(1) Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.

(2) This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you.

(24) “You shall observe this as an institution for all time, for you and for your descendants. (25) And when you enter the land that GOD will give you, as promised, you shall observe this rite. (26) And when your children ask you, ‘What do you mean by this rite?’ (27) you shall say, ‘It is the passover sacrifice to GOD, who passed over the houses of the Israelites in Egypt when smiting the Egyptians, but saved our houses.’”
Those assembled then bowed low in homage.

(43) GOD said to Moses and Aaron: This is the law of the passover offering: No foreigner shall eat of it. (44) But any [male] slave you have bought may eat of it once he has been circumcised.

(47) The whole community of Israel shall offer it. (48) If a stranger who dwells with you would offer the passover to GOD, all his males must be circumcised; then he shall be admitted to offer it; he shall then be as a citizen of the country. But no uncircumcised man may eat of it. (49) There shall be one law for the citizen and for the stranger who dwells among you.

(15) Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cutoff from Israel.

(14) You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin.

(13) But if anyone who is pure and not on a journey refrains from offering the passover sacrifice, that person shall be cut off from kin, for GOD’s offering was not presented at its set time; that party shall bear the guilt.

(14) And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from kin; he has broken My covenant.”

(1) AND THE UNCIRCUMCISED MALE WHO IS NOT CIRCUMCISED. Yimmol (is circumcised) is a kal. It is like yiddor (voweth) in When a man voweth (yiddor) a vow (Num. 30:3). It comes from the same root as u-nemaltem (and ye shall be circumcised) in and ye shall be circumcised (u-nemaltem) in the flesh of your foreskin (v. 11). The meaning of the verse is, a male who reaches the age when he is obligated to observe the commandments of the Torah and does not circumcise himself is subject to the penalty of karet (being cut off). The verse refers to an adult because while a person is yet a child, the obligation to circumcise him falls upon his father. However, should his father fail to do so, then upon reaching maturity he must circumcise himself. Karet (being cut off) is a penalty inflicted by God. Those who err hold that a child that dies uncircumcised does not have a share in the world to come. However, the meaning of the word nefesh is not as they think, a soul, but a person; it means a body containing a soul. Similarly, If anyone (nefesh) shall sin (Lev. 4:2). Some say that karet refers to death before the age of fifty-two. Others say it means the eradication of one’s name via the death of one’s children. Therefore Scripture states, that soul shall be cut off from his people, for a person who leaves children is considered to live on even after his death, and his name is not cut off.

(1) The good that is hidden for the righteous is the life of the world to come. This will be life which is not accompanied by death and good which is not accompanied by evil. The Torah alludes to this in [the promise, Deuteronomy 22:7]: "So that good will be granted you and you will live long."
The oral tradition explains: "So that good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term karet in the Torah as [Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition explains: hikaret means to be cut off in this world and tikaret, to be cut off in the world to come. After these souls become separated from bodies in this world, they will not merit the life of the world to come. Rather, even in the world to come, they will be cut off.

(1) There are thirty-six cases in the Torah with regard to which one who performs a prohibited action intentionally is liable to receive excision from the World-to-Come [karet]. They are: One who engages in sexual intercourse with his mother; or with the wife of his father, even if she is not his mother; or with his daughter-in-law. The same punishment is imposed on a man who engages in intercourse with another male [hazekhur], or who copulates with an animal; and a woman who brings an animal upon her to engage in bestiality. The same punishment is imposed on one who engages in intercourse with a woman and her daughter, or with a married woman. The same punishment is imposed on one who engages in intercourse with his sister, or with his father’s sister, or with his mother’s sister, or with his wife’s sister, or with his brother’s wife, or with the wife of his father’s brother, or with the wife of his mother’s brother, or with a menstruating woman.And these too are liable to receive karet: One who blasphemes the name of Heaven, and one who worships an idol, and one who gives of his children to Molekh (see Leviticus 20:1–5), and a necromancer, and one who desecrates Shabbat. And the same is the punishment of one who is ritually impure who ate sacrificial food; and one who enters the Temple while ritually impure; and one who eats forbidden fat, or consumes blood, or eats meat left over from an offering after the time allotted for its consumption [notar], or eats meat of an offering that was sacrificed with the intent to consume it after its designated time [piggul]; and one who slaughters offerings and offers them up outside the Temple. And these too are liable to receive karet: One who eats leavened bread on Passover, and one who eats or performs prohibited labor on Yom Kippur. And the same is the punishment of one who blends the anointing oil according to the specifications of the oil prepared by Moses in the wilderness (see Exodus 30:22–33); and one who blends the incense according to the specifications of the incense used in the Temple service for purposes other than use in the Temple; and one who applies the anointing oil to his skin. And one is liable to receive karet for failure to fulfill the mitzva of bringing the Paschal offering and the mitzva of circumcision, which unlike the cases of prohibitions enumerated in the mishna, are positive mitzvot.