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Ramban on Leviticus 23:28/רמב"ן על ויקרא כ״ג:כ״ח

אבְּעֶצֶם הַיּוֹם הַזֶּה אָמְרוּ הַמְפָרְשִׁים שֶׁפֵּרוּשׁוֹ בְּגוּף הַיּוֹם הַזֶּה, וְכֵן "וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ עַד עֶצֶם הַיּוֹם הַזֶּה" (ויקרא כ"ג:י"ד) עַד גּוּף הַיּוֹם, וְכֵן "וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר" (שמות כד י) גּוּף הַשָּׁמַיִם. וְלֹא נוּכַל לְפָרֵשׁ שֶׁיִּרְמֹז אֶל עֶצֶם הַיּוֹם הַזֶּה וְכֹחוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ (ספרי האזינו שלז) בְּפָסוּק "בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ" (בראשית ז יג), "בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא ה' אֶת בְּנֵי יִשְׂרָאֵל" (שמות יב נא), כִּי כָּתוּב (ויקרא כ"ג:ל"ב) "בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב מֵעֶרֶב עַד עֶרֶב", וְכֵן "וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה מִקְרָא קֹדֶשׁ" (ויקרא כ"ג:כ"א) - גַּם הַלַּיְלָה בִּכְלָל. וְהִנֵּה לֹא הִזְכִּיר "בְּעֶצֶם הַיּוֹם הַזֶּה" בְּשַׁבָּת וְלֹא בַּמּוֹעֲדִים, רַק בְּחַג הַשָּׁבוּעוֹת (ויקרא כ"ג:כ"א) וּבְיוֹם הַכִּפּוּרִים (כאן), וְכֵן בְּאִסּוּר הֶחָדָשׁ אָמַר (ויקרא כ"ג:י"ד) "עַד עֶצֶם הַיּוֹם הַזֶּה". וְהַנִּרְאֶה בְּטַעַם הַדָּבָר, כִּי בַּעֲבוּר שֶׁאָמַר בְּשָׁבוּעוֹת "מִיּוֹם הֲבִיאֲכֶם אֶת עֹמֶר הַתְּנוּפָה וְגוֹ' תִּסְפְּרוּ חֲמִשִּׁים יוֹם", וְאָמַר "וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאּוּ" וּגְמַר הָעִנְיָן (ויקרא כ"ג:ט"ו-י"ז), וְהֶאֱרִיךְ לְצַוּוֹת בַּקָּרְבָּנוֹת (ויקרא כ"ג:י"ח-כ'), הֻצְרַךְ לוֹמַר (ויקרא כ"ג:כ"א) "וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה מִקְרָא קֹדֶשׁ", כִּי גּוּף הַיּוֹם הוּא קָדוֹשׁ וְאָסוּר בַּעֲשִׂיַּת מְלָאכָה, וְאֵינֶנּוּ תָּלוּי בָּעֹמֶר וְלֹא בַּקָּרְבָּנוֹת. וְכֵן בְּיוֹם הַכִּפּוּרִים מִפְּנֵי שֶׁאָמַר (ויקרא כ"ג:כ"ז) "וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַה'" וּבְפָרָשַׁת אַחֲרֵי מוֹת תָּלָה עוֹד הַכַּפָּרָה בַּקָּרְבָּנוֹת וּבְשָׂעִיר הַמִּשְׁתַּלֵּחַ, מִפְּנֵי כֵן הֻצְרַךְ לוֹמַר (כאן) וְכָל מְלָאכָה לֹא תַעֲשׂוּ בְּגוּף הַיּוֹם הַזֶּה כִּי יוֹם כִּפֻּרִים הוּא, בְּגוּפוֹ לְכַפֵּר עֲלֵיכֶם מִלְּבַד כַּפָּרַת הַקָּרְבָּנוֹת. וְכֵן "עַד עֶצֶם הַיּוֹם הַזֶּה" בֶּחָדָשׁ (ויקרא כ"ג:י"ד), עַד גּוּף הַיּוֹם הַזֶּה, שֶׁהוּא יוֹם הֲבִיאֲכֶם אֶת קָרְבַּן אֱלֹהֵיכֶם, שֶׁאֲפִלּוּ לֹא יָבֹא הַקָּרְבָּן, הַמִּצְוָה נוֹהֶגֶת בְּגוּף הַיּוֹם הַזֶּה לִהְיוֹת הֶחָדָשׁ אָסוּר לְפָנָיו וּמֻתָּר לְאַחֲרָיו. וְזֶה טַעַם אָמְרוֹ (ויקרא כ"ג:י"ד) "חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם" כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב"ן על ויקרא כ"ג:ט"ז). וּמָצָאנוּ עוֹד שֶׁהִזְכִּיר הַכָּתוּב "בְּעֶצֶם הַיּוֹם הַזֶּה" בְּעִנְיָנִים נִגְזָרִים לְעִתִּים מְזֻמָּנִים, אָמַר בְּנֹחַ "בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ" וְגוֹ' "וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל צִבְאוֹת ה' מֵאֶרֶץ מִצְרָיִם" (שמות יב מא), "וַיְדַבֵּר ה' אֶל מֹשֶׁה בְּעֶצֶם הַיּוֹם הַזֶּה עֲלֵה אֶל הַר הָעֲבָרִים" (דברים לב מח מט), וְהַטַּעַם בְּאֵלּוּ מִפְּנֵי שֶׁיִּתָּכֵן שֶׁהִכְנִיס נֹחַ בַּתֵּבָה קֹדֶם לָכֵן הַרְבֵּה מִן הַחַיָּה וְהָעוֹף; וְכֵן יִתָּכֵן שֶׁיָּצְאוּ מִקְצָת יִשְׂרָאֵל מִמִּצְרַיִם קֹדֶם לָכֵן וּבַיּוֹם הַהוּא נִגְמַר הָעִנְיָן; וְכֵן קֹדֶם לַיּוֹם הַהוּא הָיְתָה צַוָּאָה לְמֹשֶׁה רַבֵּינוּ בָּעֲלִיָּה הַהִיא וּבַיּוֹם הַהוּא עָלָה; לְכָךְ פֵּרֵשׁ הַכָּתוּב בְּכֻלָּן שֶׁהָיוּ בְּגוּף הַיּוֹם הַהוּא, לֹא שֶׁהֻתְחַל בָּהֶם מִתְּחִלָּה וְנִשְׁלַם עִנְיָנָם בַּיּוֹם הַהוּא, רַק הַכֹּל הָיָה בְּגוּף הַיּוֹם הַזֶּה. וְכֵן "בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם" וְגוֹ' (בראשית יז כו), שֶׁנִּמּוֹלוּ עַם רַב בְּיוֹם אֶחָד, לְהַגִּיד זְרִיזוּתוֹ בַּמִּצְוֹת. וְכֵן נִרְאֶה לִי עוֹד כִּי "עֶצֶם" כָּל דָּבָר - כֹּחוֹ וְתָקְפּוֹ, נִגְזַר מִלְּשׁוֹן "כֹּחִי וְעֹצֶם יָדִי" (דברים ח יז), "עֹז וְתַעֲצוּמוֹת" (תהלים סח לו), וְכֵן "זֶה יָמוּת בְּעֶצֶם תֻּמּוֹ" (איוב כא כג) - בְּתֹקֶף שְׁלֵמוּתוֹ. וּבַעֲבוּר שֶׁהָעֲצָמוֹת מוֹסְדוֹת הַגּוּף וְתָקְפּוֹ יִקָּרְאוּ כֵן. וְהִנֵּה "כְּעֶצֶם הַשָּׁמַיִם לָטֹהַר" (שמות כד י), שֶׁטַּהֲרַת הַדָּבָר שֶׁרָאוּ בְּרוּרָה וַחֲזָקָה כְּחֹזֶק טֹהַר הַשָּׁמַיִם. וּלְכָךְ יַזְכִּיר בַּיָּמִים הַנִּזְכָּרִים "עֶצֶם הַיּוֹם", כִּי הָעִנְיָן בָּהֶם בְּעַצְמָם, לֹא בְּדָבָר אַחֵר נוֹסָף בָּהֶם, שֶׁהוּא הַקָּרְבָּנוֹת אֲשֶׁר יַקְרִיבוּ בָּהֶם. וְכֵן אָמַר אוּנְקְלוֹס (תרגום אונקלוס על ויקרא כ"ג:כ"ח) "בִּקְרַן יוֹמָא הָדֵין", בְּקַרְנוֹ שֶׁל יוֹם, בְּגוּפוֹ וְכֹחוֹ, מִלְּשׁוֹן "וְכָל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ" (תהלים עה יא), "מָגִנִּי וְקֶרֶן יִשְׁעִי" (כב ג), כִּי בַּעֲבוּר שֶׁהַכּוֹחַ בַּקַּרְנַיִם יִקְרְאוּ גּוּף הַדָּבָר קַרְנוֹ. וּבִלְשׁוֹן חֲכָמִים (תרומות פ"ז מ"א), מְשַׁלֵּם אֶת הַקֶּרֶן וְאֵינוֹ מְשַׁלֵּם אֶת הַחֹמֶשׁ. וְיֵשׁ גּוֹרְסִין בַּתַּרְגּוּם "בִּכְרַן" בְּכָ"ף, וְהַכֹּל אֶחָד, כִּי בַּכָּתוּב "כּוֹבַע" וְ"קוֹבַע" שָׁוִים, וְיִשְׁתַּמְּשׁוּ חֲכָמִים בְּכָל לְשׁוֹן עַכָּבָה בְּכָ"ף, נִגְזַר מִ"וְלֹא יְעַקְּבֵם כִּי יִשָּׁמַע קוֹלוֹ" (איוב לז ד), וְיֹאמְרוּ מִתְקַשֵּׁט (תוספתא כתובות ז ג) מִן תַּכְשִׁיטִין, וְאָמְרוּ קִרְסְמוּהָ נְמָלִים (פאה פ"ב מ"ז) מִן "יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר" (תהלים פ יד). וְהַנֶּאֱמָר בַּמְּקוֹמוֹת הַנִּזְכָּרִים "בְּעֶצֶם הַיּוֹם הַזֶּה" גַּם כֵּן פֵּרוּשׁוֹ בְּכֹחַ הַיּוֹם הַהוּא, שֶׁהֵם עִנְיָנִים לֹא יֵעָשׂוּ בְּיוֹם אֶחָד כְּמִנְהָגוֹ שֶׁל עוֹלָם. לְפִיכָךְ אָמַר כִּי כָּל הַחַיָּה וְכָל הַבְּהֵמָה וְכָל הָעוֹף וְכָל רוֹמֵשׂ עַל הָאֲדָמָה נֶאֶסְפוּ בְּכֹחַ הַיּוֹם הַהוּא בִּגְזֵרַת הָאֵל עֲלֵיהֶם, כִּי פִּיו הוּא צִוָּה וְרוּחוֹ הוּא קִבְּצָן. וְכֵן לֹא יֵאָסְפוּ שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף וְיֵצְאוּ כְּאִישׁ אֶחָד מֵאֶרֶץ מִצְרַיִם, רַק בְּכֹחַ הַיּוֹם הַנִּגְזָר עָלָיו כֵּן מִפִּי עֶלְיוֹן. וְכֵן בְּעִנְיַן מֹשֶׁה רַבֵּינוּ, לְהַגִּיד כִּי בַּיּוֹם שֶׁנִּצְטַוָּה בַּשִּׁירָה וּכְתָבָהּ וַיְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (דברים לא כב), וַיְכַל לְדַבֵּר אֶת כָּל הַדְּבָרִים הָאֵלֶּה (שם לב מה), נִגְזַר עָלָיו שֶׁיַּעֲלֶה בְּכֹחַ הַיּוֹם הַהוּא שֶׁהַגְּזֵרָה בּוֹ אֶל הַר הָעֲבָרִים, וְאָמַר וְזֹאת הַבְּרָכָה וְעָלָה שָׁם. וְהוּא עִנְיָן רָאוּי לְיָמִים רַבִּים אֲבָל נַעֲשָׂה בְּכֹחוֹ וְעִצּוּמוֹ שֶׁל יוֹם. וְכֵן מִילַת שְׁלֹשׁ מֵאוֹת וּשְׁמֹנָה עָשָׂר אִישׁ בְּיוֹם אֶחָד בְּבֵית אַבְרָהָם מֵה' הוּא. וְאָמַר יְחֶזְקֵאל (ב ג) "הֵמָּה וַאֲבוֹתָם פָּשְׁעוּ בִי עַד עֶצֶם הַיּוֹם הַזֶּה", לְהַכְנִיס הַיּוֹם בַּכְּלָל הַהוּא. וְכֵן "עַד עֶצֶם הַיּוֹם הַזֶּה" דְּחָדָשׁ, שֶׁהוּא עַד וְעַד בִּכְלָל, כִּי גּוּף הַדָּבָר כֹּחוֹ וְתָקְפּוֹ. וְרַבּוֹתֵינוּ דָּרְשׁוּ (תו"כ פרק יד ז ח) מִלְּשׁוֹן "בְּעֶצֶם הַיּוֹם הַזֶּה" דְּמוֹעֲדִים, עִצּוּמוֹ שֶׁל יוֹם, כְּלוֹמַר מֵעֵת צֵאת הַכּוֹכָבִים עַד צֵאתָם בְּלֵיל הַמָּחֳרָת, לְמַעֵט הַתּוֹסֶפֶת שֶׁלָּמְדוּ לְהוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ. וְיִדְרְשׁוּ (בספרי דברים לב מח) בְּנֹחַ וּבִיצִיאַת מִצְרַיִם וּמֹשֶׁה בְּעִצּוּמוֹ שֶׁל יוֹם - בַּחֲצִי הַיּוֹם, כִּדְאִיתָא בְּסִפְרֵי, וּכְתָבוֹ רַשִׁ"י בְּפָרָשַׁת הַאֲזִינוּ (דברים לב מח):

1B’ETZEM’ OF THIS DAY. The commentators³⁸⁹. have said that the meaning of this phrase is “in this selfsame day.” Similarly, and ye shall eat neither bread, nor parched corn, nor fresh ears until ‘etzem’ this day³⁹⁰ means “until this selfsame day.” So also, ‘uch’etzem’ the heaven for clearness³⁹¹ means “the very” heaven. But we cannot interpret that the word b’etzem here alludes to the essence and power of this day³⁹² [which is at daytime], just as our Rabbis have said with reference to the verses: ‘b’etzem’ of this day entered Noah … into the ark³⁹³ [which the Rabbis interpreted to mean³⁹⁴ 332. that because the neighbors threatened to kill him and destroy the ark should they see him entering it, therefore G-d told him to enter it ‘b’etzem’ of this day — in broad daylight]; ‘b’etzem’ of this day the Eternal did bring the children of Israel out of the land of Egypt³⁹⁵ [which the Rabbis similarly interpreted³⁹⁴ 332. “in broad daylight,” because of the previous threats of the Egyptians not to let them go — such an interpretation we cannot assume here], for it is written, and ye shall afflict your souls, in the ninth day of the month at even, from even unto even.³⁹⁶ Similarly, And ye shall make proclamation ‘b’etzem’ of this day a holy assembly³⁹⁷ [stated with reference to the Festival of Weeks] includes the night as well. Now He did not mention this phrase ‘b’etzem’ of this day with reference to the Sabbath nor the festivals, except for the Festival of Weeks and the Day of Atonement, and so also in the prohibition of chadash (the new produce)²⁸⁵ at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). He said until ‘etzem’ of this day.³⁹⁰ The reason for this appears to be that since He had said of the Festival of Weeks, from the day that ye brought the sheaf of the waving … ye shall number fifty days,³⁹⁸, Verses 15-16. Thus one might think that the observance of the festival depends on the doing of the acts prescribed for it, whereas the real meaning is: “from the day that you are to bring” etc. irrespective of whether they can be brought or not, as when the Temple is destroyed. and then He stated, and ye shall present a new meal-offering … Ye shall bring out of your dwellings,³⁹⁹, Verses 16-17. etc., and dealt at length with the commandments of the offerings [in Verses 17-20], therefore it was necessary to state, And ye shall make proclamation ‘b’etzem’ of this day a solemn assembly;³⁹⁷ meaning that the very day is holy and the doing of work is forbidden on it, and it is not dependent upon the sheaf [of the waving brought on the second day of Passover], nor on the offerings. Similarly in the case of the Day of Atonement, since He had said, and ye shall afflict your souls, and ye shall bring an offering made by fire unto the Eternal,⁴⁰⁰, Verse 27. and in the section of Acharei Moth⁴⁰¹ He made the [complete] expiation dependent upon the offerings and on the goat sent [to Azazel],⁴⁰², Verse 22. therefore it was necessary to state here, And ye shall do no manner of work on that very day, for it is a day of atonement in itself to make atonement for you, besides the expiation effected by the offerings. Similarly, until ‘etzem’ of this day³⁹⁰ said in connection with the new produce [means that the prohibition of eating from the new produce continues] up to that very day, which is the day ye have brought the offering of your G-d,³⁹⁰ thus stating that even if the [meal-] offering [of the new barley] has not been brought, the commandment applies to that very day — so that the new produce²⁸⁵ at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). is forbidden before that day and is permissible afterwards. This is the sense of His saying, it is a statute forever throughout your generations in all your dwellings,³⁹⁰ as I have explained.⁴⁰³We further find that Scripture mentions this phrase ‘b’etzem’ of this day in the case of events which have been decreed to come at certain set times. Thus it says of Noah, ‘b’etzem’ of this day entered Noah etc.;³⁹³ [and in case of the exodus it says,] And it came to pass ‘b’etzem’ of this day that all the hosts of the Eternal went out from the land of Egypt;⁴⁰⁴ [and when Moses was ordered to ascend Mount Nebo it says,] And the Eternal spoke unto Moses ‘b’etzem’ of that day, saying: ‘Get thee up into this mountain of Abarim, unto Mount Nebo.’⁴⁰⁵ The reason for this expression in these [three] cases is that it is possible to think that Noah had brought into the ark beforehand many of the beasts and fowls [and on the selfsame day that he finished bringing them into the ark, he himself came in]; likewise it is possible [to think] that some Israelites had left Egypt before that time and on that day the exodus was completed, and so also that the command for Moses our teacher’s ascension was given before that day, and on that day he actually went up. Therefore Scripture explained in all these [three] cases that [the particular events referred to in the verses] all took place on these selfsame days, not that they were started before and finished on those days, but they all happened [completely] on these very days. Similarly, ‘b’etzem’ of this day was Abraham circumcised,⁴⁰⁶ means that many people were circumcised in one day, the verse thus stating Abraham’s zeal in observing the commandments.It further appears to me that the expression “the etzem” of any thing means “its power and strength,” the term being derived from the verses: my power ‘v’otzem’ (and the might) of my hand;⁴⁰⁷ strength ‘v’tha’atzumoth’ (and power).⁴⁰⁸ So also, One dieth ‘b’etzem tumo’⁴⁰⁹ means “in the fulness of his strength.” And since the bones form the structure of the body and its strength, they are so called [atzamoth — from the word otzem, strength]. Thus ‘k’etzem’ the heaven for clearness³⁹¹ means that the purity of that which they saw [at Mount Sinai] was clear and strong, even as is a pure clear heaven. It is for this reason that He mentions about those specific days [of festivals referred to above] the expression etzem hayom, in order to indicate that these matters specified are of the very essence of the days, not because of other things added to them, namely the offerings brought on those days.And so also did Onkelos translate [the word etzem as] “bikran of that day,” which [literally] means “‘in the horn’ of that day,” [i.e.,] in its essence and in its strength, the word bikran being related to these expressions: and all ‘karnei’ (the horns) of the wicked will I cut off;⁴¹⁰ my shield ‘v’keren’ (and the horn of) my salvation;⁴¹¹ for since the strength [of the animal] is in its horns, therefore the substance of a thing is called karno [“its horn” — its strength or essence]. In the language of the Sages we find:⁴¹² “He pays the keren (the principal value) but he does not pay the [added] fifth.” And some texts of Onkelos have bichran [with a chaph instead of bikran with a kuph], but it is all one, for in Scripture kova and chova both mean hat,⁴¹³); 17:5 (chova). See Vol. I, p. 506, where Ramban mentions this princuple briefly, that the kuph and the kaph (or chaph) are often interchangeable. and the Sages always make use of the term akava written with a kaph [meaning “staying”], which is derived from the expression, ‘v’lo y’akveim’ [written with a kuph, and meaning: and He stayeth them not] when His voice is heard.⁴¹⁴ The Rabbis also say mithkasheit [with a kuph]⁴¹⁵ from the word tachshitin [with a chaph, meaning “ornaments”]. They further say: “If ants kors’muha” [with a kuph, meaning “nibbled” the crop],⁴¹⁶ of the root: the boar out of the wood ‘y’chars’menah’ [with a chaph, meaning: doth ravage it].⁴¹⁷ And those other places where the expression ‘b’etzem’ of this day is mentioned also mean: “in the strength of that day,” for they were matters which in the normal course of events could not happen in one day. Therefore Scripture stated that all the beasts and all the cattle and all the fowl and all creeping things upon the earth were gathered by “the power” of that day, by the decree of G-d upon them, for it was His mouth that commanded and the breath thereof it hath gathered them.⁴¹⁸ Similarly, six hundred thousand men on foot, beside children⁴¹⁹ cannot be gathered together and go out as one man from the land of Egypt [all in one day], only by the strength of the day which was so decreed upon it by word of the Supreme One. And so also in the case of Moses our teacher, this expression [‘b’etzem’ of this day] is intended to teach that on the day he was commanded to write this song, and teach it the children of Israel, put it in their mouths,⁴²⁰ and he finished speaking all these words,⁴²¹, 32:45. it was decreed upon him that he go up by the power of that day in which the Divine decree was given, to Mount Abarim, and then he said the section of ‘V’zoth Habrachah’ (And this is the blessing)⁴²², Chapter 33. and afterwards he went up to the mountain — all these activities being matters which would usually take many days, but they were all done by the power and strength of the day. Similarly, that three hundred and twenty men⁴²³ should be circumcised in one day in the house of Abraham was a thing that proceeded from G-d. Now the prophet Ezekiel said, they and their fathers have transgressed against Me, to ‘etzem’ this day,⁴²⁴ in order to include that very day in this group. So also the expression until ‘etzem’ of this day³⁹⁰ of the prohibition of the new produce, means “until and inclusive of this day” [i.e., on the sixteenth of Nisan it is also forbidden to eat of the new produce, before the bringing of the meal-offering of the new barley], for the essence of a thing is its power and strength.And our Rabbis have interpreted the expression ‘b’etzem’ of this day used in connection with the festivals, to mean⁴²⁵ 14:7. “on the day itself,” that is to say, from the time the stars appear until they come out on the following night, thus excluding the additional time which the Sages have deduced must be added from profane unto holy [i.e., before the actual beginning of the festival, and after its actual end]. And in the cases of Noah, and the exodus from Egypt, and Moses’ [death], they interpreted that phrase to mean “in the strength of the day,” [that is] mid-day, as is stated in the Sifre,³⁹⁴ 332. and Rashi wrote it in the section of Ha’azinu.⁴⁰⁵