יד אמר אביי כל מילתא דאמר רחמנא לא תעביד אם עביד מהני דאי סלקא דעתך לא מהני אמאי לקי רבא אמר לא מהני מידי והאי דלקי משום דעבר אמימרא דרחמנא הוא
14 And ye shall let nothing remain of it until the morning and that which remains of it until morning ye shall burn with fire.<span class="x" onmousemove="('comment',' Ex. XII, 10.');"><sup>25</sup></span> Scripture here has come to state a positive command<span class="x" onmousemove="('comment',' 'And that which remains, etc.'.');"><sup>26</sup></span> following a negative command in order to inform us that one is not punishable with lashes on account thereof. So R'Judah.<span class="x" onmousemove="('comment',' Who therefore holds that transgression of a negative command which is remediable by a positive command is not punishable with lashes.');"><sup>27</sup></span> R'Jacob says: This comes not under this head,<span class="x" onmousemove="('comment',' This is not the real reason why one is exempt from lashes.');"><sup>28</sup></span> but the reason is because it is a negative command [the transgression of] which involves no action,<span class="x" onmousemove="('comment',' Since to leave over the remains of the Paschal lamb entails no action.');"><sup>29</sup></span> and the transgression of a negative command in which no action is involved is not punishable with lashes. This implies [does it not] that R'Judah holds that it is punishable with lashes.<span class="x" onmousemove="('comment',' Hence we see that there is a difference of opinion among Tannaim as to whether transgression of a negative law which does not entail an action is punishable with lashes.');"><sup>30</sup></span> And according to R'Jacob, what does the text: 'And that which remains of it until the morning ye shall burn with fire' come to teach? It is required for what we have learnt:<span class="x" onmousemove="('comment',' Pes. 83a.');"><sup>31</sup></span> The bones, the tendons and that which remains of the Paschal lamb are burnt on the sixteenth [of Nisan].<span class="x" onmousemove="('comment',' But not on the fifteenth, for it is forbidden to burn holy things on festivals.');"><sup>32</sup></span> If the sixteenth [of Nisan] fell on the Sabbath they are burnt on the seventeenth, because the burning of sacred things does not supersede either the Sabbath or Festivals. And Hezekiah said, and so taught a Tanna of the School of Hezekiah: What is the reason? Scripture says: 'That which remains of it until the morning ye shall burn with fire'; the text came to give a second morning<span class="x" onmousemove="('comment',' The word 'morning' being mentioned twice in the same verse.');"><sup>33</sup></span> for its burning.<span class="x" onmousemove="('comment',' The text therefore means as follows: One must not leave the remains of the Paschal lamb until the next morning, i.e., the fifteenth; but that which remains till the second morning, you shall burn it in fire, i.e., on the sixteenth which is the intermediate day of the festival.');"><sup>34</sup></span> Said Abaye: Any act which the Divine Law forbids<span class="x" onmousemove="('comment',' Lit., 'said, " do="" not"'.');"=""><sup>35</sup></span> , if it has been done, it has legal effect;<span class="x" onmousemove="('comment',' I.e., what has been done is valid.');"><sup>36</sup></span> for if you were to think that the act has no legal effect, why then is one punishable [on account thereof with lashes]? Raba however said: The act has no legal effect at all, and the reason why one is punishable with lashes on account thereof is because one has transgressed a command of the Divine Law.