Chumashחומש

ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר. אַזְהָרָה לַמּוֹתִיר בְּפֶסַח דּוֹרוֹת, לְפִי שֶׁלֹּא נֶאֱמַר אֶלָּא בְּפֶסַח מִצְרַיִם; וְיוֹם רִאשׁוֹן הָאָמוּר כָּאן הוּא י"ד בְּנִיסָן, כְּמָה דְּאַתְּ אָמַר "אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׂאוֹר מִבָּתֵּיכֶם" (שמות י"ב); וּלְפִי שֶׁנִּסְתַּלֵּק הַכָּתוּב מֵעִנְיָנוֹ שֶׁל פֶּסַח וְהִתְחִיל לְדַבֵּר בְּחֻקּוֹת שִׁבְעַת יָמִים, כְּגוֹן שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת, וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ, הֻצְרַךְ לְפָרֵשׁ בְּאֵיזוֹ זְבִיחָה הוּא מַזְהִיר, שֶׁאִם כָּתַב וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר הָיִיתִי אוֹמֵר שְׁלָמִים הַנִּשְׁחָטִים כָּל שִׁבְעָה כֻּלָּן בְּבַל תּוֹתִירוּ וְאֵינָן נֶאֱכָלִין אֶלָּא לְיוֹם וָלַיְלָה, לְכָךְ כָּתַב בערב ביום הראשון. דָּבָר אַחֵר בַּחֲגִיגַת י"ד הַכָּתוּב מְדַבֵּר, וְלִמֵּד עָלֶיהָ שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים, וְהָרִאשׁוֹן הָאָמוּר כָּאן בְּיוֹם טוֹב הָרִאשׁוֹן הַכָּתוּב מְדַבֵּר, וְכֵן מַשְׁמָעוּת הַמִּקְרָא – בְּשַׂר חֲגִיגָה אֲשֶׁר תִּזְבַּח בָּעֶרֶב לֹא יָלִין בְּיֹ"טֹ הָרִאשׁוֹן עַד בָּקְרוֹ שֶׁל שֵׁנִי, אֲבָל נֶאֱכֶלֶת הִיא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָׁה עָשָׂר, וְכָךְ הִיא שְׁנוּיָה בְמַסֶּכֶת פְּסָחִים (דף ע"א):

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 12:10). — 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 12:15): “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 12:10), 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.

בערב כבוא השמש מועד צאתך ממצרים. הֲרֵי שְׁלֹשָׁה זְמַנִּים חֲלוּקִים, בָּעֶרֶב מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה זָבְחֵהוּ, וּכְבֹא הַשֶּׁמֶשׁ תֹּאכְלֵהוּ, וּמוֹעֵד צֵאתְךָ אַתָּה שׂוֹרְפֵהוּ, כְּלוֹמַר נַעֲשֶׂה נוֹתָר וְיֵצֵא לְבֵית הַשְּׂרֵפָה (ספרי; ברכות ט'):

בערב כבוא השמש מועד צאתך ממצרים [THERE THOU SHALT SACRIFICE THE PASSOVER] AT EVEN, AT THE GOING DOWN OF THE SUN, AT THE APPOINTED TIME THAT THOU CAME FORTH OUT OF EGYPT — But these are three different points of time! The explanation is: at evening, i.e. from the sixth hour (reckoning from six o’clock in the morning) and onwards you shall slaughter it (תזבח בערב); and when the sun goes down you shall eat it, and at the time when you left Egypt (in the early morning) you shall burn it — that is to say, if in the morning there is any flesh left, it becomes what is technically termed נותר and must be removed to the “place of burning” (not actually burnt, for this is not permissible on a festival) (Sifrei Devarim 133:1; cf. Berakhot 9a).

ובשלת. זֶהוּ צְלִי אֵשׁ, שֶׁאַף הוּא קָרוּי בִּשּׁוּל:

ובשלת is identical with צלי אש “roast with fire” mentioned in Exodus 12:9, for it (roasting) also comes under the term בשול “cooking” (Mekhilta).

ופנית בבקר. לְבָקְרוֹ שֶׁל שֵׁנִי, מְלַמֵּד שֶׁטָּעוּן לִינָה לֵיל שֶׁל מוֹצָאֵי י"ט (ספרי; פסחים צ"ה; חגיגה י"ז):

ופנית בבקר AND THOU SHALT TURN IN THE MORNING [AND GO INTO THY TENTS] — i.e. in the morning of the second day of the Passover week. — It teaches us that he (the pilgrim) is required to stay in Jerusalem during the night when the festival terminates (Sifrei Devarim 134:2; Pesachim 95b; Chagigah 17).

ששת ימים תאכל מצות. וּבְמָקוֹם אַחֵר (שמות י"ב) הוּא אוֹמֵר "שִׁבְעַת יָמִים"? שִׁבְעָה מִן הַיָּשָׁן וְשִׁשָּׁה מִן הֶחָדָשׁ (ספרי; מנחות ס"ו); דָּ"אַ — לִמֵּד עַל אֲכִילַת מַצָּה בַּשְּׁבִיעִי שֶׁאֵינָהּ חוֹבָה, וּמִכָּאן אַתָּה לָמֵד לְשֵׁשֶׁת יָמִים, שֶׁהֲרֵי שְׁבִיעִי בִּכְלָל הָיָה וְיָצָא מִן הַכְּלָל לְלַמֵּד שֶׁאֵין אֲכִילַת מַצָּה בּוֹ חוֹבָה אֶלָּא רְשׁוּת, וְלֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא, מַה שְּׁבִיעִי רְשׁוּת אַף כֻּלָּם רְשׁוּת, חוּץ מִלַּיְלָה הָרִאשׁוֹן שֶׁהַכָּתוּב קְבָעוֹ חוֹבָה, שֶׁנֶּאֱמַר (שמות י"ב) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת" (מכילתא; פסחים ק"כ):

ששת ימים תאכל מצות SIX DAYS THOU SHALT EAT UNLEAVENED BREAD — But in another passage it states, (Exodus 12:15): “seven days [ye shall eat unleavened bread]’’! But the explanation is: seven days ye may eat Mazzoth prepared from the old produce and six days (out of the seven. i.e. the last six days, after the Omer has been offered and the new crop has become permitted as food) ye may eat Mazzoth prepared from the new crop (Sifrei Devarim 134:5). Another explanation is: It teaches regarding the eating of unleavened bread on the seventh day of Passover that it is not obligatory; and from here (from this law concerning the seventh day) you may derive the law for the other six days. For the seventh day was included in the general statement (“seven days, thou shalt eat unleavened bread’’), and in the text: “six days thou shall eat unleavened bread” it has left the general statement, to teach ... eating unleavened bread on it is not obligatory but optional. Now, according to the well-known rule, it did not leave the general statement in order to teach this regarding itself alone but regarding everything that is included in the general statement. Now how is it with the seventh day? It is optional as regards the eating of unleavened bread (as explained in the earlier portion of this comment)! This, too, according to the rule, applies also to everything that was included in the general statement, and therefore all the other days are also optional in this respect, with the exception, however, of the first night of Passover, for which Scripture has fixed it (the eating of unleavened bread) as an obligation, as it is said, (Exodus 22:18) “at evening ye shall eat unleavened bread” (Pesachim 120a; cf. also Rashi on Exodus 12:15).

עצרת לה' אלהיך. עֲצֹר עַצְמְךָ מִן הַמְּלָאכָה; דָּ"אַ — כְּנוּפְיָא שֶׁל מַאֲכָל וּמִשְׁתֶּה, לְשׁוֹן "נַעְצְרָה נָּא אוֹתָךְ" (שופטים י"ג):

עצרת לה' אלהיך [AND ON THE SEVENTH DAY SHALL BE] A RESTRICTION IN HONOR OF THE LORD — i.e., restrict yourself from work (Chagigh 18a). — Another explanation is that עצרת denotes a gathering for eating and drinking (a banquet), like the expression used (Judges 13:15) “Let us detain (נעצרה) thee [that we may make ready a kid for thee]”.