Frequently Asked Questions
Q: What does Deuteronomy 16:7 mean?
A: Deuteronomy 16:7 refers to the commandment of eating the Korban Pesach (Passover sacrifice) in Jerusalem, the place chosen by Hashem. According to Rashi, this verse emphasizes that the Passover offering must be roasted and eaten within the holy city, and after eating it, one should return home in the morning. This teaches the importance of following the mitzvot precisely as commanded.
Q: Why is the location important for eating the Passover sacrifice?
A: The location is crucial because the Torah specifies that the Passover sacrifice must be eaten in 'the place which Hashem your God shall choose,' which refers to the Beit HaMikdash (Holy Temple) in Jerusalem. The Rambam explains in Hilchot Korban Pesach that this centralization of worship reinforces Jewish unity and devotion to Hashem's commandments.
Q: What can we learn from the instruction to return home in the morning?
A: The instruction to return home in the morning teaches that the mitzvah of eating the Korban Pesach is time-bound and must be completed by dawn. The Talmud (Pesachim 120b) discusses this detail, showing that Jewish law requires precision in fulfilling commandments, especially those tied to specific times and places.
Q: How does Deuteronomy 16:7 apply today without the Temple?
A: Since the destruction of the Beit HaMikdash, we no longer bring the Korban Pesach. However, the Sages established the Passover Seder to commemorate the mitzvah. The Mishnah in Pesachim (10:5) outlines how we remember the Passover sacrifice through the roasted shank bone (zeroa) and the recitation of the Haggadah, keeping the spirit of the commandment alive.
Q: Why does the Torah specify roasting the Passover sacrifice?
A: The Torah commands roasting (not boiling) the Passover sacrifice to distinguish it from other offerings and to fulfill the mitzvah uniquely. Rashi notes that roasting preserves the integrity of the sacrifice, preventing it from mixing with water or other liquids, which could resemble pagan practices. This highlights the Torah's emphasis on purity and distinction in divine service.
Context in Sefer Devarim
The verse (Devarim 16:7) appears in the context of the mitzvah of Korban Pesach (the Paschal offering), which was to be brought in the Beit HaMikdash (Holy Temple) in Jerusalem. The Torah emphasizes that the korban must be eaten in the designated holy place chosen by Hashem, and the people must return to their homes the next morning.
Rashi's Explanation
Rashi (Devarim 16:7) explains that "וּפָנִיתָ בַבֹּקֶר" ("and thou shalt turn in the morning") means that after eating the korban Pesach, one must remain in Jerusalem until morning. Only then may they return to their tents. This teaches that the mitzvah includes staying overnight in Jerusalem after partaking of the korban.
Rambam's Halachic Perspective
Rambam (Hilchot Korban Pesach 9:22) rules based on this verse that after eating the korban Pesach, one must remain within the walls of Jerusalem until daybreak. Leaving earlier would violate this positive commandment. This emphasizes the sanctity of Jerusalem and the korban Pesach experience.
Talmudic Discussion
The Talmud (Pesachim 95b) discusses this verse extensively. It explains that "וּפָנִיתָ" implies turning away from the mitzvah of korban Pesach to other matters only in the morning. The Sages derive from here that the mitzvah includes remaining in Jerusalem throughout the night after eating the sacrifice.
Midrashic Insight
The Sifrei (Devarim 130) connects this verse to the broader theme of pilgrimage festivals. It teaches that just as one must stay in Jerusalem after the korban Pesach, so too there is an element of lingering in holiness after all festival experiences, allowing the spiritual elevation to properly settle in one's soul.
Chizkuni's Additional Explanation
Chizkuni notes that the phrase "לאהליך" ("to thy tents") refers not just to physical tents, but metaphorically to one's regular dwelling place and routine life. The transition from the holy experience back to mundane life should be gradual, beginning only after proper time spent in reflection in the holy city.
Practical Halachic Implications