The Land of Milk and Honey and the Passover of Generations

"And it shall be" (Exodus 13:5) — "and it shall be" means at once. "When the LORD brings you in" — perform the commandment stated in this matter, for as its reward you will enter the land. "Which He swore to your fathers" — all by the merit of your fathers. "To give to you" — that it should not be in your eyes as though it were the inheritance of your fathers, but as though it were now given to you as a gift. "A land flowing with milk and honey." Rabbi Eliezer says: "milk" is the milk of fruits, "honey" is the honey of dates. Rabbi Akiva says: "milk" is actual milk, and so it says, "on that day the mountains shall drip sweet wine and the hills shall flow with milk" (Joel 4:18); "honey" is the honey of the forests, and so it says, "the people came into the forest, and behold, the honey was flowing" (1 Samuel 14:26). Another interpretation: "flowing with milk and honey" is said here, and "flowing with milk and honey" is said elsewhere (Deuteronomy 26:9); just as there it means the land of five nations, so here it means the land of five nations. Rabbi Yose the Galilean says: one does not bring first fruits from beyond the Jordan, for it is not a land flowing with milk and honey. "And you shall perform this service in this month" (Exodus 13:5). Since it says, "And you shall sacrifice the Passover offering to the LORD your God, from the flock and the herd" (Deuteronomy 16:2), one might think the Passover of later generations may come from the flock or the herd. Scripture therefore says, "And you shall perform this service in this month" — just as the Passover of Egypt came only from the lambs and the goats, so too the Passover of generations comes only from the lambs and the goats. Rabbi Eliezer says: it says "bring a Passover offering in Egypt" and it says "bring a Passover offering for the generations"; just as the Passover of Egypt did not come from the tithe, so too the Passover of generations does not come from the tithe. Rabbi Akiva said to him: my teacher, are we to derive the possible from the impossible? Did they even have tithe in Egypt? Rabbi Eliezer said to him: even though it is impossible, it is still a strong proof. Rabbi Akiva then reversed and changed the favor of the argument: it says "bring a Passover offering in Egypt" and it says "bring a Passover offering for the generations"; just as the Passover of Egypt came only from unconsecrated property, so too the Passover of generations comes only from unconsecrated property. [And the same rule applies to all consecrated things, that they may come only from unconsecrated property. This is what we learned: how do we know that one who says "I take upon myself a thank-offering" may bring it only from unconsecrated property? Because it says, "And you shall sacrifice the Passover offering to the LORD your God, from the flock and the herd" (Deuteronomy 16:2). But surely the Passover comes only from the lambs and the goats! If so, why does it say "from the flock and the herd"? Rather, to compare everything that comes from the flock and the herd to the Passover: just as the Passover, which comes as an obligation, comes only from unconsecrated property, so too anything that comes as an obligation may come only from unconsecrated property.] Furthermore, since it says regarding the Passover of generations, "And you shall cook and eat" (Deuteronomy 16:7), one might think he may boil it and eat it. Scripture therefore says, "And you shall perform this service in this month" — just as the Passover of Egypt was eaten only roasted, so too the Passover of generations is eaten only roasted.