2ND Day Passover (Lev 23:2-37)

2 Speak to the people of Israel and say to them, These are the appointed feasts of the Lord that you shall proclaim as holy convocations; they are my appointed feasts.

Rashi

Speak to the people of Israel . . . the appointed feasts of the Lord—Regulate the festive seasons in such a manner that all Israel should become practised in them, meaning that they should proclaim a leap year for those living in the diaspora who have already left their homes in order to go up for the feast but have not yet arrived in Jerusalem (Sifra, Emor, Section 9 1; cf. Sanhedrin 11a).

Rosh Hashanah 24a:12

The mishna further teaches that after the head of the court says: It is sanctified, all the people respond after him: It is sanctified; it is sanctified. The Gemara asks: From where do we derive this? Rav Pappa said that the verse states: “That you shall proclaim them [otam] as holy convocations” (Lev 23:2). Instead of otam, read into the verse: You [atem], as though the verse stated: That you shall proclaim, you. This superfluous word you teaches that the month must be proclaimed not only by the head of the court, but also by you, the people. Rav Naḥman bar Yitzḥak said that it is derived from the phrase: “These are [hem] the appointed feasts of the Lord” (Lev 23:2). The term hem can also mean: They, which indicates that they, the people, should likewise say and announce the appointed feasts of the Lord.

After this there was a feast of the Jews, and Jesus went up to Jerusalem. JOH 5:1

John Gill

After this there was a feast of the Jews—After Christ had been in Samaria, which was four months ago (Joh 4:35), and had been in Galilee for that time, and had cured the nobleman’s son, and had done other mighty works, the time came on for one of the three feasts of the Jews; either the day of Pentecost, as some think; or as others, the Feast of Booths; or rather, the Feast of the Passover, so called, in (Joh 4:45) since John is very particular, in giving an account of the several passovers, in Christ’s ministry.

And Jesus went up to Jerusalem—According to the law of God, which obliged all the males to appear there at that time; and to show his compliance with it, and obedience to it, whom it became to fulfil all righteousness; and this he did also, that he might have an opportunity of discoursing, and doing his miracles before all the people, which came at this time, from the several parts of the land.

For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, COL 2:1

John Gill

For I want you to know how great a struggle I have for you—This is occasioned by what he had said in (Col 1:29), that he laboured and strove according to the energy of divine power in him, to present every man perfect in Christ; and lest these Colossians should think that these labours and strivings of his were only for all and every of those persons among whom he was, and to whom he personally preached, he would have them know, observe, and assure themselves, that the great conflict, strife, and agony, in which he was engaged, was for them also; by which he means, his fervent prayers and wrestlings with God, the conflicts he had in his own mind, with his own spirit, about the good of the churches of Christ, the care of which were upon him, and even of those to whom he was by face unknown, sometimes hoping, sometimes fearing, sometimes rejoicing, at other times weeping, at what he heard concerning them; also his combats with the false apostles, striving and earnestly contending for the faith of the gospel, giving no place to them, no, not for an hour, defending truth, refuting error, and fighting the good fight of faith, by preaching, writing, and disputing; likewise the various persecutions, great afflictions, and hardships he met with from men, for the sake of the gospel; add to all this, the frequent battles he had with the enemy of souls, his wrestlings against principalities and powers, the many temptations of Satan with which he was attacked, to draw him off from the service of Christ, to weaken his hands, and hinder his success in it; all which he endured and went through with a greatness of mind, and that for the good of the churches of Christ, and the glory of his name, which were the great things he had in view and among others, for the good of these Colossians.

And for those at Laodicea—The saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the river Lycus, first called Diospolis, and then Rhoas F16, and afterwards Laodicea; it was the metropolis of Phrygia, in which Colosse stood: hence this epistle is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephen’s copies adds, “and them in Hierapolis”; see (Col 4:13).

And for all who have not seen me face to face—Meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of gospel ministers, extend and reach to persons that never saw them.

37 These are the appointed feasts of the Lord, which you shall proclaim as times of holy convocation, for presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day,

Bekhorot 17a:19

Rav Ashi says: Along these lines, we can say also that if one trellised a grapevine over a fig tree, its wine is unfit to be used for drink offerings. What is the reason? The verse states: “An offering, and drink offerings” (Lev 23:37). Just as an offering must be an animal that has not changed, so too, drink offerings must come from wine produced by vines that were not changed.

Megillah 20b:12

And daytime is the time for taking the lulav, as it is written: “And you shall take on the first day the fruit of a beautiful tree, branches of a date palm and boughs of a dense-leaved tree and willows of the brook” (Lev 23:40). Daytime is also the time for sounding the trumpets, as it is written: “It is a day of sounding the trumpets to you” (Num 29:1). Likewise, the time for the additional offerings is day, as it is written with regard to these offerings: “To sacrifice to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37). And this is also so for the additional prayer, because the Sages made it equivalent to those additional offerings.

Menachot 44b:3

GEMARA: The Sages taught in a baraita: The verse concerning the additional offerings sacrificed on the Feast of Booths and the eighth day of assembly states: “With the grain offering and the drink offerings for the bulls, for the rams, and for the lambs” (Num 29:18). This indicates that after the animal is sacrificed, one must bring the grain offering and then bring the drink offerings. Rabbi Yehuda HaNasi says that since the verse states: “Presenting to the Lord food offerings, burnt offerings and grain offerings, an animal offering and drink offerings, each on its proper day” (Lev 23:37), one must bring the animal offering and then bring the drink offerings, and only then bring the grain offerings.

Menachot 79a:16

GEMARA: With regard to statement of the mishna concerning a case where the drink offerings of an animal offering were consecrated and the animal was then discovered to be unfit, Ze’eiri says: Drink offerings are sanctified only upon the slaughter of the offering. What is the reason for this? The verse states: “Presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37), indicating that the drink offerings complement the offering and are consecrated only upon its slaughter.

Rashi

burnt offerings and grain offerings—(The grain offerings due with the drink offerings) that is brought together with the burnt offerings (Menachot 44b).

Each on its proper day—But if its day passes, and the prescribed sacrifice for that day had not been offered, this sacrifice is canceled i.e., it can no longer be brought on a later day (cf. Sifra, Emor, Section 12 9).

Each on its proper day—The quantity definitely assigned to each day in Num 29 (cf. Rashi on Exo 16:4).

Rosh Hashanah 25a:13

Rabbi Akiva said to him: My teacher, allow me to say before you one matter that you yourself once taught me. He said to him: Speak. He said to him: It states with respect to the appointed feasts: “The appointed feasts of the Lord that you shall proclaim as holy convocations” (Lev 23:2). And it is written: “These are the appointed feasts of the Lord, holy convocations, you shall proclaim in their season” (Lev 23:4). And it is written: “These are the appointed feasts of the Lord, you shall proclaim them as times of holy convocation” (Lev 23:37).

Temurah 14a:14

The Gemara answers: As the Sages taught in a baraita: The verse states in the section of the law dealing with additional offerings: “These are the appointed feasts of the Lord, which you shall proclaim as times of holy convocation, for presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37). This teaches that the entire day is fit for bringing the additional offerings. The term: “On its proper day,” teaches that if the day has passed and the priests did not bring the additional offerings, one is not obligated to bring their compensation, and the offering cannot be brought at a later date.

Temurah 14a:16

Reish Lakish said that the source is from the following verse: “These are the appointed feasts of the Lord, which you shall proclaim as times of holy convocation, for presenting to the Lord food offerings . . . each on its proper day, besides the Lord’s Shabbatot” (Lev 23:37–38). The verse is expounded as speaking of a feast that occurred on a Sunday, and therefore it is teaching that the grain offerings and drink offerings for the additional offerings of the previous Sabbath may be brought on the following feast day.

Yoma 34a:2

Abaye continued: The sacrifice of the grain offering precedes the sacrifice of the high priest’s daily griddle-cake offering, half of which he sacrifices in the morning and half in the afternoon, as the verse states: “For presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37). Since the law states burnt offerings and grain offerings, apparently the daily burnt offering precedes the grain offering. And since the grain offering is part of the burnt offering sacrifice, it precedes the griddle-cake offering, which is a grain offering unrelated to the burnt offering.