Midrash · Halachah
Sifrei Devarim 128/ספרי דברים קכ״ח
א(דברים טז א) וְעָשִׂיתָ פֶּסַח, שֶׁתְּהֵא עֲשִׂיָּתוֹ לְשֵׁם פֶּסַח; שֶׁאִם שְׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ – פָּסוּל.
1Pisqa’ 1284081. “To celebrate the Passover (pesakh) for HASHEM your God” (Dt. 16:1)—so that its preparations should be entirelyfor the sake of [slaughtering and eating] the Paschal lamb (pesakh).For if he slaughtered itunder a different name [e.g, as a Communion-offering]it is disqualified.
באֵין לִי אֶלָּא שְׁחִיטָתוֹ; מִנַּיִן לְרַבּוֹת קִבּוּל דָּמוֹ וּזְרִיקַת דָּמוֹ? תַּלְמוּד לוֹמַר: וְעָשִׂיתָ. יָכוֹל שֶׁאֲנִי מְרַבֶּה צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו? תַּלְמוּד לוֹמַר (דברים טז ב): ״וְזָבַחְתָּ״. זְבִיחָה בִּכְלָל הָיְתָה, וְלָמָּה יָצְאָה? לְהַקִּישׁ אֵלֶיהָ: מָה זְבִיחָה מְיֻחֶדֶת, שֶׁהִיא לְשֵׁם עֲבוֹדָה – יָצְאוּ אֵלּוּ, שֶׁאֵינָן לְשֵׁם עֲבוֹדָה.
2I might infer only thatone who [intended to] slaughter it under a different name[disqualifies the Paschal lamb from being eaten].On what basis do I know to include[a change of intention while]receiving its blood and sprinkling its blood?409The Teaching states:“To celebrate” (`asita;410 at Pisqa’ 129.1 Dt. 16:1)—[to perform the rite with full mindfulness].Is it possible that I should include [as disqualifications]roasting it and rinsing its innards [under a different name]?The Teaching states:“And you shall slaughter” (Dt. 16:2)—[only acts intrinsic to sacrifice411 disqualify the offeringif they are performed under a different name].Now, slaughtering [the lamb] could have been incorporated[under the rule of other sacrificial rites].So why is it singled out for special mention?To use it for comparison:Seeing that slaughter is distinctive,in that it must be done for the sake of the correct service—these other acts [like rinsing the meat] are excluded,for they need not be done for the sake of the correct service.412, 11. F:186, n.4 offers a list of tannaitic passages that share the form and substance of M. Pes. 5:2. See also Pisqa’ 129.1, which is virtually identical to 128.1 but for key shifts in the focus on sacrificial rites.
גלַה׳ אֱלֹהֶיךָ – לַשֵּׁם הַמְיֻחָד.
3“For HASHEM your God” (Dt. 16:1)—[only the acts intrinsic to slaughter must be performed]for the sake of the Unique Name!413
דכִּי בְּחֹדֶשׁ הָאָבִיב – חֹדֶשׁ שֶׁהוּא כָּשֵׁר: לֹא חַם וְלֹא צוֹנֵן, וְכֵן הוּא אוֹמֵר (תהלים סח ז): ״אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת״.
42. “Since in the month of Aviv” (Dt. 16:1)—an appropriate (kasher) month,neither too hot nor too cold!And so He says:“God houses the lonesome in a home, and liberates prisoners at the right moment” (kosharot;414 as “prosperity.” My translation attempts to capture in English the assonance with kasher, which the midrashist surely has intended to exploit. Ps. 68:7).415, 16.
ההוֹצִיאֲךָ אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה, וְכִי בַלַּיְלָה יָצְאוּ? וַהֲלֹא לֹא יָצְאוּ אֶלָּא בַּיּוֹם, שֶׁנֶּאֱמַר (במדבר לג ג): ״מִמָּחֳרַת הַפֶּסַח״! אֶלָּא מְלַמֵּד שֶׁנִּגְאֲלוּ בַּלַּיְלָה.
5“HASHEM your God delivered you from Egypt at night” (Dt. 16:1).Now, did they go out of Egypt at night?Didn’t they actually go out during the day?For it is said:“On the day following the Passover the Israelites left.” (Nu. 33:3)This teaches that they were liberated at night[but left the next day].