Comentario citado sobre Deuteronómio 16:7

ושמת בטנא, “and you shall place it in a basket.” According to the plain meaning of the text the bikkurim were a distinctive present for the priest, an honor for the Almighty, and its presentation was of great practical use for the people of Israel. It was a present of great distinction for the priest seeing that the farmer personally carried the gift all the way to Jerusalem from whatever part of the country he lived in. It was an honor for the Almighty seeing that the farmer came all the way to offer prayers of thanksgiving to the Lord in connection with the bikkurim. The farmer acknowledged that all blessing originates with the Lord. The bikkurim procedure was of practical use to the Jewish people seeing that fulfillment of this commandment resulted in the bounty of the fields and orchards being greatly increased as G’d’s response to fulfillment of the commandment. The word טנא means the same as סל, “basket.” It serves as a receptacle for the fruit. This verse is the source for the ruling that the bikkurim must be presented in a receptacle (Maimonides Hilchot Bikkurim 3,7). This is one of seven different parts of the procedure of bringing the bikkurim. They are: 1) bringing them to the designated site, 2) presentation in a suitable receptacle; 3) reciting the appropriate verses from the Torah; 4) the actual presentation to the priest; 5) an accompanying song, 6) the “heaving” of the fruit. 7) The remaining of the owner inside Jerusalem on the night following presentation. Let us describe the stages in detail: Bringing the fruit to a designated place, i.e. Jerusalem, is based on the line: “you will proceed to the place designated by the Lord to make a residence there for His name” (26,2). The need to deposit the bikkurim in a receptacle is based on the words ושמת בטנא, the same verse. The best way to comply with this instruction is to present each species of bikkurim in its own receptacle. However, if the various species have all been presented in the same receptacle this is acceptable. They must not, however, be mixed inside that receptacle but inferior species must be placed below superior species, such as the wheat which must be on top of the barley. Dates would have to be placed on top of both species of grain, etc. The figs are to be on top of all the other species. There is not to be a foreign substance intervening between the various layers of the fruit if they are all presented in the same receptacle (basket). It is best to surround the figs with grapes (Maimonides ibid.).
The donor brings pigeons and turtle doves at the same time as a sacrificial offering seeing the Torah writes: “you shall rejoice with all the goodness” (and there is no true enjoyment unless accompanied by the eating of some kind of meat (Pessachim 109). These birds were suspended on the sides of the basket in order to decorate the bikkurim. The birds attached to the baskets were offered as burnt-offering, whereas the ones carried by the donors in their hands served as peace-offerings, and they were given to the priests of the respective roster. The priests divide them among themselves as they do with other offerings (Maimonides Hilchot Bikkurim 3,1). The recital of the verses pertaining to this commandment consisted of the reading of verses 5-to the middle of verse 10. This recital is to be in a loud voice and in Hebrew (the text of the verses of the Torah in its original). This requirement is based on the words of Deut. 31,21 וענתה השירה הזאת, “this song shall speak up as...” Just as that song has to be recited in the original Hebrew, so the acknowledgment of G’d’s bounty when bringing the bikkurim has to be in the original Hebrew. Both the passages employ the word וענית when introducing the obligation. We find that expression also in connection with the recital of the confession of the elders that their hands are free from guilt of the unidentified victim of murder described at the end of Parshat Shoftim (Deut. 21,7). This declaration also has to be made in Hebrew(Sotah 44).
קרבן, the presentation of the offering; every person offering bikkurim must also offer a peace-offering. Song; the need to accompany the offering by a “song” is based on the verse: “you shall rejoice with all the goodness,” and joy is traditionally expressed as a form of song. Our sages base this on Psalms 33,3: הטיבו נגן בתרועה, “play sweetly with shouts of joy.” This is what the Levites did, beginning when the donors brought the bikkurim to the lobby of the Temple (עזרה). The “heaving,” waving of the basket with its contents. This is derived from the word והנחתו, “you are to deposit it,” implying that prior to being deposited it was “lifted, waved,” etc. The procedure consisted of the priest placing his hand under the hand of the owner and waving it to and fro (Sukkah 16). This is the meaning of the words (verse 4) “and the priest shall take (accept) the basket from your hand and place it in front of the altar of the Lord your G’d,” i.e. to swing it in front of the altar. לינה, the requirement for the donor to spend the following night in Jerusalem. This rule is derived from Deut 16,7: “and you will turn in the morning (after the Passover) and return to your tents.” It is forbidden to depart from Jerusalem except on the morning after (or later). (Maimonides Hilchot Bikkurim 3,14)
The bikkurim are forbidden to non-priests as the Torah has compared them to תרומה, describing them as תרומת ידך, “the gift of your hand,” in Deut. 12,17. Our sages in Makkot 17 base this inference on the word מידך which follows the word הטנא in verse 4 of our chapter. Just as a non-priest must not eat תרומה, so he is also forbidden to eat bikkurim. A priest who is in pre-mourning for close relatives (אונן) is also forbidden to eat the bikkurim while in that state. Clearly, he is not in a joyous frame of mind, a prerequisite for eating bikkurim as we have explained (Maimonides Hilchot Bikkurim 3,6).

ואם זרק קודם לתמיד כשר – since even though the Passover offering is later than the daily whole burnt offering because it is written concerning it (Deuteronomy 16:7 – see Pesahim 59a): “[and none of the flesh of] what you slaughter on the evening…,” and “at twilight” (Exodus 12:6) does not made invalid through this.

NEITHER SHALL ANY OF THE FLESH, WHICH ‘TIZBACH’ (THOU SACRIFICEST)³⁴⁰Ramban will give a new interpretation of the word tizbach. THE FIRST DAY AT EVEN, REMAIN ALL NIGHT UNTIL THE MORNING. The meaning thereof is that you are not to leave overnight until morning any of the meat [i.e., the Passover-offering] with which you celebrated the festival³⁴¹The word tizbach is not understood by Ramban in its general sense as “that which you slaughtered” or “sacrificed,” but as “that which you have eaten in celebration of the festival.” The reason for this interpretation will be clarified further in the text. on the evening of the first of the seven days mentioned. This [time of the celebration] was the night, as he stated, the Eternal thy G-d brought thee forth out of Egypt at night.³⁴²Above, Verse 1. [The word tizbach cannot mean “which thou slaughterest” or “sacrificest”] because he did not mention in this section the fourteenth day [of Nisan] and the slaughtering of the Passover-offering at all [which took place on the afternoon of the fourteenth]. Instead he mentioned the observance of the Passover³⁴²Above, Verse 1. at night, that is to say, the eating of the Passover-offering and the unleavened bread with it. The reason for [not mentioning the slaughter] is that the slaughtering of the Passover-offering and the burning of its sacrificial portion on the fourteenth day of Nisan are part of the commandment of the offerings, and these have already been mentioned in the law of the offerings; he did not repeat it here just as he did not restate the laws of the rest of the offerings. Neither did he mention here that [special] offerings are brought on the three festivals [because these relate to the laws of offerings], but he did mention to Israel [the laws] concerning the eating of the Passover-offering and the unleavened bread. So also, there ‘tizbach’ the Passover-offering at even, at the going down of the sun³⁴³Verse 6. means: “there you shall observe the feast of the Passover-offering at night, at the going down of the sun, for it is to be ‘eaten’ at night.” And he stated by way of explanation, And thou shalt roast and eat it in the place which the Eternal thy G-d shall choose; and thou shalt turn in the morning, and go unto thy tents.³⁴⁴Verse 7. I have already explained this in the section of This month shall be unto you the beginning of months.³⁴⁵Exodus 12:6 (Vol. II, pp. 125-127).
It is also possible that we explain [the verse before us], Neither shall any of the flesh, which ‘tizbach’ the first day at ‘erev’ remain until the morning as meaning: “of the flesh which you slaughtered at erev (the afternoon),” this being the afternoon preceding the morning [mentioned in the verse, i.e., the morning of the fifteenth day] which is thus the [afternoon of the] fourteenth day of Nisan. And he states, there ‘tizbach’ (thou shalt sacrifice) the Passover-offering ba’erev³⁴³Verse 6. [on the afternoon of the fourteenth day], for at the going down of the sun, at the season thou comest forth out of Egypt³⁴³Verse 6. — then thou shalt roast and eat it.³⁴⁶Thus Verses 6 and 7 are combined, since the final part of Verse 6 [at the going down of the sun …] refers to the time of eating the Passover-offering, which begins at nightfall. See Vol. II, p. 125, where Ramban’s first interpretation of the verses before us is identical with his second one here. He mentions just u’bishalta³⁴⁴Verse 7. [which literally means “and thou shalt boil” or “seethe” — a cooking process forbidden on the Passover-offering], since He has already explained there that it be prepared roast with fire and not boiled at all in water.³⁴⁷Exodus 12:9. If so, the expression here u’bishalta³⁴⁴Verse 7. means “and you shall cook it on fire according to the ordinance.”