Comentário sobre Êxodo 12:10

והנתר ממנו עד בקר AND THAT WHICH REMAINETH OF IT UNTIL THE MORNING — What does Scripture intend to teach by stating עד בקר a second time? It intends to add an earlier stage of morning to the stage of morning already mentioned: because the term morning usually signifies the period beginning with sun-rise, and Scripture here intends to advance the hour and forbid eating it even from the break of day. This is the explanation according to what the text really implies. And there is still another Halacha derived from it: it teaches that it is not to be burnt on the festival itself but on the following day, and this is how you must explain it: “[and ye shall not leave anything of it until the morning]”; והנתר ממנו “and as regards that which is left of it” unto that first morning (עד בקר), until the second morning shalt thou wait, and then shalt thou burn it (Mekhilta d'Rabbi Yishmael 12:10; Pesachim 83b; Shabbat 24b).

Because “morning” signifies the time of sunrise. . . This is puzzling, for in many places in the Talmud we see that בקר refers to daybreak עמוד השחר , and Rashi clearly says so himself in Berachos 9a and Pesachim 120b. (Nachalas Yaakov)

(Exodus 12:10) "And you shall not leave over anything of it until the morning, and what is left over of it until the morning, in fire shall you burn it." What is the intent of (the seemingly redundant) "until the morning"? To set a bound for the morning of morning (i.e., that he may eat it (only) until the rising of the morning star, and not until sunrise). Variantly: What is the intent of "until morning"? To teach that it is not burned until the eve of the sixteenth (of Nissan). R. Yishmael says: This is not necessary, for it is written (Ibid. 16) "No labor shall be done in them" (the festival days), and burning is in the category of "labor." What, then, is the intent of "until morning"? If the eve of the sixteenth occurred on Shabbat, it is not burned until the seventeenth. R. Yonathan says: This is not necessary, if where all ochel nefesh overrides the festival — the burning of the left-overs of the Pesach does not override the festival, then, where partial ochel nefesh does not override the Sabbath, how much more so should the burning of the left-overs of the Pesach not override the Sabbath! What, then, is the intent of "until morning"? To set a bound for the morning or morning (see above). R. Yitzchak says: (A verse) is not necessary (to tell us that left-overs of the Pesach may not be burned on the festival). For if the burning of chametz, which is interdicted in being seen or being found, does not override the festival, how much more so should the burning of the left-overs of the Pesach not override the festival. What, then, is the intent of "until morning"? As stated above.

V. 10. ולא תותירו. Wir haben schon (V. 2) bemerkt, dass im Kreise der Opfer der Tag von Morgen zu Morgen zählt; wir haben uns ebenso bereits gesagt (V.7 u. 8) שחיטה ohne אכילה wäre die Vernichtung ohne Wiedergewinnung zur Selbständigkeit erhöhten Seins. Ebenso wäre aber auch von שחיטה losgetrennte אכילה: gewonnene Selbständigkeit nicht auf Grund vorgängiger Aufgebung und Hingebung an Gott. Es muss demnach der Selbstgenuss innerhalb des Opferungstages fallen und so mit der Opferung zeitlich zusammenhängen. Mit dem neuen Morgen ist der Opferungstag vorüber. Ein Übriglassen bis über den Opferungstag hinaus spräche die Möglichkeit der Selbständigkeit ohne Opferung aus, das Übriggebliebene vergegenwärtigte diese zu negierende Voraussetzung, deren Nichtigkeit eben durch Verbrennen desselben auszusprechen ist. שרפת פסולי המוקדשים negiert überall die dem Begriff des jüdischen Heiligtums widerstehenden Ideen, durch deren Merkmal das Objekt zu demselben in Gegensatz geraten. Das Verbrennen ist also eine positive Wiederherstellung der Idee des Heiligtums, fällt somit selbst in die Kategorie der Handlungen des Heiligtums und tritt dies bei שריפת נותר ופגול in solcher Schärfe hervor, dass deren Verbrennen wie שחיטה וזריקה nur am Tage geschehen darf. Die Wiederholung des עד בקר weist darauf hin, dass dies Verbrennen erst am folgenden zweiten Morgen, des 16., geschehen dürfe, da שריפת קדשים אינה דוחה י׳׳ט.

לא תותירו ממנו, “do not leave any leftovers from it;” if you were to do so, no one would know when it had been consumed.

On the following morning go and burn it. The reason why Rashi says עד בקר שני תעמוד ותשרפנו rather than simply quoting the verse, which says עד בקר באש תשרפו , is so that we do not err and say that the verse means that the korbon Pesach should be burned continuously from the first day until the second day. Rashi says that we should not begin to go burn it until the second day. (Re”m) Furthermore, Rashi says תעמוד so we will not think that while the verse prohibits burning it before the second day, one is permitted not to burn it altogether. Therefore Rashi says תעמוד , implying that it is a positive mitzvah to burn it. (Gur Aryeh)

באש תשרופו, “you must burn in the fire by morning (in the event you were forced to leave something over). The point in all this is to demonstrate your disdain of the lamb as a deity.

That is that He commanded to burn leftovers (notar). And that is His, may He be blessed, saying, "What is left over of the meat of the sacrifice shall be burned" (Leviticus 7:17). And in explanation of His [also] saying about the Pesach lamb, "You shall not leave over from it" (Exodus 12:10), they said in the Mekhilta (Mekhilta DeRabbi Shimon Bar Yochai 12:10), "It comes to give a positive commandment and a negative commandment." And in many places in Pesachim and Makkot and other places besides them, it says in explanation, that it is a negative commandment that is rectified by a positive commandment; and therefore we do not receive lashes for it. And the positive commandment is that which we mentioned, "What is left over from it, you shall burn" (Exodus 12:10). And the law of leftovers and improper (pigul) [sacrifices] is the same, as I will explain in the Negative Commandments (Sefer HaMitzvot, Negative Commandments 132). For the improper has already been referred to by the expression, "leftovers." And the laws of this commandment have already been explained in Tractate Pesachim and at the end of Temurah. (See Parashat Tzav; Mishneh Torah, Things Forbidden on the Altar.)