Misva #297: Observing the First Day of Pesach as a Sacred Occasion

The Torah in Parashat Emor (Vayikra 23:7) commands that the 15 th of Nissan – the first day of Pesach – should be observed as a “Mikra Kodesh,” a sacred occasion, when we refrain from Melacha (constructive work). The exception is that on Yom Tob, unlike on Shabbat, it is permissible to perform Melacha that involves food preparation (“Melechet Ochel Nefesh”). The Sefer Ha’hinuch explains that the Torah requires us to refrain from Melacha on Yom Tob in order to free our minds so we can focus our attention on the miracles that we celebrate on these occasions. We are to reflect upon these miracles and praise G-d in our minds. It appears from the Sefer Ha’hinuch’s formulation that in addition to the actual recitation of Hallel, we are to also give praise to Hashem in our minds, exulting in the great miracles which He performed for our nation that are commemorated by the observance of the Yom Tob. If a person would be busy working on Yom Tob, then his mind would be preoccupied with his work, such that he would be unable to focus his attention on the miracles which the Yom Tob celebrates. Indeed, the Torah describes the cessation of work on Yom Tob with the term “Shabbaton,” which is commonly interpreted to mean “stop,” referring to the discontinuation of constructive work. However, the Ha’ketav Ve’ha’kabbala (Rav Yaakob Svi Mecklenberg, 1785-1865) explained this word as a reference to serenity and peace of mind. This reading of the term “Shabbaton” supports the explanation given by the Sefer Ha’hinuch for the obligation to refrain from Melacha on Yom Tob, viewing it as intended to help us focus on celebrating the miracle which the Yom Tob commemorates. In addition to this affirmative command to observe the first day of Pesach as a sacred occasion by refraining from Melacha, there is also a separate command – a prohibition against performing Melacha on Yom Tob. Hence, Melacha on Yom Tob involves both an affirmative command (Misvat Aseh) and a prohibition (Misvat Lo Ta’aseh). An act which is forbidden by force of both a Misvat Aseh and a Misvat Lo Ta’aseh is treated more stringently. An example of this special status is a situation where meat of the Korban Pesach was leftover after the night of the Seder, and must therefore be burned, as the Torah commands burning leftover meat of this sacrifice. Normally, the rule of “Aseh Doheh Lo Ta’aseh” establishes that a Misvat Aseh overrides a conflicting Misvat Lo Ta’aseh, such that one should perform a Misvat Aseh even if this entails violating a Misvat Lo Ta’aseh. Therefore, if burning on Yom Tob were forbidden only by force of Misvat Lo Ta’aseh, leftover meat of the Korban Pesach would be burned on the morning of the first day of Pesach, as the obligation to burn the meat would override the prohibition against Melacha on Yom Tob. However, a Misvat Aseh does not override a prohibition which entails both a Misvat Aseh and Misvat Lo Ta’aseh, and therefore, because of the Misvat Aseh to refrain from Melacha on Yom Tob, the leftover meat of the sacrifice is not burned until after Yom Tob. This command applies in all places, in all times, and to both men and women.