Shemot (Exodus) Chapter 34

10He replied, “I hereby make a covenant: Before all your people I will make distinctions such as have not been created anywhere in the world or for any nation. All the people of whom you are a part will see how awesome is the deed of God that I will perform for you.   יוַיֹּ֗אמֶר הִנֵּ֣ה אָנֹכִי֘ כֹּרֵ֣ת בְּרִית֒ נֶ֤גֶד כָּל־עַמְּךָ֙ אֶֽעֱשֶׂ֣ה נִפְלָאֹ֔ת אֲשֶׁ֛ר לֹֽא־נִבְרְא֥וּ בְכָל־הָאָ֖רֶץ וּבְכָל־הַגּוֹיִ֑ם וְרָאָ֣ה כָל־הָ֠עָ֠ם אֲשֶׁר־אַתָּ֨ה בְקִרְבּ֜וֹ אֶת־מַֽעֲשֵׂ֤ה יְהֹוָה֙ כִּֽי־נוֹרָ֣א ה֔וּא אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֥ה עִמָּֽךְ:
כֹּרֵת בְּרִית - [I hereby] make a covenant - about this matter.   כֹּרֵת בְּרִית.  עַל זֹאת:
אֶֽעֱשֶׂה נִפְלָאֹת - I will make distinctions. נִפְלָאֹת here is related to וְנִפְלִינוּ “let us be distinct,” i.e., by this you will be separated from all the nations, in that My Presence will not be manifest among them.   אֶֽעֱשֶׂה נִפְלָאֹת.  לְשׁוֹן וְנִפְלִינוּ, שֶׁתִּהְיוּ מֻבְדָּלִים בְּזוֹ מִכָּל הָאֻמּוֹת, שֶׁלֹּא תִשְׁרֶה שְׁכִינָתִי עֲלֵיהֶם:
11Mark well what I command you today. I am going to drive out before you the Amorites, the Canaanites, the Hittites, the Perizites, the Hivites, and the Jebusites.   יאשְׁמָ֨ר־לְךָ֔ אֵ֛ת אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוְּךָ֣ הַיּ֑וֹם הִֽנְנִ֧י גֹרֵ֣שׁ מִפָּנֶ֗יךָ אֶת־הָֽאֱמֹרִי֙ וְהַכְּנַֽעֲנִ֔י וְהַֽחִתִּי֙ וְהַפְּרִזִּ֔י וְהַֽחִוִּ֖י וְהַיְבוּסִֽי:
אֵת הָֽאֱמֹרִי וגו' - The Amorites… There are only six nations mentioned here in the warning against fraternizing, for the seventh, the Girgashites, arose and left the land because of Israel’s approach.   אֵת הָֽאֱמֹרִי וגו'.  ו' אֻמּוֹת יֵשׁ כָּאן, כִּי הַגִּרְגָּשִׁי עָמַד וּפָנָה מִפְּנֵיהֶם:
12Beware, lest you make a treaty with the inhabitants of the land that you are entering, lest they become a snare in your midst.   יבהִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּכְרֹ֤ת בְּרִית֙ לְיוֹשֵׁ֣ב הָאָ֔רֶץ אֲשֶׁ֥ר אַתָּ֖ה בָּ֣א עָלֶ֑יהָ פֶּן־יִֽהְיֶ֥ה לְמוֹקֵ֖שׁ בְּקִרְבֶּֽךָ:
13Rather, you must shatter their altars, demolish their pillars, and cut down their deified trees.   יגכִּ֤י אֶת־מִזְבְּחֹתָם֙ תִּתֹּצ֔וּן וְאֶת־מַצֵּֽבֹתָ֖ם תְּשַׁבֵּר֑וּן וְאֶת־אֲשֵׁרָ֖יו תִּכְרֹתֽוּן:
אֲשֵׁרָיו - אֲשֵׁרָה is a tree that is worshiped as an idol.   אֲשֵׁרָיו.  הוּא אִילָן שֶׁעוֹבְדִים אוֹתוֹ:
14For you must not prostrate yourself to the god of any other nation, because it is as if the very Name of God is ‘Zealous’: He is a zealous God.   ידכִּ֛י לֹ֥א תִשְׁתַּֽחֲוֶ֖ה לְאֵ֣ל אַחֵ֑ר כִּ֤י יְהֹוָה֙ קַנָּ֣א שְׁמ֔וֹ אֵ֥ל קַנָּ֖א הֽוּא:
קַנָּא שְׁמוֹ - His very Name is ‘Zealous” - i.e., He is zealous to exact retribution for idolatry and does not forego it. This is the meaning of any instance of the term קִנְאָה used in connection with God: He insists upon His superiority and exacts retribution from those who forsake Him.   קַנָּא שְׁמוֹ.  מְקַנֵּא לִפָּרַע וְאֵינוֹ מְוַתֵּר, וְזֶהוּ כָּל לְשׁוֹן קִנְאָה – אוֹחֵז בְּנִצְחוֹנוֹ וּפוֹרֵעַ מֵאוֹיְבָיו:
15Beware, lest you make a covenant with the inhabitants of the land, and they stray after their gods and sacrifice to their gods, and one of them invite you and you eat of his sacrifice,   טופֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְיוֹשֵׁ֣ב הָאָ֑רֶץ וְזָנ֣וּ | אַֽחֲרֵ֣י אֱלֹֽהֵיהֶ֗ם וְזָבְחוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְקָרָ֣א לְךָ֔ וְאָֽכַלְתָּ֖ מִזִּבְחֽוֹ:
וְאָֽכַלְתָּ מִזִּבְחֽוֹ - And you eat of his sacrifice. You may think that eating it does not warrant punishment, but I will consider it as though you subscribe to their idolatrous practice, for by doing so you will come to take wives from among his daughters for your sons.   וְאָֽכַלְתָּ מִזִּבְחֽוֹ.  כַּסָּבוּר אַתָּה שֶׁאֵין עֹנֶשׁ בַּאֲכִילָתוֹ, וַאֲנִי מַעֲלֶה עָלֶיךָ כְּמוֹדֶה בַעֲבוֹדָתָם, שֶׁמִּתּוֹךְ כָּךְ אַתָּה בָא וְלוֹקֵחַ מִבְּנוֹתָיו לְבָנֶיךָ (עבודה זרה ח'):
16and you take wives from among his daughters for your sons, and his daughters stray after their gods and lead your sons who married them to stray after their gods.   טזוְלָֽקַחְתָּ֥ מִבְּנֹתָ֖יו לְבָנֶ֑יךָ וְזָנ֣וּ בְנֹתָ֗יו אַֽחֲרֵי֙ אֱלֹ֣הֵיהֶ֔ן וְהִזְנוּ֙ אֶת־בָּנֶ֔יךָ אַֽחֲרֵ֖י אֱלֹֽהֵיהֶֽן:
17You must not make yourselves any molten idols.   יזאֱלֹהֵ֥י מַסֵּכָ֖ה לֹ֥א תַֽעֲשֶׂה־לָּֽךְ:
18You must observe the Festival of Matzos. For seven days you must eat matzos as I have commanded you, at the appointed time in the month of the beginning of the grain-ripening, for in the month of the beginning of the grain-ripening you left Egypt.   יחאֶת־חַ֣ג הַמַּצּוֹת֘ תִּשְׁמֹר֒ שִׁבְעַ֨ת יָמִ֜ים תֹּאכַ֤ל מַצּוֹת֙ אֲשֶׁ֣ר צִוִּיתִ֔ךָ לְמוֹעֵ֖ד חֹ֣דֶשׁ הָֽאָבִ֑יב כִּ֚י בְּחֹ֣דֶשׁ הָֽאָבִ֔יב יָצָ֖אתָ מִמִּצְרָֽיִם:
חֹדֶשׁ הָֽאָבִיב - means: the month of first ripening; i.e., when the grain first ripens.   חֹדֶשׁ הָֽאָבִיב.  חֹדֶשׁ הַבִּכּוּר, שֶׁהַתְּבוּאָה מִתְבַּכֶּרֶת בְּבִשּׁוּלָהּ:
19Every firstborn son, the one who opens the womb, is Mine. So, too, is all your livestock that issues from its mother as a male that opens the womb, whether of a cow, sheep, or goat.   יטכָּל־פֶּ֥טֶר רֶ֖חֶם לִ֑י וְכָל־מִקְנְךָ֙ תִּזָּכָ֔ר פֶּ֖טֶר שׁ֥וֹר וָשֶֽׂה:
כָּל־פֶּטֶר רֶחֶם לִי - Every one who opens the womb is Mine - i.e., among human beings.   כָּל־פֶּטֶר רֶחֶם לִי.  בָּאָדָם:
וְכָל־מִקְנְךָ וגו' - means: And any of your livestock that gives birth to a male that opens the womb of cattle or sheep, i.e., that a male child first opens its womb.   וְכָל־מִקְנְךָ וגו'.  וְכָל מִקְנְךָ אֲשֶׁר תִּזָּכָר בְּפֶטֶר שׁוֹר וָשֶׂה – אֲשֶׁר יִפְטֹר זָכָר אֶת רַחְמָהּ:
פֶּטֶר - The term פֶּטֶר denotes “opening,” and so we find: “like one who causes water to gush forth (פּוֹטֵר), so is the beginning of strife.” 1 The ת prefix of תִּזָּכָר indicates a feminine form, referring to the mother animal giving birth.   פֶּטֶר.  לְשׁוֹן פְּתִיחָה, וְכֵן פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן (משלי י"ז); תי"ו שֶׁל תִּזָּכָר לְשׁוֹן נְקֵבָה הִיא, מוּסָב עַל הַיּוֹלֶדֶת:
20You must redeem the firstling of a donkey with a lamb or kid goat. If you do not redeem it, you must break its neck. You must redeem every firstborn among your sons. You must not appear before Me empty-handed.   כוּפֶ֤טֶר חֲמוֹר֙ תִּפְדֶּ֣ה בְשֶׂ֔ה וְאִם־לֹ֥א תִפְדֶּ֖ה וַֽעֲרַפְתּ֑וֹ כֹּ֣ל בְּכ֤וֹר בָּנֶ֨יךָ֙ תִּפְדֶּ֔ה וְלֹא־יֵֽרָא֥וּ פָנַ֖י רֵיקָֽם:
וּפֶטֶר חֲמוֹר - The firstling of a donkey - but not of any other impure animal.   וּפֶטֶר חֲמוֹר.  וְלֹא שְׁאָר בְּהֵמָה טְמֵאָה:
תִּפְדֶּה בְשֶׂה - You must redeem with a lamb - i.e., one gives a lamb to the priest, which maintains its ordinary unsanctified status in the priest’s possession, and the firstborn donkey is then permitted to be used for work by its owner.   תִּפְדֶּה בְשֶׂה.  נוֹתֵן שֶׂה לַכֹּהֵן וְהוּא חֻלִּין בְּיַד כֹּהֵן, וּפֶטֶר חֲמוֹר מֻתָּר בַּעֲבוֹדָה לַבְּעָלִים:
וַֽעֲרַפְתּוֹ - You must break its neck - i.e., one breaks its neck with a hatchet. The owner of the donkey caused the priest a monetary loss, so his property must also be lost.   וַֽעֲרַפְתּוֹ.  עוֹרְפוֹ בְּקוֹפִיץ; הוּא הִפְסִיד מָמוֹן כֹּהֵן, לְפִיכָךְ יֻפְסַד מָמוֹנוֹ:
כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה - You must redeem every firstborn among your sons. His redemption is set at five sela’im, as it says: “You must redeem it from the age of a month, according to the endowment of five shekels of silver….” 2   כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה.  חֲמִשָּׁה סְלָעִים פִּדְיוֹנוֹ קָצוּב, שֶׁנֶּאֱמַר וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶה (במדבר י"ח):
וְלֹא־יֵֽרָאוּ פָנַי רקם - You must not appear before Me empty-handed. According to the straightforward explanation of the verse, this is an independent statement and is not connected with the law of the firstborn mentioned in the first part of the verse, for the commandment regarding the firstborn does not require appearing before God in the Temple. Rather, it is a separate prohibition: When you go up to appear before God in the Temple for the festival, “My presence not be seen empty-handed,” i.e., you are commanded to bring the ascent-offering associated with appearing before God. However, according to the explanation of the baraita this is a superfluous verse and is thus open to derive from it an analogy based on similar words (גְזֵרָה שָׁוָה), i.e., to teach us about the gift given to a Hebrew bondman at the end of his service, that it be five sela’im worth of each type, just like the redemption fee of the firstborn. So is stated in Tractate Kidushin. 3   וְלֹא־יֵֽרָאוּ פָנַי רקם.  לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא דָּבָר בִּפְנֵי עַצְמוֹ הוּא, וְאֵינוֹ מוּסָב עַל הַבְּכוֹר – שֶׁאֵין בְּמִצְוַת בְּכוֹר רְאִיַּת פָּנִים – אֶלָּא אַזְהָרָה אַחֶרֶת הִיא, וּכְשֶׁתַּעֲלוּ לָרֶגֶל לֵרָאוֹת לֹא יֵרָאוּ פָנַי רֵיקָם – מִצְוָה עֲלֵיכֶם לְהָבִיא עוֹלַת רְאִיַּת פָּנִים. וּלְפִי מִדְרַשׁ בָּרַיְתָא מִקְרָא יָתֵר הוּא, וּמֻפְנֶה לִגְזֵרָה שָׁוָה, לְלַמֵּד עַל הַעֲנָקָתוֹ שֶׁל עֶבֶד עִבְרִי שֶׁהוּא חֲמִשָּׁה סְלָעִים מִכָּל מִין וָמִין, כְּפִדְיוֹן בְּכוֹר; בְּמַסֶּכֶת קִדּוּשִׁין (דף י"ז):
21You may work all six days, but on the seventh day you must refrain from working. You must refrain from plowing and reaping.   כאשֵׁ֤שֶׁת יָמִים֙ תַּֽעֲבֹ֔ד וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת בֶּֽחָרִ֥ישׁ וּבַקָּצִ֖יר תִּשְׁבֹּֽת:
בֶּֽחָרִישׁ וּבַקָּצִיר - You must refrain from plowing and reaping. Why are plowing and reaping mentioned here specifically? Some of our rabbis say 4 that it refers to the prohibition of plowing in the year before the seventh sabbatical year that influences produce of the seventh year, and to the prohibition of reaping seventh-year produce in the year following the seventh year. This teaches you that one adds part of the regular years to the sacred year. And this is the meaning of the verse: “Six days you may work, but on the seventh day you must refrain from work; and that which I permitted you to work for six days, there is a year when plowing and reaping are forbidden.” It is unnecessary to state this prohibition regarding plowing and reaping in the seventh year itself, for it has already said with regard to this: “You must not sow your field…,” 5 so it must be referring to plowing before the seventh year and reaping after the seventh year. Other rabbis say that the verse is indeed referring to the Sabbath, and the reason why plowing and reaping are mentioned specifically is to tell you: Just as plowing is always an optional action, so too the reaping that is forbidden is only when it is optional. This excludes the reaping of the barley for the omer-offering, which is an obligatory commandment and therefore overrides the Sabbath.   בֶּֽחָרִישׁ וּבַקָּצִיר.  לָמָּה נִזְכָּר חָרִישׁ וְקָצִיר? יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים עַל חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית הַנִּכְנָס לַשְּׁבִיעִית, וְקָצִיר שֶׁל שְׁבִיעִית הַיּוֹצֵא לְמוֹצָאֵי שְׁבִיעִית, לְלַמֶּדְךָ שֶׁמּוֹסִיפִין מֵחֹל עַל הַקֹּדֶשׁ, וְכָךְ מַשְׁמָעוֹ: שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת, וַעֲבוֹדַת ו' הַיָּמִים שֶׁהִתַּרְתִּי לְךָ, יֵשׁ שָׁנָה שֶׁהֶחָרִישׁ וְהַקָּצִיר אָסוּר, וְאֵין צֹרֶךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית, שֶׁהֲרֵי כְבָר נֶאֱמַר שָׂדְךָ לֹא תִזְרָע וְגוֹ' (ויקרא כ"ה), וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ מְדַבֵּר אֶלָּא בַּשַּׁבָּת, וְחָרִישׁ וְקָצִיר שֶׁהֻזְכַּר בּוֹ לוֹמַר לְךָ, מֶה חָרִישׁ רְשׁוּת אַף קָצִיר רְשׁוּת, יָצָא קְצִיר הָעֹמֶר שֶׁהוּא מִצְוָה וְדוֹחֶה אֶת הַשַּׁבָּת (ראש השנה ט'):
22You must observe the Festival of Weeks—by offering up the first produce of the wheat harvest—and the Festival of the Ingathering of your produce at the turning point of the year.   כבוְחַ֤ג שָֽׁבֻעֹת֙ תַּֽעֲשֶׂ֣ה לְךָ֔ בִּכּוּרֵ֖י קְצִ֣יר חִטִּ֑ים וְחַג֙ הָ֣אָסִ֔יף תְּקוּפַ֖ת הַשָּׁנָֽה:
בִּכּוּרֵי קְצִיר חִטִּים - The first produce of the wheat harvest - i.e., the Festival of Weeks is when you bring the offering of two loaves from the wheat harvest.   בִּכּוּרֵי קְצִיר חִטִּים.  שֶׁאַתָּה מֵבִיא בוֹ שְׁתֵּי הַלֶּחֶם מִן הַחִטִּים:
בִּכּוּרֵי - The first produce. This offering is so called because it is the first grain-offering that may be brought to the Holy Temple from the new crop of wheat, for the omer grain-offering that is brought on the second day of Passover is from barley.   בִּכּוּרֵי.  שֶׁהִיא מִנְחָה רִאשׁוֹנָה הַבָּאָה מִן הֶחָדָשׁ שֶׁל חִטִּים לַמִּקְדָּשׁ, כִּי מִנְחַת הָעֹמֶר הַבָּאָה בַפֶּסַח, מִן הַשְּׂעוֹרִים הִיא (מנחות פ"ד):
וְחַג הָאָסִיף - And the Festival of the Ingathering - i.e., at the time when you gather your produce from the field into the house. This use of the term אֲסִיפָה means “bringing into the house,” as in וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ “you must bring it into your house.” 6   וְחַג הָאָסִיף.  בִּזְמַן שֶׁאַתָּה אוֹסֵף תְּבוּאָתְךָ מִן הַשָּׂדֶה לַבַּיִת; אֲסִיפָה זוֹ לְשׁוֹן הַכְנָסָה לַבַּיִת, כְּמוֹ וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ (דברים כ"ב):
תְּקוּפַת הַשָּׁנָֽה - means that it is the festival at the turning point of the year, i.e., at the beginning of the coming year.   תְּקוּפַת הַשָּׁנָֽה.  שֶׁהִיא בַחֲזָרַת הַשָּׁנָה – בִּתְחִלַּת הַשָּׁנָה הַבָּאָה:
תְּקוּפַת - is a term denoting “going round” and “encircling.”   תְּקוּפַת.  לְשׁוֹן מְסִבָּה וְהַקָּפָה:
23Three times each year all your menfolk must appear before the Master of the World, God, the God of Israel.   כגשָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵֽרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶת־פְּנֵ֛י הָֽאָדֹ֥ן | יְהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל:
כָּל־זְכוּרְךָ - means: “all the menfolk among you.” Many commandments in the Torah are said in one place and repeated elsewhere, and some are written even three or four times, so as to make one who infringes them liable to be punished for each of the number of passive commandments pertaining to them and for each of the number of active commandments pertaining to them.   כָּל־זְכוּרְךָ.  כָּל הַזְּכָרִים שֶׁבְּךָ; הַרְבֵּה מִצְוֹת בַּתּוֹרָה נֶאֶמְרוּ וְנִכְפְּלוּ – וְיֵשׁ מֵהֶם שָׁלֹשׁ פְּעָמִים וְאַרְבַּע – לְחַיֵּב וְלַעֲנֹשׁ עַל מִנְיַן לָאוִין שֶׁבָּהֶם וְעַל מִנְיַן עֲשֵׂה שֶׁבָּהֶם:
24You must observe these festivals because I will expel nations from before you and extend your boundaries. No one will covet your land when you go up to appear before God, your God, three times each year.   כדכִּֽי־אוֹרִ֤ישׁ גּוֹיִם֙ מִפָּנֶ֔יךָ וְהִרְחַבְתִּ֖י אֶת־גְּבֻלֶ֑ךָ וְלֹֽא־יַחְמֹ֥ד אִישׁ֙ אֶת־אַרְצְךָ֔ בַּֽעֲלֹֽתְךָ֗ לֵֽרָאוֹת֙ אֶת־פְּנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ שָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָֽה:
אוֹרִישׁ - Its meaning is as Onkelos translates it: אֲתָרֵךְ – I will drive out, similar to הָחֵל רָשׁ “Begin to drive him out”; 7 and to: “driving out (וַיּוֹרֶשׁ) the Amorites.” 8   אוֹרִישׁ.  כְּתַרְגּוּמוֹ אֲתָרִיךְ, וְכֵן הָחֵל רָשׁ (דברים ב'), וְכֵן וַיּוֹרֶשׁ אֶת הָאֱמֹרִי (במדבר כ"א) – לְשׁוֹן גֵּרוּשִׁין:
וְהִרְחַבְתִּי אֶת־גְּבֻלֶךָ - And extend your boundaries - and since you may then be far from the Chosen House (the Temple) and be unable to appear before Me constantly, I am therefore appointing for you these three times.   וְהִרְחַבְתִּי אֶת־גְּבֻלֶךָ.  וְאַתָּה רָחוֹק מִבֵּית הַבְּחִירָה, וְאֵינְךָ יָכוֹל לֵרָאוֹת לְפָנַי תָּמִיד, לְכָךְ אֲנִי קוֹבֵעַ לְךָ שָׁלֹֹשׁ רְגָלִים הַלָּלוּ:
25You must not slaughter My Passover blood-sacrifice while possessing leavened bread. The Passover festive-offering may not be left overnight until morning.   כהלֹֽא־תִשְׁחַ֥ט עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֣ין לַבֹּ֔קֶר זֶ֖בַח חַ֥ג הַפָּֽסַח:
לֹֽא־תִשְׁחַט וגו' - You must not slaughter…. i.e., you must not slaughter the Passover sacrifice while leavened bread belonging to you still exists. This is a prohibition not only against slaughtering the sacrifice, but also against dashing its blood on the Altar or against any member of the group eating it owning leaven.   לֹֽא־תִשְׁחַט וגו'.  לֹא תִשְׁחַט אֶת הַפֶּסַח וַעֲדַיִן חָמֵץ קַיָּם; אַזְהָרָה לַשּׁוֹחֵט אוֹ לַזּוֹרֵק אוֹ לְאֶחָד מִבְּנֵי חֲבוּרָה (פסח' ס"ג):
וְלֹֽא־יָלִין - [The Passover festive-offering] may not be left overnight. Its meaning is as Onkelos translates it: וְלָא יְבִיתוּן לְצַפְרָא בַּר מִמַּדְבְּחָא – “they may not be left off the Altar overnight until morning.” However, remaining overnight has no effect when the sacrifice is on top of the Altar, and the invalidation caused by remaining overnight only takes effect at dawn.   וְלֹֽא־יָלִין.  כְּתַרְגוּמוֹ; אֵין לִינָה מוֹעֶלֶת בְּרֹאשׁ הַמִּזְבֵּחַ וְאֵין לִינָה אֶלָּא בְּעַמּוּד הַשַּׁחַר (זבחים פ"ז):
זֶבַח חַג הַפָּֽסַח - (lit.) The Passover festive-offering - i.e., its designated parts for burning on the Altar. From this statement you can infer that this prohibition applies to all fats or limbs burned on the Altar.   זֶבַח חַג הַפָּֽסַח.  אֵמוּרָיו, וּמִכָּאן אַתָּה לָמֵד לְכָל הֶקְטֵר חֲלָבִים וְאֵבָרִים:
26You must bring the first-ripened fruits of your land to the House of God, your God. You must not cook a young animal in its mother’s milk.”   כורֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יְהֹוָ֣ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ - The first-ripened fruits of your land - i.e., from the seven types of produce mentioned in praise of your land: “a land of wheat, barley, grapevines….” 9 וּדְבָשׁ “and honey” stated in that verse is referring to date honey.   רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ.  מִשִּׁבְעַת הַמִּינִין הָאֲמוּרִים בְּשֶׁבַח אַרְצְךָ, אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וְגוֹ' (דברים ח') – וּדְבָשׁ הוּא דְּבַשׁ תְּמָרִים:
לֹֽא־תְבַשֵּׁל גְּדִי - You must not cook a young animal. This is a prohibition against mixing any meat with milk. It is written three times in the Torah: once to prohibit eating such a mixture, once to prohibit deriving benefit from it, and once to prohibit cooking it.   לֹֽא־תְבַשֵּׁל גְּדִי.  אַזְהָרָה לְבָשָׂר בְחָלָב, וְשָׁלֹֹשׁ פְעָמִים כָּתוּב בַּתּוֹרָה, אֶחָד לַאֲכִילָה וְאֶחָד לַהֲנָאָה וְאֶחָד לְאִסּוּר בִּשּׁוּל (חולין קט"ו):
גְּדִי - This term denotes any young offspring of an animal, even that of a calf or sheep, for from the fact that the Torah needed to specify in a number of places גְּדִי עִזִּים “a kid goat,” you may infer that where גְּדִי is stated without qualification, all nursing animals may be implied.   גְּדִי.  כָּל וָלָד רַךְ בְּמַשְׁמָע, וְאַף עֵגֶל וָכֶבֶשׂ; מִמַּה שֶּׁהֻצְרַךְ לְפָרֵשׁ בְּכַמָּה מְקוֹמוֹת "גְּדִי עִזִּים" לָמַדְתָּ שֶׁגְּדִי סְתָם כָּל יוֹנְקִים בְּמַשְׁמָע (שם קי"ג):
בַּֽחֲלֵב אִמּֽוֹ - In its mother’s milk. This expression is used in order to exclude fowl from this prohibition, since it does not have mother’s milk, for the prohibition of mixing fowl with milk is not from the Torah but an enactment of the sages.   בַּֽחֲלֵב אִמּֽוֹ.  פְּרָט לָעוֹף שֶׁאֵין לוֹ חָלָב, שֶׁאֵין אִסּוּרוֹ מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים (שם):