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1 TRACTATE PISHA CHAPTER I (Ex. 12.1) And the Lord Spoke unto Moses and Aaron in the Land of Egypt Saying . From this I might understand that the divine word was addressed to both Moses and Aaron. When, however, it says: “And it came to pass on the day when the Lord spoke unto Moses in the land of Egypt” (Ex. 6.28), it shows that the divine word was addressed to Moses alone and not to Aaron. If so, what does Scripture mean to teach by saying here, “unto Moses and Aaron”? It merely teaches that just as Moses was perfectly fit to receive the divine words, so was Aaron perfectly fit to receive the divine words. And why then did He not speak to Aaron? In order to grant distinction to Moses. Thus you must say that Aaron was not directly addressed in any of the divine communications of the Torah, with the exception of three, for in the case of these three1 it is impossible to say that they were not directly addressed to him. Another Interpretation. Why is it said here, “unto Moses and Aaron”? Because it says, “And the Lord said unto Moses: See I have set thee in God’s stead to Pharaoh” (Ex. 7.1). From this I would know only that Moses was a judge2 over Pharaoh. How about Aaron? By saying here, 1. The three passages are: Lev. 10.8; Num. 18.1 and 18.8. 2. The word ohvkt, designating God, also means “judge” (see below, Bahodesh, IV , note 10, and Kaspa, I, comment on Ex. 22.27). Hence, the passage in Ex. 7.1 may mean: “I have set thee in God’s stead,” and also: “I have set thee up as judge.” ‡ÁÒÙ„ ‡˙ÎÒÓ ‡ ‰˘¯Ù (.'‡ ,·"È ˙ÂÓ˘) Ô¯‰‡ χ ‰˘Ó χ ÈÈ ¯Ó‡ÈÂ¯Ó‡Ï ÌȯˆÓ ı¯‡· ‰È‰˘ È‡ ÚÓ¢ ÌÂÈ· ȉÈ ¯Ó‡ ‡Â‰˘Î Ô¯‰‡Ï ‰˘ÓÏ ¯·È„‰¯Â·È„‰ ‰È‰ ‰˘ÓÏ ÌȯˆÓ ı¯‡· ‰˘Ó χ ÈÈ ¯·„ 5¯ÓÂÏ „ÂÓÏ˙ ‰Ó ÔΠ̇ Ô¯‰‡Ï ¯Â·È„‰ ‰È‰ ‡Ï ‰˘Ó ‰È‰˘ Ì˘Î˘ „ÓÏÓ ‡Ï‡ Ô¯‰‡ χ ‰˘Ó χ ÈÙÓ ˙¯·„Ï ÏÂÏÎ Ô¯‰‡ ‰È‰ ÍÎ ˙¯·„Ï ÏÂÏÎ ˙‡ˆÓ ‰˘Ó Ï˘ „·ΠÈÙÓ ÂÓÚ ¯·„ ‡Ï ‰Ó ıÂÁ ‰¯Â˙·˘ ˙¯·„‰ ÏÎÓ Ô¯‰‡ ˙‡ ËÚÓÓ 10 χ ¯Á‡ ¯·„ .¯˘Ùȇ ȇ˘ ÈÙÓ ˙ÂÓÂ˜Ó ‰˘Ï˘Ó¯Ó‡È ¯Ó‡ ‡Â‰˘ ÈÙÏ ¯Ó‡ ‰ÓÏ Ô¯‰‡ χ ‰˘Ó ‡Ï‡ ÈÏ Ôȇ ‰Ú¯ÙÏ Ìȉχ ÍÈ˙˙ ‰‡¯ ‰˘Ó χ ÈÈ Ï‡ ¯ÓÂÏ „ÂÓÏ˙ ÔÈÓ Ô¯‰‡ ‰Ú¯ÙÏ ÔÈÈ„ ‰˘Ó 3 .Á"Î ,' ˙ÂÓ˘ 4Z5 .Á" ¯·„Ó· ȯÙÒ .'· ‡¯˜È ‡¯ÙÒ 6Z9 .‡· .˙ 10Z16 .˘ .6 11 .‡ ,'Ê ˙ÂÓ˘ 3Z4 [¯Â·È„‰ .‡¯·È„‰ .„ .¯·„‰ 5 [¯Â·È„‰ ‰È‰ .„ [Ô¯‰‡Ï / > .ˆ"‡ ~ ȯ‰ ÔÈÓ „ÚÂÓ Ï‰‡· ÈÈÒ ¯‰· ‰˘Ó ˙‡ ÈÈ ¯·„ ÌÂÈ· ¯Ó‡ ‡Â‰ ȯ‰ ÔÈÓ ÈÈÒ· ÌȯˆÓ· .ÏΠÏÎÓ Ô¯‰‡ ËÚÓÓ ‡ˆÓ „ÚÂÓ Ï‰‡Ó ÂÈχ ¯·„È ‰˘Ó χ ‡¯˜È ¯Ó‡ ‡Â‰ ȯ‰ 7 =[ÏÂÏÎ :‡"‡ Â˙¯·ÁÓ· ÈÂÏ Ï‡¯˘È ¯"„‰ Ein Wort uber die Mechilta des R. Simon (Breslau 1889) p. 38 .ÈÏÎ ‰È‚‰ .„ .Ó .ÏÏÎ 10 [¯˘Ùȇ ȇ˘ .„ .¯˘Ùȇ˘ 12Z13 ‰‡¯ [¯ÓÂÏ „ÂÓÏ˙ZÍÈ˙˙ .‡ .> [18.216.94.152] Project MUSE (2024-04-24 00:47 GMT) 2 TRACTATE PISHA “unto Moses and Aaron,” Scripture teaches that Aaron was equal to Moses: just as Moses was a judge over Pharaoh, so also was Aaron a judge over Pharaoh; just as Moses would speak his words fearlessly, so also would Aaron speak his words fearlessly. Rabbi says: unto Moses and Aaron. I might understand that the one preceding in the scriptural text actually had precedence over the other. But in the passage : “These are that Aaron and Moses to whom the Lord said,” etc. (Ex. 6.26), Aaron is mentioned first. Scripture thus declares that both were equal, the one as important as the other. In like manner you must interpret: “In the beginning God created the heaven and the earth” (Gen. 1.1). I might understand that the one preceding in the scriptural text actually preceded in the process of creation. But in the passage: “In the day that the Lord God made earth and heavens” (Gen. 2.4), the earth is mentioned first. Scripture thus declares that both were created simultaneously. In like manner you must interpret: “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob” (Ex. 3.6). I might understand that each one who precedes in the scriptural text was of greater importance than the one following him. But the order is reversed in the passage: “Then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember” (Lev. 26.42). Scripture thus declares that all three were equal. In like manner you must interpret: “Honour thy father and thy mother” (Ex. 20.12). I might understand that the one preceding in the scriptural text should actually have precedence over the other. But in the passage: “Ye shall fear every man his mother and his father” (Lev. 19.3), the mother precedes. Scripture thus declares that both are equal. In like manner you must interpret: “And Joshua the son of Nun and Caleb the son of Jephunneh,” etc. (Num. 14.6). I might understand that the one preceding in the scriptural text actually had precedence I 2 ‡ÁÒÙ„ ‡˙ÎÒÓ ‡ ÔÈÈ„ ‰˘Ó ‰Ó ‰˘ÓÏ Ô¯‰‡ ˘È˜‰ Ô¯‰‡ χ ‰˘Ó 15¯Ó‡ ‰˘Ó ‰Ó ‰Ú¯ÙÏ ÔÈÈ„ Ô¯‰‡ Û‡ ‰Ú¯ÙÏ .‡¯È ‡Ï Âȯ·„ ¯Ó‡ Ô¯‰‡ Û‡ ‡¯È ‡Ï Âȯ·„ ̄˜‰ ÏÎ È‡ ÚÓ¢ Ô¯‰‡ χ ‰˘Ó χ ¯Ó‡ È·¯ Ô¯‰‡ ‡Â‰ ¯ÓÂÏ „ÂÓÏ˙ ‰˘ÚÓ· ̄˜ ‡Â‰ ‡¯˜Ó· ‰˙‡ · ‡ˆÂÈÎ .‰ÊÎ ‰Ê ÔÈϘ˘ ̉È˘˘ „È‚Ó ‰˘Ó 20 ı¯‡‰ ˙‡Â ÌÈÓ˘‰ ˙‡ Ìȉχ ‡¯· ˙È˘‡¯· ¯Ó‡ „ÂÓÏ˙ ‰˘ÚÓ· ̄˜ ‡¯˜Ó· ̄˜‰ ÏÎ È‡ ÚÓ¢ „È‚Ó ÌÈӢ ı¯‡ Ìȉχ ÈÈ ˙Â˘Ú ÌÂÈ· ¯ÓÂÏ ÈÎ‡ ¯Ó‡ ‰˙‡ · ‡ˆÂÈÎ .‰ÊÎ ‰Ê ÔÈϘ˘ ̉È˘˘·˜ÚÈ È‰Ï‡Â ˜ÁˆÈ ȉχ ̉¯·‡ ȉχ ÍÈ·‡ ȉχ 25 ¯ȷÁÓ ·Â˘Á ‡Â‰ ‡¯˜Ó· ̄˜‰ ÏÎ È‡ ÚÓ¢ È˙ȯ· ۇ ·˜ÚÈ È˙ȯ· ˙‡ È˙¯ÎÊ ¯ÓÂÏ „ÂÓÏ˙ .ÔÈϘ˘ Ô˙˘Ï˘˘ „È‚Ó Ì‰¯·‡ È˙ȯ· ˙‡ ۇ ˜ÁˆÈ ÍÓ‡ ˙‡Â ÍÈ·‡ ˙‡ „·Î ¯Ó‡ ‰˙‡ · ‡ˆÂÈÎ ‰˘ÚÓ· ̄˜ ‡Â‰ ‡¯˜Ó· ̄˜‰ ÏÎ È‡ ÚÓ¢ 30 ̉È˘˘ „È‚Ó Â‡¯È˙ ÂÈ·‡Â ÂÓ‡ ˘È‡ ¯ÓÂÏ „ÂÓÏ˙ Ô· ڢ‰È ¯Ó‡ ‰˙‡ · ‡ˆÂÈÎ .‰ÊÎ ‰Ê ÔÈϘ˘ ‡¯˜Ó· ̄˜‰ ÏÎ È‡ ÚÓ¢ '‚ ‰ÂÙÈ Ô· ·ÏΠÔÂ 17Z23 .(56) '‰ χÂÓ˘ ˘¯„Ó 18Z19 .Ê"Î ,' ˙ÂÓ˘ 19Z34 ,Â"Ï ¯"È .Â"Ë ,‡ ¯"· .Â"Ë ,'„ ˙Â˙ȯΠ'ÙÒÂ˙ .'‡ 19Z23 ) '‡ ,'· ‰‚È‚Á 'È d .(77 20 .'‡ ,'‡ ˙È˘‡¯· 22 .'„ ,'· ˙È˘‡¯· 23Z24 .' ,'‚ ˙ÂÓ˘ 26Z27 .·"Ó ,Â"Î ‡¯˜È 28 ,'Î ˙ÂÓ˘ .·"È 28Z31 .'Ë ,' ˙Â˙ȯΠ.'‡ ÌÈ˘Â„˜ ‡¯ÙÒ 30 .'‚ ,Ë"È ‡¯˜È 31Z32¯·„Ó· .' ,„"È 17 [¯Ó‡ È·¯ .„¯Á‡ ¯·„ .Ë [È‡ ÚÓ¢ Ô¯‰‡ χ ‰˘Ó χ / > .Ó .‡ > .Ë .ÏÂÎÈ 23 [‰ÊÎ ‰Ê .„ .‰ÊÎ ‰Ê „Á‡Î 23Z24 [ȉχ ÈÎ‡ .„ .ȉχ χ‰ ÈÎ‡ 26Z27 ۇ .˜ÁˆÈ È˙ȯ· ˙‡ ۇ ·Â˙Î ‡¯˜Ó· [˜ÁˆÈ È˙ȯ· 27 [Ô˙˘Ï˘˘ .„ [ÔÈϘ˘ / ̉È˘˘ .Ë .Ó ~ ‰ÊÎ ‰Ê .„ ~ .„Á‡Î 29 [‰˘ÚÓ· ̄˜ZÈ‡ ÚÓ¢ .„ .‡ [‰ÊÎ ‰Ê 31 .> .Ó .˙Á‡Î 31Z34 [ÔÈϘ˘ ̉È˘˘Z· ‡ˆÂÈÎ .„ .> 3 TRACTATE PISHA over the other. But in the passage: “Save Caleb the son of Jephunneh the Kenizzite and Joshua the son of...

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