Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Exodus 34:25/רמב"ן על שמות ל״ד:כ״ה
אוְלֹא יָלִין לַבֹּקֶר זֶבַח חַג הַפָּסַח כְּפִי פְּשׁוּטוֹ יַזְהִיר בְּכָל הֶחָג, שֶׁלֹּא יָלִין עַד הַבֹּקֶר מִן הַבָּשָׂר, כִּי הַנּוֹתָר מִמֶּנּוּ עַד הַבֹּקֶר בָּאֵשׁ יִשָּׂרֵף (שמות י"ב:י'), וּמִן הַחֵלֶב, שֶׁלֹּא יַקְרִיב אוֹתוֹ אֶלָּא עַד הַבֹּקֶר. וְאוּנְקְלוֹס (תרגום אונקלוס על שמות ל"ד:כ"ה) תִּרְגֵּם עַל הַחֵלֶב הָעוֹלֶה לַגָּבוֹהַּ, כִּי הוּא הֶחָג כַּאֲשֶׁר אָמַר שָׁם (שמות כ"ג:י"ח) "וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר", כִּי כָל הַמִּצְוֹת הָאֵלֶּה שְׁנִיּוֹת: וְכָתַב רַשִׁ"י (רש"י על שמות ל"ד:כ"ה) "וְלֹא יָלִין", כְּתַרְגּוּמוֹ, אֵין לִינָה מוֹעֶלֶת בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ, וְאֵין לִינָה אֶלָּא בְּעַמּוּד הַשַּׁחַר "זֶבַח חַג הַפָּסַח", אֵמוּרָיו, וּמִכָּאן אַתָּה לָמֵד לְכָל הֶקְטֵר חֲלָבִים וְאֵבָרִים. וּבְפָרָשַׁת צַו (ויקרא ו ב) אֲבָאֵר זֶה בְּע"ה. וְלִינָה בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ מַחְלֹקֶת הוּא בַּגְּמָרָא (זבחים פז.), וּלְדַעַת רָבָא יֵשׁ לִינָה בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ, וְאִם לָנוּ שָׁם הָאֵיבָרִים וְיָרְדוּ לֹא יַעֲלוּ, שֶׁאִם לֹא יָרְדוּ, אֲפִילּוּ לָנוּ בַּקַּרְקַע יָמִים רַבִּים וְעָלוּ לֹא יֵרְדוּ, כִּדְאִיתָא בְּפֶרֶק הַמִּזְבֵּחַ (שם):
1NEITHER SHALL THE SACRIFICE OF THE FEAST OF THE PASSOVER BE LEFT UNTO THE MORNING. In line with the plain meaning of Scripture this admonition applies to the whole [Passover-] offering, [the sacrificial portions burnt on the altar, and the flesh eaten by the Passover celebrants]: that one should not leave over of the flesh unto the morning, for that which remains of it until the morning shall be burnt with fire,531 and also the fat of it should be burnt on the altar only until the morning. Onkelos, however, translated the verse as applying [only] to the fat which had to be taken up to be burnt on the altar,532 for this “feast” [mentioned there] is explained there, neither shall the fat of My feast remain all night until the morning,533 since all these commandments [mentioned here] are based upon those cited there.Now Rashi wrote: “Neither shall [the sacrifice of the feast of the Passover] be left unto the morning. This is to be understood as the Targum renders it [namely, that it refers to the fat, as explained above]. An offering left overnight is not invalidated if it was placed on top of the altar [during the night, even though it was not burnt at night; and it may be burnt on the altar the following day], neither is it invalidated until the dawn of morning [i.e., if at that time it is not on top of the altar, it is deemed to have been ‘left-over’]. The sacrifice of the feast of the Passover. This refers to the sacrificial portions. From here you derive the law concerning the burning of all fats and limbs of sacrifices [which were burnt on the altar].” In the section of Tzav534 I will explain this with the help of G-d. And with regard to what Rashi wrote about an offering left overnight if it was placed on top of the altar [during the night it is not invalidated] — there is a difference of opinion on this matter in the Gemara,535 and in the opinion of Raba it does become invalidated even if on top of the altar; thus if limbs of a sacrifice were left there [on top of the altar] overnight, and then by accident they were taken down [from the altar to the pavement], they may no longer be taken up. On the other hand, if they were not taken down, then even those limbs that had been left over on the pavement of the Court for many days, and by accident were taken up, do not need to come down [and are burnt upon the altar], as is found in the Chapter “The Altar.”535