Pisqa’ 128408H:172-173; JN1:315-316. 1. “To celebrate the Passover (pesakh) for HASHEM your God” (Dt.16:1)— so that its preparations should be entirely for the sake of [slaughtering and eating] the Paschal lamb (pesakh). For if he slaughtered it under a different name [e.g, as a Communion-offering] it is disqualified.
I might infer only that one 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?409Cf. M. Pes. 5:2. The Teaching states: “To celebrate” (`asita;410Cf. the translation of `asita at Pisqa’ 129.1Dt.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 sacrifice411There are four sacrificial procedures which must be properly executed for a sacrifice to be valid: slaughtering, collecting the blood, conveying the blood to the altar, and sprinkling the blood on the altar. During any of these, a change of intention regarding the purpose of the sacrifice disqualifies the animal (M. Zev:2:3). disqualify the offering if 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.412Cf. Mechilta Ishmael, paskha’, 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.
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לַה׳ אֱלֹהֶיךָ – לַשֵּׁם הַמְיֻחָד.
“For HASHEM your God” (Dt.16:1)— [only the acts intrinsic to slaughter must be performed] for the sake of the Unique Name!413Cf. Sifre Nu. 143.
2. “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;414BDB renders kosharot 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//Mechilta Ishmael, paskha’, 16.
“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].
(דברים טז א) וְעָשִׂיתָ פֶּסַח, שֶׁתְּהֵא עֲשִׂיָּתוֹ לְשֵׁם פֶּסַח; שֶׁאִם שְׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ – פָּסוּל.
Pisqa’ 128408H:172-173; JN1:315-316.
1. “To celebrate the Passover (pesakh) for HASHEM your God” (Dt.16:1)—
so that its preparations should be entirely
for the sake of [slaughtering and eating] the Paschal lamb (pesakh).
For if he slaughtered it
under a different name [e.g, as a Communion-offering]
it is disqualified.
אֵין 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.
I might infer only that
one 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?409Cf. M. Pes. 5:2.
The Teaching states:
“To celebrate” (`asita;410Cf. the translation of `asita 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 sacrifice411There are four sacrificial procedures which must be properly executed for a sacrifice to be valid: slaughtering, collecting the blood, conveying the blood to the altar, and sprinkling the blood on the altar. During any of these, a change of intention regarding the purpose of the sacrifice disqualifies the animal (M. Zev:2:3). disqualify the offering
if 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.412Cf. Mechilta Ishmael, paskha’, 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.
לַה׳ אֱלֹהֶיךָ – לַשֵּׁם הַמְיֻחָד.
“For HASHEM your God” (Dt.16:1)—
[only the acts intrinsic to slaughter must be performed]
for the sake of the Unique Name!413Cf. Sifre Nu. 143.
כִּי בְּחֹדֶשׁ הָאָבִיב – חֹדֶשׁ שֶׁהוּא כָּשֵׁר: לֹא חַם וְלֹא צוֹנֵן, וְכֵן הוּא אוֹמֵר (תהלים סח ז): ״אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת״.
2. “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;414BDB renders kosharot 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//Mechilta Ishmael, paskha’, 16.
הוֹצִיאֲךָ אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה, וְכִי בַלַּיְלָה יָצְאוּ? וַהֲלֹא לֹא יָצְאוּ אֶלָּא בַּיּוֹם, שֶׁנֶּאֱמַר (במדבר לג ג): ״מִמָּחֳרַת הַפֶּסַח״! אֶלָּא מְלַמֵּד שֶׁנִּגְאֲלוּ בַּלַּיְלָה.
“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].