamos de todo tipo de enseres de los egipcios antes del éxodo (una especie de indemnización por los trabajos forzados gratuitos que habían prestado), Moshé se ocupó de recoger los “huesos” de Yosef para que acompañaran al pueblo durante su travesía por el desierto.

El pueblo hebreo transitó el desierto con dos arcas: una de ellas contenía las Dos Tablas de la Ley y, la segunda, los restos mortales de Yosef. Cuando se indagaba cuál era la relación entre las Tablas de la Ley, que contenían las reglas para una vida constructiva en este mundo, mientras que la segunda arca contenía los restos de un muerto, el pueblo respondía: quien reposa en esta arca, refiriéndose a Yosef, cumplía los instructivos representados por las Tablas de la Ley, la segunda arca. De esta manera, Yosef participó en el éxodo de Egipto junto con su pueblo, éxodo que es el tema central de estos capítulos de la Biblia y que es recordado en las celebraciones fundamentales de la tradición judía.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 1 PROHIBICIÓN

24. Éxodo 16:29 No salir más allá del límite permitido en Shabat

BO_EXODUS X:1-XIII:16

The stay of the Hebrew people in Egypt was not uniform. During Yosef’s lifetime, they were privileged guests of Pharaoh, who placed them in a productive sector of the Egyptian nation by the name of  Goshen. However, after Yosef’s death, his name and contribution were forgotten by the new Pharaoh who assumed command. Or perhaps it was the same Pharaoh who considered now that there was no reason to accord special treatment to the brothers of the late Yosef and their descendants.

Thus began the counting of the 210 years of slavery of the Hebrew people in Egypt. What was the reaction of the Hebrew people to the Egyptian yoke? They felt humiliated or perhaps bewildered because they did not understand the reason for the change of attitude on the part of their hosts. Perhaps we should inquire about their attitude towards Egyptian culture.

Could they differentiate between the teachings of the patriarchs and the social and cultural practices of the Egyptians? Which culture was superior in their eyes? It is very likely that a significant number of the Hebrew people admired Egyptian advances in the fields of agriculture and astronomy, and as a result, respected and even revered their practices in other areas, including the religious.

Perhaps, as a derivation of that admiration, they tried to integrate into Egyptian society, became contaminated by their idolatrous practice. The Midrash mentions that the heavenly angels came before God and questioned why the Egyptians were being punished to save the Hebrews, “when these are idolaters, and these are idolaters”. Even during the penultimate plague, which lasted 3 days, many Hebrews were punished; their death effectively occurred during this period of darkness so that the Egyptians would not rejoice at the punishment of the Hebrews. 

Why were they punished? There was a fear that they would interfere with the exodus. Not only was it feared that they would not participate in it, but they would hinder the departure of their brothers because they considered that slavery within an advanced civilization such as the Egyptian was preferable to any other social environment of the time.

According to the Midrash, if both the Egyptians and the Hebrews were idolaters, why did God save the Hebrew people from Egyptian slavery? It is very likely that, notwithstanding their admiration for Egypt, an important sector of the Hebrew people never forgot the teachings of the patriarchs. Just as in the case of Yosef when tempted by Potiphar’s wife, he remembered his elderly father Yaacov, whom he had not seen for17 years, but who remained registered in his soul. It was the patriarchal figure whose teachings were incompatible with adultery. Similarly, although many Hebrews were dazzled by the intellectual and technological advances of the Egyptians, they remembered the virtues and spiritual feats of the patriarchs who changed the world of faith forever. 

While the Hebrews did not have to make any preparation so as not to be punished by the fury of the plagues, they did have to do so in the case of the tenth and last plague, which consisted of the death of the firstborn. This time they made an offering and painted the lintels of their homes with the blood of this sacrifice. Blood was not necessary for the Supreme Being to recognize the homes of the Hebrews. The sacrifice was an individual demonstration of the Hebrews who placed their faith in God, who would rescue them from Egyptian slavery while defying the object of Egyptian worship: the sheep.

According to Jewish tradition, the Paschal sacrifice cannot be ingested by those who are uncircumcised. Therefore, the exegetes deduce that the Paschal sacrifice demanded that the Hebrews be circumcised first, following the example of patriarch Avraham. While the Paschal offering is made through the sacrifice of an animal, the Brit Milá, circumcision, demands the sacrifice of the individual, which emphasizes the personal contribution in every transcendental transaction, both in the relationship with God and in the relationship with a neighbor.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 9 POSITIVE MITZVOT AND 11 PROHIBITIONS

1. Exodus I2:2 Consecrating the months (includes calculating the years and calculating the Hebrew calendar)
2. Exodus I2:6 Ritual sacrifice of the Paschal offering
3. Exodus I2:8 Eating the flesh of the Paschal offering (on the night of the 15th of Nisan, first Passover Seder)
4. Exodus I2:9 Not to eat the Paschal offering when it is cooked or insufficiently roasted
5. Exodus I2:10 Not to allow the flesh of the Paschal offering until the morrow
6. Exodus I2:15 Remove from the house all Jaméts (leavened food)
7. Exodus I2:18 Eat Matsá  (unleavened bread) on the first night of Passover
8. Exodus I2:19 No jamets should be possessed during Passover
9. Exodus I2:20 Not to eat foodscontaining Jaméts during Passover
10. Exodus I2:43 Not to share the Passover offering with an apostate Jew
11. Exodus I2:45 Not to share the Passover offering with a partial convert or a Gentile resident, even if he has ceased to worship idols
12. Exodus I2:46 No meat from the Passover offering should be carried out of the house
13. Exodus I2:46 A bone of the Passover offering must not be broken
14. Exodus I2:48 Whoever is uncircumcised cannot eat of the Passover offering
15. Exodus I3:2 Sanctifying the Firstborn in the Land of Israel
16. Exodus I3:3 No Jaméts should be eaten on Passover
17. Exodus I3:7 No Jaméts should be seen inside Jewish property during Passover
18. Exodus I3:8 Narrating the Events of the Exodus from Egypt
19. Exodus I3:13 Redeem the first-born from a donkey
20. Exodus I3:13 Eliminate the first-born donkey if he was not redeemed

BO_ÉXODO X:1-XIII:16

El paso del pueblo hebreo por Egipto no fue uniforme. Durante la vida de Yosef fueron huéspedes privilegiados del Faraón, quien los ubicó en un sector productivo de nación egipcia con el nombre de Goshen. En cambio, después de la muerte de Yosef, su nombre y su aporte fueron olvidados por el nuevo Faraón que asumió el mando. O tal vez fue el mismo Faraón quien consideró que no había razón para otorgar un trato especial a los hermanos del fallecido Yosef ya sus descendientes. 

Empezó entonces el conteo de los 210 años de esclavitud del pueblo hebreo en Egipto. ¿Cuál fue la reacción del pueblo hebreo al yugo egipcio? Se sintieron humillados o tal vez desconcertados, porque no entendieron la razón del cambio de actitud por parte de sus anfitriones. Tal vez deberíamos indagar acerca de su actitud hacia la cultura egipcia. 

¿Podían acaso diferenciar entre las enseñanzas de los patriarcas y las prácticas sociales y culturales de los egipcios? ¿Cuál cultura era superior a sus ojos? Es muy probable que un sector importante del pueblo hebreo admirara los adelantos egipcios en los campos de la agricultura y la astronomía, y como consecuencia de ello, reverenciaron sus prácticas en otros renglones, incluso el religioso. 

Tal vez, como una derivación de esa admiración, trataron integrarse a la sociedad egipcia, se contaminaron de su práctica idólatra y no pudieron escapar de la misma. El Midrash menciona que los ángeles celestiales se presentaron ante Dios y cuestionaron por qué se estaba castigando a los egipcios para salvar a los hebreos, “cuando estos son idólatras y estos son idólatras”. Incluso durante la penúltima plaga, que tuvo una duración de 3 días, muchos hebreos fueron castigados; su muerte ocurrió efectivamente durante este período de oscuridad para que los egipcios no se alegraran por el castigo de los hebreos. 

¿Por qué fueron castigados? Existía el temor de que interfiriesen con el éxodo. No sólo se temía que no participasen en él, sino que obstaculizarían la salida de sus hermanos, porque consideraban que la esclavitud dentro de una civilización de avanzada como la egipcia era preferible a cualquier otro entorno social de la época.

De acuerdo con el Midrash, si tanto los egipcios como los hebreos eran idólatras, ¿por qué salvó Dios al pueblo hebreo de la esclavitud egipcia? Es muy probable que, no obstante, su admiración por Egipto, un sector importante del pueblo hebreo nunca olvidó las enseñanzas de los patriarcas. Tal como en el caso de Yosef cuando, tentado por la esposa de Potifar, recordó a su anciano padre Yaacov, al que no había visto durante 17 años, pero que seguía siendo su maestro anímico: la figura patriarcal cuyas enseñanzas eran incompatibles con el adulterio. De igual manera, aunque muchos hebreos quedaron deslumbrados por los avances intelectuales y tecnológicos de los egipcios, recordaron las virtudes y hazañas espirituales de los patriarcas que cambiaron el mundo de la fe para siempre. 

Mientras que los hebreos no tuvieron que hacer preparación alguna para no ser castigados por la furia de las plagas, si tuvieron que hacerlo en el caso de la décima y última plaga, que consistió en la muerte de los primogénitos. Esta vez hicieron una ofrenda y pintaron los dinteles de sus hogares con la sangre de este sacrificio. Está claro que la sangre no era necesaria para que el Ser Supremo reconociera cuáles eran los hogares de los hebreos. El sacrificio era una demostración individual de los hebreos que depositaron su fe en Dios, quien los rescataría de la esclavitud egipcia. 

De acuerdo con la tradición judía, el sacrificio pascual no puede ser ingerido por quienes están incircuncisos. Por ello, los exégetas deducen que el sacrificio pascual demandó que los hebreos se circuncidaran primero, siguiendo el ejemplo del patriarca Avraham. Mientras que la ofrenda pascual se efectúa a través del sacrificio de un animal, el Brit milá, la circuncisión, exige el sacrificio del individuo, que destaca el aporte personal en toda transacción trascendental, tanto en la relación con Dios como en la relación con el prójimo.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 9 MITSVOT POSITIVAS Y 11 PROHIBICIONES

1. Éxodo I2:2 Consagrar los meses (incluye llevar el cálculo de los años y calcular el calendario hebreo)
2. Éxodo I2:6 Sacrificio ritual de la ofrenda Pascual
3. Éxodo I2:8 Comer la carne de la ofrenda Pascual (en la noche del 15 de Nisán, primer Séder de Pésaj)
4. Éxodo I2:9 No comer la ofrenda Pascual cuando es cocinada o insuficientemente asada
5. Éxodo I2:10 No permitir que sobre carne de la ofrenda Pascual hasta el mañana
6. Éxodo I2:15 Remover de la casa todo jaméts (alimento leudado) 
7. Éxodo I2:18 Comer matsá (pan sin leudar) la primera noche de Pésaj
8. Éxodo I2:19 No se debe poseer jaméts durante Pésaj
9. Éxodo I2:20 No comer alimentos que contienen jaméts durante Pésaj 
10. Éxodo I2:43 No compartir la ofrenda de Pésaj con un judío apóstata
11. Éxodo I2:45 No compartir la ofrenda de Pésaj con converso parcial o un residente gentil, aunque haya cesado de adorar ídolos
12. Éxodo I2:46 No se debe llevar carne de la ofrenda de Pésaj fuera de la casa
13. Éxodo I2:46 No se debe romper un hueso de la ofrenda de Pésaj
14. Éxodo I2:48 Quien no está circuncidado no puede comer de la ofrenda de Pésaj
15. Éxodo I3:2 Santificar al primogénito en la Tierra de Israel
16. Éxodo I3:3 No se debe comer jaméts en Pésaj
17. Éxodo I3:7 No se debe ver jaméts dentro de propiedad judía durante Pésaj
18. Éxodo I3:8 Narrar los sucesos del éxodo de Egipto
19. Éxodo I3:13 Redimir el primerizo de un asno
20. Éxodo I3:13 Desnucar al asno primerizo si no fue redimido