פירוש על ויקרא 7:15

ובשר זבח תורת שלמיו AND THE FLESH OF THE SACRIFICE OF THE PEACE OFFERING FOR ACKNOWLEDGEMENT [SHALL BE EATEN THE SAME DAY] — There are here many apparently redundant words (רבויין); they are intended to include in this law the sin-offering, the guilt-offering, the Nazarite’s ram and the חגיגה (the festive offering of the pilgrims) brought on the fourteenth of Nisan — that these should be eaten only during one day (the day of slaughtering) and the following night, just as the תודה, and not two days and the intervening night as is the period assigned for שלמים - Sifra, Tzav, Chapter 12 1; Zevachim 36a)

AND THE FLESH OF THE OFFERING OF HIS PEACE-OFFERINGS FOR THANKSGIVING SHALL BE EATEN ON THE DAY OF HIS OFFERING. “There are here many terms of amplification [all the seemingly redundant words thus being intended to widen the scope of the law]. Thus they include in this law the sin-offering and guilt-offering, the Nazirite’s ram,¹⁰⁹Numbers 6:14. The Nazirite’s ram was a peace-offering (ibid.) and a peace-offering may be eaten for two days and the one intervening night. Yet Scripture establishes here that the Nazirite’s ram is an exception, and may be eaten as a thanks-offering which is only for a day and night. and the Festal-offering of the fourteenth day of Nisan,¹¹⁰In order that the Passover-offering be eaten after one has satisfied one’s hunger, a Festal-offering was slaughtered on the fourteenth day of Nisan which was eaten on the night of the fifteenth [i.e., the first night of Passover], before the Passover-offering was eaten. Now this Festal-offering was really a peace-offering, and hence it ought to be eaten for two days and the one intervening night. But according to Rashi it is here included in the law of the thanks-offering, to be eaten only for one day and a night. Ramban further on will differ with this opinion of Rashi, and hold that it has the usual law of peace-offerings. that they may all be eaten for a day and a night.” This is Rashi’s language. But it is not correct, for the Festal-offering of the fourteenth day of Nisan may be eaten for two days and the one intervening night, like the rest of the peace-offerings. So also we have been taught in Tractate Pesachim:¹¹¹Pesachim 71 b. “Neither shall any of the flesh, which thou offerest on the first day at even, remain all night until the morning.¹¹²Deuteronomy 16:4. Scripture speaks here of the Festal-offering of the fourteenth day of Nisan, teaching that it may be eaten for two days and the one intervening night,¹¹³The explanation of the verse (Rashi ibid.) is thus as follows: “Neither shall any of the flesh which thou offerest at even [i.e., towards eventide on the fourteenth of Nisan] remain on the first day [of the festival, i.e., the fifteenth day of Nisan] all night until the morning of the sixteenth,” but it may be eaten only on the fourteenth and fifteenth days and the one intervening night. and when Scripture states on the first day … until the morning, it means the second morning.”¹¹⁴For since the expression “on the first day” means that it may be eaten the whole of the first day of the festival, the term laboker (until the morning) must perforce refer to the morning of the second day. Rashi himself wrote this in the Seder R’eih Anochi.¹¹²Deuteronomy 16:4. Here, however, the Rabbi [Rashi] follows the words of Ben Teima,¹¹¹Pesachim 71 b. who says that the Festal-offering of the fourteenth of Nisan which comes with the Passover-offering,¹¹⁰In order that the Passover-offering be eaten after one has satisfied one’s hunger, a Festal-offering was slaughtered on the fourteenth day of Nisan which was eaten on the night of the fifteenth [i.e., the first night of Passover], before the Passover-offering was eaten. Now this Festal-offering was really a peace-offering, and hence it ought to be eaten for two days and the one intervening night. But according to Rashi it is here included in the law of the thanks-offering, to be eaten only for one day and a night. Ramban further on will differ with this opinion of Rashi, and hold that it has the usual law of peace-offerings. is like the Passover-offering, and may be eaten [only] on that day [the fourteenth of Nisan] and the following night, and may be eaten only roasted and until midnight, [like the Passover-offering] which is eaten only at night [but not on the fourteenth day]. But according to Ben Teima, these amplifications [referred to by Rashi] only come to indicate that it [the Festal-offering accompanying the Passover-offering] is like the Passover-offering in every respect, coming only from the sheep, a male of the first year,¹¹⁵Exodus 12:5. A peace-offering, on the other hand, can be brought of the cattle, male or female, regardless of the age (above, 3:1). since it is written, Neither shall the offering of the feast of the Passover be left unto the morning,¹¹⁶Exodus 34:25. [which Ben Teima interpreted to mean: “the offering of the feast, namely the Festal-offering; of the Passover, namely the Passover-offering,” the same law thus applying to both], as it is stated there.¹¹⁷Pesachim 70 a. Ben Teima thus interprets the verse to refer to two separate offerings, and derives the law that they are both to be eaten within the same time not from the amplification of Verse 15 before us, but from the explicit statement in Exodus 34:25: neither shall … be left unto the morning.
But that which the Rabbi [Rashi] wrote here [namely, that the terms of amplification of the verse teach that the Festal-offering is to be eaten only for a day and a night] is on the basis of a Beraitha¹¹⁸See in Seder Vayikra Note 65. taught in the Torath Kohanim,¹¹⁹Torath Kohanim, Tzav 12:1. which states as follows: “And the flesh of the offering of his peace-offerings for thanksgiving, shall be eaten on the day of his offering. This verse comes to teach that those offerings which Scripture states are to be eaten for one day [and the following night] may only be eaten during that time [and not for two days and the intervening night, as is the period assigned for the peace-offering]. I would only know that such is the law for the thanks-offering [i.e., the offering itself, which is mentioned explicitly in the verse]. Whence do I know to include the breads thereof? Scripture therefore says, his offering. Whence do I know to include the offspring of the thanks-offering and animals substituted for it in the same law? Scripture therefore says, ‘and’ the flesh. Whence do I know to include the sin-offerings and guilt-offering [that they, too, may be eaten only during the day and the ensuing night]? Scripture therefore says, the offering. Whence do I know to include the Nazirite’s peace-offering,¹⁰⁹Numbers 6:14. The Nazirite’s ram was a peace-offering (ibid.) and a peace-offering may be eaten for two days and the one intervening night. Yet Scripture establishes here that the Nazirite’s ram is an exception, and may be eaten as a thanks-offering which is only for a day and night. and the peace-offerings which come on account of the Passover-offering? Scripture therefore says, his peace-offerings.”
This is the Beraitha¹¹⁸See in Seder Vayikra Note 65. [taught in the Torath Kohanim]. Now the Rabbi [Rashi] explained¹²⁰In Zebachim 36 a. the phrase “the peace-offerings which come on account of the Passover-offering” as referring to the Festal-offering of the fourteenth day of Nisan, which comes together with the Passover-offering, [thus providing the authority for his comment here that the Festal-offering of the fourteenth of Nisan may be eaten only during the day and ensuing night.] Thus also I have found in Tractate Pesachim, in the Chapter Mi Shehayah (If any man shall be unclean),¹²¹Pesachim 96 b. that Rashi gave two explanations of this phrase — “the peace-offerings which come on account of the Passover-offering” — and wrote [after explaining the first interpretation]: “Another explanation is that it means the Festal-offering of the fourteenth. This explanation I have heard.” Here then [in his commentary on the Torah] the Rabbi relied on the interpretation he had heard [and consequently he wrote that the Festal-offering of the fourteenth may be eaten only for one day and the following night].
But the matter is not so. [The correct explanation of the phrase] “peace-offerings which come on account of the Passover-offering,” is that it refers to [those animals] which remain over from the Passover-offering,¹²²The term “remain over from the Passover-offering” includes besides the two cases mentioned in the text also the case if he set aside a certain sum of money for the buying of a Passover-offering, and not all the money was used up for that purpose, he must bring a peace-offering from the balance (Pesachim 70 b; Mishneh Torah Hilchoth Korban Pesach 4:10). such as where the owners substituted another one for it, or where the owners of a Passover-offering fulfilled their duty¹²³The Hebrew reads: “shenithkapru (that they were forgiven)” — a term borrowed from a sin-offering. But in the case of the Passover-offering the sense is that the owners had fulfilled their duty through another offering. by bringing another offering. [In these cases they are to be eaten only for one day and the ensuing night], as since they were at the beginning only meant to be eaten for one day and the ensuing night, [namely the night following the day on which they were slaughtered, as is the law of all Passover-offerings], so also in the end [i.e., when they are offered up as peace-offerings they are to be eaten only for one day and the ensuing night]. But the Festal-offering of the fourteenth [since it is not originally brought as a Passover-offering], is eaten for two days [and the intervening night] in accordance with the words of the Sages. So also we have been taught in that very same Beraitha¹¹⁹Torath Kohanim, Tzav 12:1. at the end thereof: “And on the morrow.¹²⁴Verse 16 here, referring to the peace-offering, which may be eaten on the day it was offered and the ensuing night, and also on the morrow. This verse comes to teach that those offerings which [Scripture states] are to be eaten for two days [and the intervening night] may only be eaten during that time. I know only that this applies to the peace-offering [which is clearly mentioned in the verse]. Whence do I know to include the Festal-offering which comes at its proper time [i.e., the regular Festal-offering of the fifteenth day of Nisan]? etc. Now I know to include the Festal-offering which comes at its regular time. Whence do I know to include the Festal-offering which comes with the Passover-offering [that it may be eaten only for two days and the intervening night]? etc.” [Thus it is clearly stated that the Festal-offering of the fourteenth may be eaten for only two days and the intervening night, and not as Rashi wrote that it may be eaten only for one day and the following night].

I just explained that ordinary sh’lamim may be eaten for two days and a night.

The festal offering of the fourteenth. [You might ask:] On the verse in Parshas Re’eh (Devarim 16:4): “Neither shall any of the flesh remain all night until the morning,” Rashi explains: “Scripture is referring to the festal offering brought on the fourteenth of Nissan [and not to the Pesach offering], and it teaches with reference to it that it may be eaten for two days and [the intervening] night”! [Yet here he writes that it may be eaten for one day and a night]. [The answer is:] Rashi’s explanation here is according to the view of Ben Teima, who said that a festal offering that comes with a Pesach offering is eaten one day and a night, like the Pesach offering. And what Rashi says [in Parshas Re’eh that it is eaten] for two days, etc. is according to the Rabbis who disagree with Ben Teima. They hold the view that a peace-offering that comes because of the Pesach offering is eaten for only one day and a night, solely when it is a specific case of a peace-offering that comes from the surplus of a Pesach offering. For instance, someone separated money for his Pesach offering and he bought a Pesach offering, but there was a surplus of money. From that money he should bring a peace-offering. But since it originates from the Pesach offering, its laws are as that of the Pesach offering, to be eaten for one day and a night. Do not question why Rashi explains here according to the view of Ben Teima and later on according to the view of the Rabbis, since this is Rashi’s approach in a number of places in his commentary on the Chumash.

ביום קרבנו יאכל [AND THE FLESH …] SHALL BE EATEN ON THE DAY THAT HIS OFFERING IS EATEN — and as the period prescribed for eating its flesh is the period during which its bread may be eaten (Sifra, Tzav, Chapter 12 1).

The time limit of its bread. As it is written: “On the day of its sacrifice,” and it is not written: “On its day it may be eaten.” Rather, this is to tell you that [the laws pertaining to] the loaves should be like the sacrifice itself with [the laws pertaining to] eating, because the loaves are also called a קרבן (sacrifice), as it is written (v. 14): “והקריב אחד מכל קרבן (he shall bring one from each offering).”

לא יניח ממנו עד בקר HE SHALL NOT LEAVE ANY OF IT TILL THE MORNING, but during the whole night he may eat of it. But if this be so why have they (the Rabbis) said, (Zevachim 55a) “The sacrifice of acknowledgement etc. … may only be eaten during the day and the following night till midnight”? As a precaution to keep people far from the possibility of sinning (cf. Berakhot 2a).

Until midnight. Rashi is answering the question: Why did the Rabbis say that he may eat it only until midnight and not later?