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I thought you were trying to answer why the story of creation could not have put after והגדת לבנך. To defeat the טענה of גזל for פסח דורות, it would have been sufficient to put it after והגדת לבנך. The only קרבן פסח that would not be covered by putting מעשה בראשית after והגדת לבנך would be פסח מצרים.
And anyway, the כנענים would not have had a טענה on פסח מצרים for another reason as well: even according to the Minchas Chinuch בדעת Tosafos that someone who doesn’t own קרקע is also exempt from קרבן פסח, surely that הלכה had not yet been given at the time of פסח מצרים, seeing as it was before מתן תורה. So how would the כנענים know this הלכה if it had not yet been given?
I don’t see how that Chasam Sofer would apply to פסח מצרים, when there was no עליה לרגל anyway.
You’re right that the Minchas Chinuch indeed understands Tosafos like you, but that still doesn’t answer my second point: that even if someone is פטור from קרבן פסח by reason of not having קרקע, he can still bring it as a רשות! (Besides for this being stated explicitly by the אור חדש to פסחים דף פ”ח, it is also clear from Sanhedrin 11a, where we say that Beis Din make a leap year if people from Bovel are coming to Eretz Yisroel but have not yet arrived; רש”י explains this means they are coming לעשות פסחיהם. Surely these Babylonians did not all own land in EY; yet they were still coming לעשות פסחיהם!)
Reb Eliezer, Tosafos doesn’t mean that at all. Tosafos is not saying that someone who doesn’t own land in EY is exempt from bringing the קרבן פסח: as the משנה למלך points out, there is no מקור for saying this. Rather, as the צל”ח explains, they are explaining why R’ Yehuda ben Beseira was not עולה לרגל; on that they answer that he was פטור from עליה לרגל because he didn’t own land in EY, and so was automatically פטור from bringing the קרבן פסח because he was nowhere near ירושלים on ערב פסח.
But even if you would be right that not owning land in EY is an exemption from the מצוה of קרבן פסח, the כנענים would still not have a טענה; as even then we could bring the קרבן פסח without being מחויב, just like someone who is פטור from עליה לרגל can still choose to come.
Oh, and by the way, the דיבור המתחיל of Tosafos is not Me’eloho, but rather Mei’alyoh (from the tail).
@flyer
I just checked a fourth Chumash (המאור edition), and this one does have the piece you are referring to. (Seems like they added it in.) It is a quote from the Divrei Dovid, the Taz’s פירוש on חומש רש”י, who in turn is quoting something he saw as a boy in an old manuscript. And immediately afterwards, in square brackets, the copyist makes the same point I made: that this is definitely a מדרש תנחומא quoted by the ילקוט שמעוני.Interestingly, the אוצר הראשונים חומש brings this pshat (that Rebbi Yitzchok was Rashi’s father) from ר’ יהודה החסיד, author of Sefer Chassidim. (This was probably what the manuscript the Taz saw was based on.) Strangely, he says וזאת מימרא דר’ יצחק כל בעלי מדרשים בדקו אחריה ולא מצאו מקומה (!) אך קבלה היא (!) שרבינו שלמה אמרה בשם אביו.
@flyer
I’m not sure what you’re referring to. The first Sifsei Chachamim in the Torah reads as follows:
בראשית, דהא התורה לא נתנה לישראל אלא בשביל המצוות הכתובים בה שיקיימו אותם, (ועל כן נקראת בלשון תורה), אם כן כל הני ספורי דברים לא היה לו לכתוב בתורה אלא לעשות ספר בפני עצמו כמו ספר יהושע או ספר שופטים.
As you can see, not a word about Rebbi Yitzchok being Rashi’s father.I even checked 2 other Chumoshim to make sure I wasn’t missing something, but they were identical.
Reb Eliezer, one doesn’t need to own land in EY in order to bring the Korban Pesach. One only needs to own land in Eretz Yisroel in order to be obligated in עליה לרגל. Even someone who doesn’t own any land in EY can choose to be עולה לרגל, and while he is there can bring a קרבן פסח.
Also, Reb Eliezer, if you reread your original post you will see that it is very confused and unclear. I don’t actually understand what you are trying to say. Please do yourself a favour and explain it more clearly. Specifically, I don’t understand why you bring the Gemoro in Pesochim, nor why you bring the מעשי ה, (who as far as I can see doesn’t quote the Gemoro).
I couldn’t find anywhere in the Sifsei Chachomim that this Rebbi Yitzchok is Rashi’s father. But even if he (or someone else) does say it, with the greatest of respect it isn’t so. In actual fact, this statement of Rebbi Yitzchok appears in the Yalkut Shimoni on the possuk החודש הזה לכם in the name of the Tanchuma; indeed, it can be found in תנחומא ישן here in בראשית. See also Ramban on this Rashi who calls it an אגדה, a term he reserves for מאמרי חז”ל.
When I say, “learn with a Rebbe,” I don’t mean attending a shiur. A shiur won’t help you at all with translation. What I mean is learning b’chavrusa with a Rebbe. You’ll be able to read and translate the Gemoro yourself; go at your own pace; and chazer the same Gemoro as many times as you feel necessary. Eventually the translations will stick. If you do this for some time, you might only have learnt a few blatt with a couple of chazoros, but your translation skills will have improved massively, and hopefully you’ll retain them for life.
Please don’t be offended, but you might find it helpful to learn with a Rebbe who can focus on translation with you.
A direct quote from the Wikipedia entry about Hesh Kestin: “He escaped being of the victims of the 1985 Rome and Vienna airport attacks carried out by the Palestine Liberation Organization in which 19 passengers and were killed (along with 4 terrorists), because he had been out drinking the night before and had failed to wake up in time to get to the airport.”
Says it all, really.
(Actually, why doesn’t he suggest drinking all night, every night as a way to avoid being attacked by terrorists…?)If the ‘bride’ and ‘groom’ did not tell the witnesses that they aren’t really getting married, then their intentions are דברים שבלב and they are halachically married.