שאור. שהוא מחמיץ והוא הידוע. ואחר כן אמר כל אוכל מחמצת כל דבר שיחמץ. ודע כי מיום הראשון עד יום השביעי אינו דבק בקרוב אליו שהוא ונכרתה רק עם אוכל מחמצת כמו למלוך שלמה על ישראל. אמר יפת כי יש אות שמושכת עצמה ואחרת עמה אחורנית. כמו אודם פטדה וברקת. שהטעם אודם ופטדה וברקת. וככה מיום הראשון עד יום השביעי. LEAVEN. Se’or (leaven) refers to something which induces leavening. The substance is well known.351I.E. could find no Hebrew synonym for se’or. Scripture then goes on to say, for whosoever eateth anything which is leavened (machmetzet).352In other words, machmetzet refers to anything which is leavened. Scripture first prohibits keeping anything which induces leavening (se’or) in one’s home on Passover. It then prohibits eating on Passover anything which is leavened. Note that from the first day until the seventh day (v. 15) is not connected to what is adjacent, i.e., to shall be cut off353The second part of verse 15 literally reads: For whosoever eateth leavened bread that soul shall be cut off from Israel from the first day to the seventh day. I.E. argues that we should not read the verse in this manner; that is, from the first day, etc., does not follow shall be cut off. but rather is connected to354I.E. explains that we are to connect For whosoever eateth leavened bread to from the first day, etc., and read verse 15 as if written: For whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. for whosoever eateth leavened bread.355Literally, to the eating of that which is leavened. There is either an error in the text (Weiser, Filwarg) or, more likely, I.E. paraphrased. It is similar to of Solomon’s reign over Israel (I Kings 6:1).356See I.E. on verse 2 and note 58. Yefet says that some letters refer both to the word in which they are placed and to a word previously written, as in odem pitdah u-vareket (carnelian, topaz, and smaragd) (Ex. 28:17), which is to be interpreted as if written, odem u-pitdah u-vareket (carnelian, and topaz, and smaragd).357In other words, the vav (and) placed in front of vareket also governs pitdah. The same is true of mi-yom ha-rishon ad yom ha-shevi’i (from the first day until the seventh day).358The heh placed before ha-rishon also governs the word yom that precedes it. So too the heh placed before ha-shevi’i governs the word yom that precedes it. The verse is thus to be understood as if written: me-ha-yom ha-rishon ad ha-yom ha-shevi’i. Yefet comments thus for it is Hebrew style to place a heh in front of the noun when there is one in front of the adjective. Compare, ha-har ha-tov (that goodly hill country) (Deut. 3:25) (Filwarg). See also Vol. 1, p. 47, note 168.
וכבר הזכיר כי כל אוכל חמץ מישראל חייב כרת. ובכאן הוסיף גר שהוא גר צדק: [WHETHER HE BE A SOJOURNER.] Scripture already noted that whosoever eateth leavened bread from among the Israelites incurs the penalty of excision.359In verse 15. Scripture now adds a sojourner who is a sincere proselyte.360Hence it is not being redundant in repeating the prohibition of eating leaven on Passover and the punishment for doing so.