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.

ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבוקר, “no flesh that you offer on the previous evening shall remain overnight until morning.” Nachmanides writes that the reference is to the offering presented on the first night of this seven-day holiday. Neither the calendar date of the first day of Passover nor the evening ushering it in, had been mentioned by Moses in this paragraph. Seeing that the consumption of the Paschal lamb and when and how it is to be eaten and consumed has been described repeatedly, Moses only repeats a ruling here that applies beyond the time of its being offered, namely not to allow it to become נותר, left over offering, something basically an affront to the sanctity of consecrated meat, and to G’d.

This prohibits retaining the flesh of the pesach offered during future generations, etc. For regarding the pesach brought in Egypt it is written (Shmos 12:10), “Do not let any of it remain until morning.” [Therefore] we might think that this applies only to the pesach brought in Egypt, which the Jews ate in haste while preparing to travel. And for this reason it should not be allowed to remain — so there should be no delay. But the pesach brought during future generations may remain until morning. So the verse here comes to teach us differently. And the verse in Parshas Ki Sisa (ibid. 34:25), “Do not allow to remain overnight until the morning, etc.,” is speaking about the innards of the pesach offering. And the verse in Parshas Beha’aloscha (Bamidbar 9:12), “They shall not leave any of it over until the morning,” is speaking about the Second Pesach [on the fifteenth of Iyar].

V. 4. ולא יראה לך שאר (siehe Schmot 12, 15. 19. 13.7). לך, dir: als das Deine, als dein Eigentum. Der איסור בל יראה verweist während der ganzen Gedächtnisfeier der Erlösung aus Mizrajim nicht nur חמץ, sondern auch שאור, das Mittel zum חמץ, somit jede Spur von Selbständigkeit, ja auch die nur dazu führende Fähigkeit und Gesinnung aus dem Bereiche unseres Eigentums. Die Erlösung fand uns nicht nur eigentumlos, sondern auch des Rechts zum Eigentum beraubt. Aus Gottes Händen haben wir wieder Eigentum erlangt. Das Bewusstsein darf uns nimmer schwinden, und das Bekenntnis zu dieser Tatsache haben wir immer aufs neue durch Entfernung alles חמץ und alles שאור aus unserem ganzen Bereiche zu betätigen. Hier heißt es nun im Zusammenhange mit den beiden vorhergehenden Versen: Während die Nation in allen ihren Gliedern in der Zentralstadt um das Gottesheiligtum versammelt, dort im Peßachopfer und im Anschluss daran im Nichtgenuss des המץ und im Genuss der Mazzot das Gedächtnis der Erlösung und die daraus sich ergebende Gesinnung der Selbstlosigkeit und Hingebungsfreude vor Gott betätigt: soll auch das ganze Land, das ganze nationale Gebiet, die letzte jüdische Hütte das Gepräge dieser Gedächtnisfeier und dieses Gesinnungsausdrucks tragen und ולא יראה לך שאור בכל גבולך שבעת ימים!

ולא ילין מן הבשר, “and no part of the meat of the Passover lamb is to remain uneaten until the morning of the 15th of the month.”If it were allowed to remain uneaten all night long, it would follow that this sacrifice is the only one for which no timelimit for eating it had been fixed by the Torah. Rashi comments that this limitation actually had been decreed only for the original Passover which had been consumed in Egypt. This seems difficult, as we have a verse in Exodus 34,24 as well as in Numbers 9,12 where this prohibition to leave part of the Passover until the following morning is spelled out clearly.

ולא ילין מן הבשר, so that you should not think that leftovers of the Passover sacrifice were forbidden only on the original occasion, seeing that on that occasion the people were in such a state of haste, that the Torah did not want leftover sacred meat to be at the disposal of the Egyptians.

The “first day” mentioned here refers to the fourteenth of Nisan, etc. [I.e., it should not be understood literally as “the first day” after slaughtering, which is the fifteenth.] The verse should be understood as, “Which you slaughtered on the first day — which is the fourteenth of Nisan.” And the phrase, “Until morning,” is connected to, “None of the flesh may remain overnight.” It is as if the verse says, “And none may remain overnight until morning from the flesh which you slaughtered towards the evening of the first day.”

ולא ילין מן הבשר וגו׳: und ebenso wie das im מקדש vollbrachte Peßach seine Wirkung so weit nur Juden wohnen erkennen lässt, und mit dem Momente seiner Vollziehung die letzte jüdische Hütte durch Entfernung jeder חמץ- und שאור-Spur sich mit vollendeter Güterselbstlosigkeit in Einklang mit dem Geist und der Gesinnung gesetzt hat, die das Opfer zum Ausdruck bringen soll: so hat auch das dem Peßachopfer sich anschließende Chagiga (V. 2) das frohe genießende Leben in demselben Geiste nicht von dem Aufgeben und Hingeben der Persönlichkeit, אכילת בשר nicht von שחיטת הזבח zu trennen. Peßach, bei welchem אכילה, der Selbstgenuss des Opfers in symbolisch so bedeutsamster Prägnanz hervortritt — שלא בא מתחלתו אלא לאכילה (siehe zu Schmot 12. 7 u. 8) — ist die Basis jener großen das ganze Opferleben des Heiligtums beherrschenden נותר- und פגול-Institution, die nur im engsten Zusammenschluss von שחיטה und אכילה das Opfer zu einem sittlichen Erhebungsakt des Menschen zu Gott gestaltet, mit deren Auseinanderklüften das Opfern heidnischer Selbstvernichtung und der Genuss heidnischer Sinnlichkeitsvergötterung verfällt (Wajikra 7, 16 — 18).

Because Scripture has digressed from matters concerning the pesach, etc. I.e., if Scripture had not digressed then it would only need to say, “None of the flesh may remain overnight which you slaughtered towards the evening, until morning.” It would obviously be referring to the fourteenth day of Nisan, for right beforehand it is written, “You shall slaughter the pesach-offering, etc.”

Für חגיגת ארבעה עשר — das ist בשר אשר תזבח בערב (siehe zu V. 2), — wird hier gelehrt, dass, wenngleich seiner אכילה ein weiterer Spielraum als dem פסח eingeräumt ist, dessen אכילה nur auf die der שחיטה folgende Nacht beschränkt ist, so dass es bereits mit dem folgenden Morgen נותר, die אכילה des בשר חגיגה doch nur noch ביום הראשון am fünfzehnten Nissan stattfinden darf, es aber לבקר gelassen, mit dem Morgen des sechzehnten נותר würde. Damit ist denn auch für חגיגת ארבעה עשר die für alle חגיגות geltende שלמים-Bestimmung gegeben, dass sie נאכלים לב׳ ימים ולילה א׳ (Peßachim 71 b חגיגה obgleich שלמי חובה werden dort hinsichtlich dieser, Erweiterung des Genusses in die zunächst für die שלמי נדבה ausgesprochene Bestimmung נדר או נרבה וגו׳ Wajikra 7. 16 eingeschlossen).