פירוש על דברים 16:4

ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר NEITHER SHALL ANY OF THE FLESH, WHICH THOU HAST SACRIFIED THE FIRST DAY AT EVEN, REMAIN ALL NIGHT UNTIL THE MORNING — This is a prohibition addressed to one who might, in the case of the Passover sacrifice offered in later generations (i.e. after the first that was offered in Egypt), leave over night any of its flesh. And it was necessary to state this because so far it has been mentioned only with regard to that one Passover sacrifice that was offered in Egypt (פסח מצרים) (Exodus 22:10). — The “first day” spoken of here is the fourteenth day of Nisan (not the, fifteenth which is the first day of the Festival), just as you must explain that term in the passage (Exodus 22:15): “even the first day (ביום הראשון) ye shall put away leaven out of your houses” (cf. Rashi on that verse). — And because Scripture has digressed from the subject of the Passover Sacrifice with which this section begins and has begun to speak of the ordinances relating to the seven days of the festival, as, for instance, (v. 3) “seven days thou shalt eat unleavened bread therewith”, and (v. 4) “and there shall be no leaven seen with thee in all thy boundaries [seven days]”, it was compelled to specify with regard to which offering it states the prohibition of leaving the flesh over night. For if it had written only “neither shall any of the flesh which thou sacrificedst at even (not mentioning ביום הראשון) remain all night until the morning”, I might have thought that the peace offerings which are slaughtered during all the seven days all come under the prohibition of “and thou shalt not leave any of it until the morning” (Exodus 22:12), and may therefore be eaten one day and the following night only (which is not so); therefore it wrote “[neither shall any of the flesh, which thou sacrificedst] at even on the first day [remain all night]”. — Another explanation is that Scripture speaks here of the festival offering brought on the fourteenth of Nisan (חגיגת י״ד, not of the קרבן פסח) and that it teaches with reference to it that it may be eaten during two successive days and the intervening night (cf. however, Rashi on Exodus 7:14 and Note 2 thereon). As regards the first day” that is mentioned here — according to this explanation — Scripture is speaking of the first day of the festival (the fifteenth of Nisan), and what the verse implies is the following: None of the flesh of the festival offering which you slaughtered at even (i.e. towards eventide on the fourteenth of Nisan) shall remain on the first day of the festival until the morning of the second day of the festival (the sixteenth of Nisan), but it may be eaten on the fourteenth and the fifteenth (and the intervening night). So is it set forth in Treatise Pesachim 71b.

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.”

ולא יראה לך שאור בכל גבולך שבעת ימים, even though this was not a requirement on the original Passover in Egypt.