(Exodus 23:13) "And everything that I have spoken of to you, you shall observe": What is the intent of this? From (Ibid. 20:11) "You shall not perform any labor," I know only of labor per se. Whence do I derive (the same for) shvuth (things bordering on labor)? From "Everything that I have spoken of to you, you shall observe."
"And the name of other gods you shall not mention": You shall not swear to a gentile by his god. "And the name of other gods you shall not mention": Do not make a meeting house for him, or determine where he lives by reference to (a locale of) idolatry, or arrange to meet him by a certain idol.
R. Nathan says: It is written (Genesis 11:4) "Come, let us build for ourselves a city … and make for ourselves a name." Just as here "name" is identified with idolatry, so, there, "name" connotes idolatry. Rebbi says: "And the name of other gods you shall not mention"
— in praise. But (you do mention it) in derogation, viz. (Devarim 7:26) "Abominate shall you abominate it." Idolatry is mentioned in derogation: "cherem," "sheketz," "toevah," "pesel," "masechah," "elilim," terafim," "atzabim," "gilulim," "shikutzim." But the L–rd is mentioned in praise: "Kel," "Elokim," "Shakkai," "Tzevakoth," "Ehyeh asher Ehyeh," "Chanun," "Rachum," "Erech Apayim," "Rav chesed ve'emeth." (Psalms 92:16) "to say that the L–rd is just — my Rock, in whom there is no flaw."
(Exodus 23:14) "Three festivals shall you celebrate for Me in the year": What is the intent of this? Because it is written (Ibid. 17) "Three times, etc.", I might think at whatever place or time that one wishes; it is, therefore, written (Devarim 16:16) "on the festival of Matzoth, and the festival of Shavuoth, and the festival of Succoth." (Exodus 23:17) "shall be seen" (yod, resh, alef, heh, [which can also be read as "shall see"])
— to exclude the blind. "your males": to exclude women. "all your males": to exclude tumtum (one of indeterminate sex) and a hermaphrodite. (Devarim 31:11) "You shall read this Torah in the presence of all of Israel in their ears" — to exclude the deaf. (Ibid. 16:11) "And you shall rejoice" — to exclude one who is sick or a minor. (Ibid.) "before the L–rd your G–d" — to exclude one who is unclean
(Exodus 23:15) "the festival of Matzoth shall you keep": From here R. Yehudah b. Betheira adduced: "as I commanded you, at the appointed time in the month of aviv" — Years are intercalated so that the festival (Pesach) falls out only in the month of aviv, (when the grain begins to ripen).
"they shall not appear before Me empty-handed": but with sacrifices. You say with sacrifices, but perhaps with money? It follows (that it is with sacrifices), viz.: "Rejoicing" is written (here) in respect to man, and "rejoicing" is written in respect to peace-offerings. Just as there, with sacrifices, so, here, with sacrifices.
Variantly: "They shall not appear before Me empty-handed": but with burnt-offerings. But perhaps, with peace-offerings. It follows (that it is with burnt-offerings), viz.: "Rejoicing" is written (here) in respect to men, and "rejoicing" is written in respect to peace-offerings. Just as "rejoicing" vis-à-vis men is with something that is fit for men (i.e., peace-offerings, of which a man eats) so, "rejoicing" vis-à-vis Heaven is with something that is (uniquely) "fit" for Heaven (i.e., burnt-offerings). It would not be fitting that your table be full ad the "table" of your Master, empty.
(Exodus 23:16) "And the festival of the harvest (Shavuoth) the (time of bringing the) first-fruits of your labor": The three festivals are mentioned in the section of shevi'ith to teach that (in the shemitah year) the three festivals are not to be dislodged from their proper times (though these times correspond to those of planting, harvesting, etc., operations which are suspended in the shemitah year).
(Exodus 23:17) "in the presence of the Master, the L–rd": What, then, is the intent of (Ibid. 34:23) "the G–d of Israel"? It is with Israel that He especially unifies His name.
Similarly, (Devarim 6:4) "Hear, O Israel, the L–rd our G–d, the L–rd is One." Is it not already written "the L–rd our G–d." Why, then, "the L–rd is One"? It is with us that He especially unifies His name. nding which I have unified My name only with My people, Israel.
Similarly (II Kings 21:12) "Therefore, thus said the L–rd the G–d of Israel." Is it not already written (Jeremiah 32:27) "the "God of all flesh"? Why, then, "the G–d of Israel"? It is with Israel that He especially unifies His name.
Similarly, (Psalms 50:7-8) "Hear, My people, and I will speak; Israel, and I will exhort you. I am G–d, your G–d. I will not rebuke you for (remissness in) your sacrifices and (because) your burnt-offerings are (not) constantly before Me." I am G–d to all who enter the world, notwithstanding which I have unified My name only with My people, Israel.
(Exodus 23:18) "You shall not slaughter in the presence of chametz the blood of My sacrifice": You shall not slaughter the Pesach offering while chametz is still present. These are the words of R. Yishmael. R. Akiva says: This tells me only of slaughtering. Whence do I derive (the same for) sprinkling (of the blood)? From (Devarim 12:27) "the blood of your sacrifices," (which equates the sprinkling of the blood with the sacrificing.) R. Yehudah says ("My sacrifice") — the sacrifice which is all Mine (i.e., which is entirely consumed). Which is that? The (afternoon) tamid, (which may not be slaughtered on Pesach eve in the presence of chametz.)
"and there shall not remain (unplaced on the altar) the fat of My festival offering until morning": Scripture (here) comes to teach about the fats that they are rendered unfit by remaining on the floor overnight. [At this point, there is a discrepancy in readings (see Yalkut Shimoni.)]
(שמות כג,יג) ["וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ, וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ, לֹא יִשָּׁמַע עַל פִּיךָ."] "וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות כו,לה) "וְשַׂמְתָּ אֶת הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת, וְאֶת הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן, עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה, וְהַשֻּׁלְחָן תִּתֵּן עַל צֶלַע צָפוֹן." אִם שִׁנָּן, הוּא עוֹבֵר בְּ'לֹא תַּעֲשֶׂה'. לְכָךְ נֶאֱמַר: (שמות כג,יג) "וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ".
(Exodus 23:13) "And everything that I have spoken of to you, you shall observe": What is the intent of this? From (Ibid. 20:11) "You shall not perform any labor," I know only of labor per se. Whence do I derive (the same for) shvuth (things bordering on labor)? From "Everything that I have spoken of to you, you shall observe."
רַבִּי מֵאִיר אוֹמֵר: לַעֲשׁוֹת דִּבְרֵי תוֹרָה עָלֶיךָ חוֹבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: לַעֲשׁוֹת מִצְווֹת 'עֲשֵׂה' וּמִצְווֹת 'לֹא תַעֲשֶׂה'. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אֵין לִי אֶלָּא מַה שֶּׁפָּרַט הַכָּתוּב, וּשְׁאָר כָּל דִּקְדּוּקֵי פָרָשָׁה מְנַיִן? תִּלְמֹד לוֹמַר: (שמות כג,יג) "וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ".
דָּבָר אַחֵר: "וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ", לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (דברים ה,יג) "לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ", אֵין לִי אֶלָּא דְּבָרִין שֶׁהֵן מִשֵּׁם מְלָאכָה, וּדְבָרִין שֶׁהֵן מִשֵּׁם שְׁבוּת, מְנַיִן? תִּלְמֹד לוֹמַר: (שמות כג,יג) "וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ", לְהָבִיא דְּבָרִין שֶׁהֵן מִשֵּׁם שְׁבוּת.
"וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ", שֶׁלֹּא תַּשְׁבִּיעַ לְגוֹי בְּיִרְאָתוֹ. "לֹא יִשָּׁמַע עַל פִּיךָ." שֶׁלֹּא תִּשָּׁבַע לוֹ בְיִרְאָתוֹ. דָּבָר אַחֵר: שֶׁלֹּא תַעֲשֶׂנּוּ בֵּית וַעַד. לֹא תֹאמַר לוֹ: אֵיכָן אַתְּ שָׁרוּי? בִּמְקוֹם עֲבוֹדָה זָרָה פְּלוֹנִית. אֵיכָן אַתְּ מַמְתִּין לוֹ? אֵצֶל עֲבוֹדָה זָרָה פְּלוֹנִית.
"And the name of other gods you shall not mention": You shall not swear to a gentile by his god. "And the name of other gods you shall not mention": Do not make a meeting house for him, or determine where he lives by reference to (a locale of) idolatry, or arrange to meet him by a certain idol.
רַבִּי נָתָן אוֹמֵר: "וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ", לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (בראשית יא,ד) "וַיֹּאמְרוּ: הָבָה נִבְנֶה לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם, וְנַעֲשֶׂה לָּנוּ שֵׁם, פֶּן נָפוּץ עַל פְּנֵי כָל הָאָרֶץ." הַשֵּׁם הָזֶה, אֵין אָנוּ יוֹדְעִים מַה הוּא. נֶאֱמַר כָּן "וְשֵׁם", וְנֶאֱמַר לְהַלָּן (בראשית יא,ד) "שֵׁם". מַה "שֵׁם" הָאָמוּר לְהַלָּן בַּעֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר, אַף "שֵׁם" הָאָמוּר כָּן, בַּעֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר.
R. Nathan says: It is written (Genesis 11:4) "Come, let us build for ourselves a city … and make for ourselves a name." Just as here "name" is identified with idolatry, so, there, "name" connotes idolatry. Rebbi says: "And the name of other gods you shall not mention"
דָּבָר אַחֵר: "וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ", לִשְׁבָח. אוֹ אַף לֹא לִגְנַאי? תִּלְמֹד לוֹמַר: (דברים ז,כו) "שַׁקֵּץ תְּשַׁקְּצֶנּוּ, וְתַעֵב תְּתַעֲבֶנּוּ, כִּי חֵרֶם הוּא." עֲבוֹדָה זָרָה קְרוּאָה לְשׁוֹן פִּגְמָה:*פִּגְמָה: פגם. חֵרֶם, שֶׁקֶץ, תּוֹעֵבָה, פֶּסֶל, מַסֵּכָה, מַצֵּבָה, אֱלִילִים, עֲצַבִּים, תְּרָפִים, גִּלּוּלִים, שִׁקּוּצִים, חַמָּנִים, אֲשֵׁרִים.*חַמָּנִים: מצבות לעבודת השמש. אֲבָל הַקֹּדֶשׁ בָּרוּךְ הוּא קָרוּי כַּמָּה שֵׁמוֹת לִשְׁבָח. קָרוּי לְשֵׁם שִׁבְחוֹ: אֵל, אֱלֹהִים, יָהּ, שַׁדַּי, צְבָאוֹת, אֶהְיֶה אֲשֶׁר אֶהְיֶה, חַנּוּן וְרַחוּם, אֶרֶךְ אַפַּיִם וְרַב חֶסֶד, (תהלים צב,טז) "לְהַגִּיד כִּי יָשָׁר יי, צוּרִי וְלֹא עַוְלָתָה בּוֹ."
— in praise. But (you do mention it) in derogation, viz. (Devarim 7:26) "Abominate shall you abominate it." Idolatry is mentioned in derogation: "cherem," "sheketz," "toevah," "pesel," "masechah," "elilim," terafim," "atzabim," "gilulim," "shikutzim." But the L–rd is mentioned in praise: "Kel," "Elokim," "Shakkai," "Tzevakoth," "Ehyeh asher Ehyeh," "Chanun," "Rachum," "Erech Apayim," "Rav chesed ve'emeth." (Psalms 92:16) "to say that the L–rd is just — my Rock, in whom there is no flaw."
(שמות כג,יד) "שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה." לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות כג,יז) "שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ", שׁוֹמֵעַ אֲנִי, בְּכָל זְמַן שֶׁיִּרְצֶה! תִּלְמֹד לוֹמַר: (דברים טז,טז) "בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת". אַתָּה אוֹמֵר "בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת", אוֹ בְחַג הַמַּצּוֹת שָׁלֹשׁ פְּעָמִין, וּבְחַג הַשָּׁבֻעוֹת שָׁלֹשׁ פְּעָמִין, וּבְחַג הַסֻּכּוֹת שָׁלֹשׁ פְּעָמִין? תִּלְמֹד לוֹמַר: (שמות כג,יד) "שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה."
(Exodus 23:14) "Three festivals shall you celebrate for Me in the year": What is the intent of this? Because it is written (Ibid. 17) "Three times, etc.", I might think at whatever place or time that one wishes; it is, therefore, written (Devarim 16:16) "on the festival of Matzoth, and the festival of Shavuoth, and the festival of Succoth." (Exodus 23:17) "shall be seen" (yod, resh, alef, heh, [which can also be read as "shall see"])
"שָׁלֹשׁ רְגָלִים", הַמְהַלְּכִין בְּרַגְלֵיהֶן, לְהוֹצִיא אֶת הַחִגְּרִין. "יֵרָאֶה", לְהוֹצִיא אֶת הַסּוֹמִין. "זְכוּרְךָ", לְהוֹצִיא אֶת הַנָּשִׁין. "כָּל זְכוּרְךָ", לְהוֹצִיא טוֹמְטוֹם וְאַנְדְּרוֹגִינוֹס. (דברים לא,יא) "תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת נֶגֶד כָּל יִשְׂרָאֵל", לְהוֹצִיא גֵּרִין וַעֲבָדִין. (דברים לא,יא) "בְּאָזְנֵיהֶם", לְהוֹצִיא אֶת הַחֵרְשִׁין. (דברים טז,יא) "וְשָׂמַחְתָּ", לְהוֹצִיא אֶת הַחוֹלֶה וְהַקָּטָן. (דברים טז,יא) "לִפְנֵי יי אֱלֹהֶיךָ", לְהוֹצִיא אֶת הַטָּמֵא.
— to exclude the blind. "your males": to exclude women. "all your males": to exclude tumtum (one of indeterminate sex) and a hermaphrodite. (Devarim 31:11) "You shall read this Torah in the presence of all of Israel in their ears" — to exclude the deaf. (Ibid. 16:11) "And you shall rejoice" — to exclude one who is sick or a minor. (Ibid.) "before the L–rd your G–d" — to exclude one who is unclean
מִכָּן אָמָרוּ: (משנה חגיגה א,א) "הַכֹּל חַיָּבִין בָּרְאִיָּה חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן, וְטוֹמְטוֹם וְאַנְדְּרוֹגִינוֹס, הַחִגֵּר וְהַסּוֹמֵא, הַחוֹלֶה וְהַזָּקֵן."
— whence they ruled: All are obligated "to be seen" except a deaf-mute, a retard, a tumtum, a hermaphrodite, one who is blind, or sick, or aged.
(שמות כג,טו) "אֶת חַג הַמַּצּוֹת תִּשְׁמֹר, שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת, כַּאֲשֶׁר צִוִּיתִךָ, לְמוֹעֵד חֹדֶשׁ הָאָבִיב, כִּי בוֹ יָצָאתָ מִמִּצְרָיִם, וְלֹא יֵרָאוּ פָנַי רֵיקָם." מִכָּן הָיָה רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: "כַּאֲשֶׁר צִוִּיתִךָ", אַל תְּהֵי מֵבִיא אֶלָּא בְּחֹדֶשׁ הָאָבִיב.
(Exodus 23:15) "the festival of Matzoth shall you keep": From here R. Yehudah b. Betheira adduced: "as I commanded you, at the appointed time in the month of aviv" — Years are intercalated so that the festival (Pesach) falls out only in the month of aviv, (when the grain begins to ripen).
"וְלֹא יֵרָאוּ פָנַי רֵיקָם", בִּזְבָחִים. אַתָּה אוֹמֵר בִּזְבָחִים, אוֹ אֵינוֹ אֶלָּא בִּכְסָפִין? הֲרֵי אַתְּ דָּן: נֶאֶמְרָה שִׂמְחָה בָּאָדָם, נֶאֶמְרָה שִׂמְחָה בַּשָּׁמַיִם, מַה שִּׂמְחָה הָאֲמוּרָה בָאָדָם בִּזְבָחִין, אַף שִּׂמְחָה הָאֲמוּרָה בַשָּׁמַיִם בִּזְבָחִין.
"they shall not appear before Me empty-handed": but with sacrifices. You say with sacrifices, but perhaps with money? It follows (that it is with sacrifices), viz.: "Rejoicing" is written (here) in respect to man, and "rejoicing" is written in respect to peace-offerings. Just as there, with sacrifices, so, here, with sacrifices.
דָּבָר אַחֵר: "וְלֹא יֵרָאוּ פָנַי רֵיקָם", בְּעוֹלוֹת. אַתָּה אוֹמֵר בְּעוֹלוֹת, אוֹ אֵינוֹ אֶלָּא בִּשְׁלָמִים? הֲרֵי אַתְּ דָּן: נֶאֶמְרָה שִׂמְחָה בָּאָדָם, וְנֶאֶמְרָה שִׂמְחָה בַּשָּׁמַיִם; מַה שִּׂמְחָה הָאֲמוּרָה בָאָדָם, דָּבָר שֶׁרָאוּי לָבֹא בִּידֵי אָדָם, אַף שִׂמְחָה הָאֲמוּרָה בַשָּׁמַיִם, דָּבָר שֶׁרָאוּי לָבֹא בִּידֵי שָׁמַיִם, אֵינוֹ בְדִין שֶׁיְּהֵי שֻׁלְחָנָךְ מָלֵא, וְשֻׁלְחָן קוֹנָךְ רֵיקָם.
Variantly: "They shall not appear before Me empty-handed": but with burnt-offerings. But perhaps, with peace-offerings. It follows (that it is with burnt-offerings), viz.: "Rejoicing" is written (here) in respect to men, and "rejoicing" is written in respect to peace-offerings. Just as "rejoicing" vis-à-vis men is with something that is fit for men (i.e., peace-offerings, of which a man eats) so, "rejoicing" vis-à-vis Heaven is with something that is (uniquely) "fit" for Heaven (i.e., burnt-offerings). It would not be fitting that your table be full ad the "table" of your Master, empty.
(שמות כג,טז) "וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה, וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה, בְּאָסְפְּךָ אֶת מַעֲשֶׂיךָ מִן הַשָּׂדֶה." נֶאֱמַר שָׁלֹשׁ רְגָלִים בַּשְּׁבִיעִית, שֶׁלֹּא יִסְתָּרְסוּ שְׁלֹשָׁה רְגָלִים מִמְּקוֹמָן.
(Exodus 23:16) "And the festival of the harvest (Shavuoth) the (time of bringing the) first-fruits of your labor": The three festivals are mentioned in the section of shevi'ith to teach that (in the shemitah year) the three festivals are not to be dislodged from their proper times (though these times correspond to those of planting, harvesting, etc., operations which are suspended in the shemitah year).
(שמות כג,יז) "שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה, יֵרָאֶה כָּל זְכוּרְךָ אֶל פְּנֵי הָאָדֹן יי." לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר (שמות כג,יז) "אֶל פְּנֵי הָאָדֹן יי." וּמַה תִּלְמֹד לוֹמַר (שמות לד,כג) "אֱלֹהֵי יִשְׂרָאֵל"? אֶלָּא עַל יִשְׂרָאֵל יִחֵד שְׁמוֹ בְּיוֹתֵר.
(Exodus 23:17) "in the presence of the Master, the L–rd": What, then, is the intent of (Ibid. 34:23) "the G–d of Israel"? It is with Israel that He especially unifies His name.
כַּיּוֹצֵא בוֹ: (דברים ו,ד) "שְׁמַע יִשְׂרָאֵל, יי אֱלֹהֵינוּ יי אֶחָד", לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר "יי אֱלֹהֵינוּ"? וּמַה תִּלְמֹד לוֹמַר "יי אֶחָד"? אֶלָּא עָלֵינוּ יִחֵד שְׁמוֹ בְּיוֹתֵר.
Similarly, (Devarim 6:4) "Hear, O Israel, the L–rd our G–d, the L–rd is One." Is it not already written "the L–rd our G–d." Why, then, "the L–rd is One"? It is with us that He especially unifies His name. nding which I have unified My name only with My people, Israel.
כַּיּוֹצֵא בוֹ: (ירמיה לב,יד) "כֹּה אָמַר יי צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל", לָמָּה נֶאֱמַר? (ירמיה לב,כז) "הִנֵּה אֲנִי יי אֱלֹהֵי כָּל בָּשָׂר". וּמַה תִּלְמֹד לוֹמַר "אֱלֹהֵי יִשְׂרָאֵל"? אֶלָּא עַל יִשְׂרָאֵל יִחֵד שְׁמוֹ בְּיוֹתֵר.
Similarly (II Kings 21:12) "Therefore, thus said the L–rd the G–d of Israel." Is it not already written (Jeremiah 32:27) "the "God of all flesh"? Why, then, "the G–d of Israel"? It is with Israel that He especially unifies His name.
כַּיּוֹצֵא בוֹ: (תהלים נ,ז-י) "שִׁמְעָה עַמִּי, וַאֲדַבֵּרָה, יִשְׂרָאֵל, וְאָעִידָה בָּךְ! אֱלֹהִים אֱלֹהֶיךָ אָנֹכִי". אֱלֹהִים אֲנִי לְכָל בָּאֵי הָעוֹלָם, אַף עַל פִּי כֵן, לֹא יִחַדְתִּי שְׁמִי אֶלָּא עַל יִשְׂרָאֵל.
Similarly, (Psalms 50:7-8) "Hear, My people, and I will speak; Israel, and I will exhort you. I am G–d, your G–d. I will not rebuke you for (remissness in) your sacrifices and (because) your burnt-offerings are (not) constantly before Me." I am G–d to all who enter the world, notwithstanding which I have unified My name only with My people, Israel.
(שמות כג,יח) ["לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי, וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר."] "לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי", לֹא תִשְׁחַט אֶת הַפֶּסַח וְחָמֵץ קַיָּם. דִּבְרֵי רַבִּי יִשְׁמָעֵאל. אֵין לִי אֶלָּא זְבִיחָה, זְרִיקָה מְנַיִן? תִּלְמֹד לוֹמַר "דַּם זִבְחִי". רַבִּי יְהוּדָה אוֹמֵר: הַזֶּבַח שֶׁכֻּלּוֹ שֶׁלּוֹ, וְאֵיזֶה זֶה? זֶה תָּמִיד.
(Exodus 23:18) "You shall not slaughter in the presence of chametz the blood of My sacrifice": You shall not slaughter the Pesach offering while chametz is still present. These are the words of R. Yishmael. R. Akiva says: This tells me only of slaughtering. Whence do I derive (the same for) sprinkling (of the blood)? From (Devarim 12:27) "the blood of your sacrifices," (which equates the sprinkling of the blood with the sacrificing.) R. Yehudah says ("My sacrifice") — the sacrifice which is all Mine (i.e., which is entirely consumed). Which is that? The (afternoon) tamid, (which may not be slaughtered on Pesach eve in the presence of chametz.)
"וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר." בָּא הַכָּתוּב לְלַמֵּד עַל הַחֲלָבִין, שֶׁיְּהוּ נִפְסָלִים בְּלִינָה עַל גַּבֵּי הָרִצְפָּה. וְזָכִיתִי לָדוּן עַל אֵבָרִין: הוֹאִיל וַחֲלָבִים מַתָּנָה לָאִשִּׁים, וְאֵבָרִין מַתָּנָה לָאִשִּׁים,*לָאִשִּׁים: לאש שעל גבי המזבח, להיות מוקטרים עליה. אִם לָמַדְתָּ עַל חֲלָבִין, שֶׁהֵן נִפְסָלִין בְּלִינָה עַל גַּבֵּי הָרִצְפָּה, יָכֹל אַף אֵבָרִין יְהוּ נִפְסָלִין בְּלִינָה עַל גַּבֵּי הַמַּעֲרָכָה? וּמַה תִּלְמֹד לוֹמַר (ויקרא ו,ב) "כָּל הַלַּיְלָה עַד הַבֹּקֶר"? עַל גַּבֵּי הַמַּעֲרָכָה.
"and there shall not remain (unplaced on the altar) the fat of My festival offering until morning": Scripture (here) comes to teach about the fats that they are rendered unfit by remaining on the floor overnight. [At this point, there is a discrepancy in readings (see Yalkut Shimoni.)]
אַחַר שֶׁלָּמַדְתָּ עַל הָאֵבָרִין, שֶׁאֵינָן נִפְסָלִין בְּלִינָה עַל גַּבֵּי הַמַּעֲרָכָה,*כ. שורה שנייה, עַל גַּבֵּי הַמַּעֲרָכָה: בגניזה הנוסח הוא "עַל גַּבֵּי הָרִצְפָּה". זָכִיתִי לָדוּן עַל חֲלָבִין: הוֹאִיל וְאֵבָרִים מַתָּנָה לָאִשִּׁים, וַחֲלָבִין מַתָּנָה לָאִשִּׁים, אִם לָמַדְתָּ עַל אֵבָרִין, שֶׁאֵינָן נִפְסָלִין בְּלִינָה עַל גַּבֵּי הַמַּעֲרָכָה, יָכֹל אַף חֲלָבִין לֹא יְהוּ נִפְסָלִין בְּלִינָה עַל גַּבֵּי הָרִצְפָּה? וּמַה תִּלְמֹד לוֹמַר "וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר"? לָעִנְיָן שֶׁאֲמַרְנוּ.