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Ramban on Leviticus 7:15/רמב"ן על ויקרא ז׳:ט״ו

אוּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו יֵשׁ כָּאן רִבּוּיִין הַרְבֵּה, לְרַבּוֹת חַטָּאת וְאָשָׁם וְאֵיל נָזִיר וַחֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁיִּהְיוּ נֶאֱכָלִין לְיוֹם וְלַיְלָה, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ז':ט"ו). וְאֵין זֶה נָכוֹן שֶׁחֲגִיגַת אַרְבָּעָה עָשָׂר נֶאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד כִּשְׁאָר שְׁלָמִים, וְכֵן שָׁנִינוּ בְּמַסֶּכֶת פְּסָחִים (פסחים ע"א), "אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן" (דברים טז ד) בַּחֲגִיגַת אַרְבָּעָה עָשָׂר הַכָּתוּב מְדַבֵּר שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד, שֶׁכְּשֶׁהוּא אוֹמֵר (שם) "בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר" הֲרֵי בֹּקֶר שֵׁנִי אָמוּר. וְרַשִׁ"י עַצְמוֹ כָּתַב זֶה בְּסֵדֶר רְאֵה אָנֹכִי (שם). אֲבָל בְּכָאן סָבַר הָרַב כְּדִבְרֵי בֶּן תֵּימָא (פסחים ע), דְּאָמַר חֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁהִיא בָּאָה עִם הַפֶּסַח הֲרֵי הִיא כַּפֶּסַח וְנֶאֱכֶלֶת לְיוֹם וְלַיְלָה, וְאֵינָהּ נֶאֱכֶלֶת אֶלָּא צָלִי עַד חֲצוֹת וְאֵינָהּ נֶאֱכֶלֶת אֶלָּא בַּלַּיְלָה, אֲבָל לְדִבְרֵי בֶּן תֵּימָא אֵינָהּ בָּאָה בְּרִבּוּיִין הַלָּלוּ, אֶלָּא שֶׁהִיא כַּפֶּסַח לְכָל דָּבָר, וְאֵינָהּ בָּאָה אֶלָּא מִן הַצֹּאן וְזָכָר וּבֶן שָׁנָה, מִדִּכְתִיב (שמות לד כה) "וְלֹא יָלִין לַבֹּקֶר זֶבַח חַג הַפָּסַח" וְכו' כִּדְאִיתָא הָתָם. אֲבָל כָּתַב הָרַב זֶה מִבָּרַיְתָא הַשְּׁנוּיָה בְּתוֹרַת כֹּהֲנִים (פרק יב א), דְּקָתָנֵי "וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו בְּיוֹם קָרְבָּנוֹ יֵאָכֵל", הֲרֵי זֶה בָּא לְלַמֵּד עַל הַנֶּאֱכָלִין לְיוֹם אֶחָד שֶׁיִּהְיוּ נֶאֱכָלִין לְיוֹם אֶחָד, אֵין לִי אֶלָּא תּוֹדָה, וּמִנַּיִן לְרַבּוֹת הַלֶּחֶם, תַּלְמוּד לוֹמַר "קָרְבָּנוֹ", וּמִנַּיִן לְרַבּוֹת אֶת הַוְּלָדוֹת וְאֶת הַתְּמוּרוֹת, תַּלְמוּד לוֹמַר "וּבְשַׂר", וּמִנַּיִן לְרַבּוֹת חַטָּאוֹת וַאֲשָׁמוֹת, תַּלְמוּד לוֹמַר "זֶבַח", וּמִנַּיִן לְרַבּוֹת שַׁלְמֵי נָזִיר וּשְׁלָמִים הַבָּאִים מֵחֲמַת הַפֶּסַח, תַּלְמוּד לוֹמַר "שְׁלָמָיו", זוֹ הִיא הַבָּרַיְתָא הַזּוֹ, וּפֵרֵשׁ הָרַב בִּשְׁלָמִים הַבָּאִים מֵחֲמַת הַפֶּסַח שֶׁהִיא חֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁהִיא בָּאָה עִם הַפֶּסַח. וְכֵן מָצָאתִי בְּמַסֶּכֶת פְּסָחִים בְּפֶרֶק מִי שֶׁהָיָה (צו), שֶׁפֵּרֵשׁ בִּשְׁנֵי לְשׁוֹנוֹת בִּשְׁלָמִים הַבָּאִים מֵחֲמַת הַפֶּסַח, וְכָתַב לָשׁוֹן אַחֵר חֲגִיגַת אַרְבָּעָה עָשָׂר, וְזוֹ שָׁמַעְתִּי. וְסָמַךְ הָרַב בְּכָאן עַל שְׁמוּעָתוֹ. וְאֵין הַדָּבָר כֵּן, אֶלָּא שְׁלָמִים הַבָּאִים מֵחֲמַת הַפֶּסַח הַיְנוּ מוֹתַר הַפֶּסַח, כְּגוֹן תְּמוּרָתוֹ וּפֶסַח שֶׁנִּתְכַּפְּרוּ בְּעָלָיו בְּאַחֵר, דְּכֵיוָן שֶׁמִּתְּחִלָּתוֹ אֵינוֹ נֶאֱכָל אֶלָּא לְיוֹם וָלַיְלָה אַף סוֹפוֹ כֵן, אֲבָל חֲגִיגַת אַרְבָּעָה עָשָׂר נֶאֱכֶלֶת הִיא לִשְׁנֵי יָמִים כְּדִבְרֵי חֲכָמִים. וְכֵן שָׁנִינוּ בְּתוֹרַת כֹּהֲנִים בְּאוֹתָהּ בָּרַיְתָא גוּפָהּ, דְּקָתָנֵי סוֹפָהּ (הל' ו), "וּמִמָּחֳרָת" הֲרֵי זֶה בָּא לְלַמֵּד עַל הַנֶּאֱכָלִים לִשְׁנֵי יָמִים שֶׁיִּהְיוּ נֶאֱכָלִים לִשְׁנֵי יָמִים, אֵין לִי אֶלָּא שְׁלָמִים, מִנַּיִן לְרַבּוֹת אֶת הַחֲגִיגָה שֶׁבָּאָה בִּזְמַנָּהּ וְכו', אֲרַבֶּה אֶת הַחֲגִיגָה שֶׁבָּאָה בִּזְמַנָּהּ, מִנַּיִן לַחֲגִיגָה הַבָּאָה עִם הַפֶּסַח וְכוּ':

1AND 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,¹⁰⁹) 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,¹¹⁰ 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:¹¹¹ “Neither shall any of the flesh, which thou offerest on the first day at even, remain all night until the morning.¹¹² 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,¹¹³) 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.”¹¹⁴ (until the morning) must perforce refer to the morning of the second day. Rashi himself wrote this in the Seder R’eih Anochi.¹¹² Here, however, the Rabbi [Rashi] follows the words of Ben Teima,¹¹¹ who says that the Festal-offering of the fourteenth of Nisan which comes with the Passover-offering,¹¹⁰ 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,¹¹⁵ since it is written, Neither shall the offering of the feast of the Passover be left unto the morning,¹¹⁶ [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.¹¹⁷.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 Beraitha¹¹⁸ Note 65. taught in the Torath Kohanim,¹¹⁹ 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,¹⁰⁹) 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 Beraitha¹¹⁸ Note 65. [taught in the Torath Kohanim]. Now the Rabbi [Rashi] explained¹²⁰ 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),¹²¹ 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,¹²² 4:10). such as where the owners substituted another one for it, or where the owners of a Passover-offering fulfilled their duty¹²³ (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 Beraitha¹¹⁹ 12:1. at the end thereof: “And on the morrow.¹²⁴ 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].