intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

More on Korban Pesach
The last Mishna in the fifth chapter of Zevachim (Eizehu Mekoman) contains a brief summary of the laws of Korban Pesach. "The Korban Pesach could be eaten only at (that) night (the 15th of Nisan), and only until midnight, and it could be eaten only by those who were 'pre-registered' (in their Chavura at the time of slaughter - discussed in last week's TT) and it only could be eaten roasted."

When the Olei Regel returned to their accommodations from the Beit HaMikdash with their slaughtered lambs and goats, they began to roast their Korbanot Pesach. And despite the incredible crowds and tight quarters, somehow everyone managed. “No man ever said to his fellow, ‘I cannot find an oven in which to roast the Korban Pesach’…” (Avot D'Rabbi Natan 35:1). The Mishna asks, "How do they roast the Korban Pesach? They bring a skewer of pomegranate wood and thrust it through (the animal), from its mouth to its buttocks." (Pesachim 7:1). The innards of the Pesach (which were not burnt on the Mizbei'ach) were also skewered on the pomegranate wood and roasted. The two ends of the branch were placed in notches at the top of the oven thus suspending the lamb (or goat) above the charcoal. After ascertaining that the body of the lamb was not touching the walls of the oven, the fire could be lit.

"You shall not eat it partially roasted or cooked in water: only roasted over fire... (Shemot 12:9). The Mishna notes, "If it touched the earthenware (sides) of the oven, that portion must be trimmed away." The reason? The trimmed away part was not directly "roasted with fire"; it was roasted indirectly by the heat of the oven-wall. Similarly, a metal spit could not be utilized for the same reason. The meat, which was in direct contact with the spit, would be roasted by the intense heat of the spit, not by the fire.
The Olei Regel observed three Mitzvot D'oraita on the eve of the 15th of Nisan.

• Magid - They discussed in depth the story of Yetziat Mitzra'im - the Exodus from Egypt (Shemot 13:3). "And whoever enlarges on the tale of the Exodus from Egypt, that one merits praise."
• Achilat Matza - The eating of a K'zyit (olive's bulk) of Matza (Shemot 12:18).
• All members of the Chavura - the pre-registered group of people united to offer and eat the Korban Pesach together - were required to eat a minimum of one K'zyit of the meat accompanied by Matza and Maror (Shemot 12:8).

There were also a number of Mitzvot Lo Ta'aseh associated with the Korban Pesach. When the members of the Chavura were eating the meat of the Korban Pesach, they had to be careful not to break a bone (that had a K'zyit of meat still on it). To minimize that possibility, if there were many people in the Chavura, and the meat of one small lamb would not satiate them, the Sages ruled that the members of the Chavura should bring another Korban. This special festival sacrifice was called Chagigat Arba Asar. No one should be so hungry, that, in their haste to eat, they would inadvertently break a bone of the Korban Pesach.

The Seder, then as now, began with Kiddush, Urchatz and Karpas - the sanctification and blessing over the wine, washing hands without a bracha, and eating less than a Kazyit of greens dipped in salt water with a bracha.

Then two trays were brought in - one contained the meat of the Korban Pesach and the other the Chagiga. Then they were quickly removed to arouse the curiosity of the children so they would start to ask questions. The second cup of wine was poured. The drinking of four cups of wine on the night of the Seder (and the singing of Hallel) are considered D'rabbanan.

Today the youngest participant asks only four questions at the Seder. In Beit HaMikdash days, there was an additional question, which sadly, is not asked today. "On all other nights, we eat meat which is roasted, stewed, or cooked, but on this night only roasted meat." The roasted meat mentioned, of course, referred to the Korban Pesach and the Chagiga. After Magid, the two trays containing the Korban Pesach and the Chagiga were returned to the table. They were accompanied by heaps of round hand-made Matzot, Maror, Charoset and other foods. While eating Matza is an independent D'oraita, and eating Maror was a Torah requirement to accompany the Korban Pesach, Rambam joined them together in a single bracha.

"...V’TZIVANU AL ACHILAT MOTZOT UM-RORIM. (Hilchot Chameitz U’Matza 8:6). After eating Matza and Maror, the Oleh Regel recited the bracha, "...AL ACHILAT ZEVACH and ate from the Chagiga. Then he recited the bracha "...AL ACHILAT HAPESACH and ate of the Korban Pesach. Charoset neutralized to an extent the bitter taste of the Maror, and, while an ancient and venerable custom, was not considered a Mitzva of its own. The great Hillel, who lived in the days of the Beit HaMikdash, certainly brought Korbanot Pesach. The Hagada reads, “This was the custom of Hillel when the Beit HaMikdash was still standing. He would place some of the (meat) of the Korban Pesach, Matza and Maror together and eat them simultaneously to fulfill what it is said, ‘Upon unleavened bread and bitter herbs shall they eat it.’” In this manner, he fulfilled the three Mitzvot Asei at the same time. No doubt many Olei Regel who ascended to Jerusalem emulated Hillel's example.

The Chavura could eat its Korban Pesach only in a building or a well-defined area and only in Jerusalem. If a number of Chavurot were eating their Korban Pesach in one location, a clear boundary had to separate them. The sacrificial meat could not be removed from the premises. The Korban Pesach had to be eaten by midnight. Afterwards, the third cup of wine was poured for Birkat HaMazon and the fourth for the second half of Hallel. "You shall not leave any of it over until morning." [The remains of the Korban Pesach were burnt on the first morning of Chol HaMoed.]

"So may the L-rd, our G-d and the G-d of our fathers, let us live until other Festive Seasons, and holidays which shall come to meet us in peace. Happy in the building of Thy City, and joyous in Thy worship. May we eat there, the festival offerings and Korbanot Pesach, whose blood shall reach the wall of Thine Altar, in acceptance."

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.