To slaughter the Paschal sacrifice at the specified time
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This Mitzvah's Summary
Israel must slaughter the Korban Pesach on the 14th of Nissan, at its designated time between the evenings.
This mitzvah commands the slaughter of the Korban Pesach in the afternoon of the 14th of Nissan. It was first performed in Egypt before the Exodus (Ex. 12:6) and became an eternal statute in the Beit HaMikdash. Rambam (Hilchot Korban Pesach 1:1–3) explains that the offering is slaughtered after the daily tamid of the afternoon, teaching its centrality.
Sefer HaChinuch (Mitzvah 5) explains that the Korban Pesach recalls Hashem’s miraculous salvation from Egypt, instilling emunah in each generation. The Talmud (Pesachim 59b) establishes the laws of timing — the offering must be slaughtered after midday, ideally toward twilight. Rashi (Ex. 12:6) comments that “the whole congregation” emphasizes unity — every family participated, binding the people together in redemption. Ramban stresses that the mitzvah also contains an element of submission, for the slaughtered lamb was an Egyptian idol, openly rejected for Hashem’s sake.
Commentary & Classical Explanation:
- Rambam (Hilchot Korban Pesach 1:1–3): Slaughtered on 14th Nissan after tamid.
- Sefer HaChinuch (Mitzvah 5): Purpose is to commemorate salvation and strengthen faith.
- Talmud (Pesachim 59b): Establishes timing after midday, “bein ha’arbayim.”
- Rashi (Ex. 12:6): Stresses unity of Israel in performance.
- Ramban (Ex. 12:6): Highlights rejection of Egyptian idolatry.
Contrast with Second Pesach (Mitzvah 407):
- Both require slaughtering a Paschal lamb, but the first is fixed on 14 Nissan, while the second is for those unable to bring it at the appointed time.
- Talmud (Pesachim 93a) rules that the second is an opportunity of mercy, but the first is the ideal obligation.
- Rambam explains that the first demonstrates national unity, while the second applies to individuals.
Parallel to Festival Offerings (Mitzvah 421):
- The Korban Pesach precedes all festival korbanot as its foundation.
- Sefer HaChinuch notes that unlike other chagigah or musaf offerings, the Pesach is eaten in groups, linking it to the communal rejoicing of all later holidays.
- Talmud (Pesachim 70b) compares the Pesach to chagigah offerings, yet highlights its unique designation as the first of the pilgrimage sacrifices.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Pesach – פֶּסַח
- Sefer HaChinuch (5) explains that the Korban Pesach memorializes Hashem’s redemption, instilling gratitude and loyalty. Talmud (Pesachim 96a) calls it a central sign of the Exodus, symbolizing Divine deliverance and covenant.
Temple – בֵּית הַמִּקְדָּשׁ
- Rambam (Korban Pesach 1:3) codifies that the Pesach is only valid in the Temple courtyard, tying redemption’s memory to the Mikdash. Ramban comments that the Temple centralizes Israel’s devotion through this unique korban.
Sacrifices – קָרְבָּנוֹת
- Talmud (Pesachim 59b) stresses the Pesach’s timing as part of korban order, teaching its priority. Sefer HaChinuch emphasizes that this korban, unlike others, is defined by communal eating, reflecting its dual role as sacrifice and shared meal.
Mizbeach – מִזְבֵּחַ
- Rambam (Issurei Mizbeach 1:7) rules that only unblemished animals fit for the altar may serve as Pesach offerings. The Mizbeach thus testifies to Israel’s purity and loyalty in the act of redemption.
Community – קְהִלָּה
- Rashi (Ex. 12:6) highlights the phrase “all the congregation,” teaching that the Korban Pesach unifies Israel. Talmud (Pesachim 64a) adds that offerings were slaughtered in three waves of the entire nation, visibly embodying communal participation.
Faith – אֱמוּנָה
- Ramban explains that slaughtering the lamb — an Egyptian deity — was an act of faith, trusting Hashem over societal fear. Midrash Shemot Rabbah (16:3) states that Israel’s public slaughter proved their loyalty to Hashem’s covenant.
Holiness – קְדֻשָּׁה
- Sefer HaChinuch teaches that the korban elevates ordinary animals to holiness, symbolizing Israel’s sanctification. Talmud (Pesachim 70b) connects the Pesach to broader holiness of festivals, as its observance sanctifies the calendar year.
Reverence – יִרְאַת שָׁמַיִם
- Rambam (Korban Pesach 1:1) writes that strict timing teaches reverence for Hashem’s word. Midrash Tanchuma (Bo 7) emphasizes that awe was manifest when Israel carefully followed exact instructions at the Exodus.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Talmud (Pesachim 91a) explains that the Pesach obligation is directly to Hashem — even those ritually impure must seek the Second Pesach to fulfill it. Ramban highlights that this korban uniquely demonstrates Israel’s devotion to Hashem alone.
