In its discussion of the laws of the Korban Pesach in the Book of Shemot (12:10), the Torah commands, “Ve’lo Totiru Mimenu Ad Boker,” forbidding one to leave over meat of the Korban Pesach until morning. Meat which was left over must be burned. The Sefer Ha’hinuch explains that the Korban Pesach celebrates not merely our nation’s deliverance from slavery, but also our attaining a stature of “Malchut U’gdula” – “royalty and prestige.” We must therefore conduct ourselves with regard to this sacrifice like members of nobility. Wealthy people do not normally leave food over for the next day; they eat heartily, enjoying everything that was prepared today, and discard any leftovers, confident that they will have fresh food prepared the following day. Thus, the Torah commanded us to eat the Pesach sacrifice like wealthy noblemen, not leaving anything over, and destroying any meat which is not eaten. Whereas most Misvot Lo Ta’aseh (Torah prohibitions) are punishable with Malkut (lashes), this prohibition falls into the exceptional category of “Lav Ha’nitak La’aseh” – a violation which can be “corrected.” As mentioned, the Torah commands that if one violated this prohibition and left meat of the sacrifice over, the leftover meat must be burned. There is a principle that this kind of prohibition, for which the Torah prescribes a “solution” if it is violated, is not punishable with Malkut. Therefore, one does not receive Malkut for leaving over meat of the Korban Pesach. The Peri Megadim (Rav Yosef Teomim, 1727-1793) raises an interesting question regarding the status of women vis-à-vis this prohibition, in light of the fact that this prohibition falls under the category of “Lav Ha’nitak La’aseh.” The Gemara in Masechet Kiddushin (35) establishes the rule that all Misvot Lo Ta’aseh apply equally to both men and women. Whereas certain Misvot Aseh (affirmative commands) apply only to men, Misvot Lo Ta’aseh apply also to women. The Gemara infers this rule from a verse in the Book of Bamidbar (5:6) which addresses a situation where “Ish O Isha Ki Ya’asu Mi’kol Hatot Ha’adam” – “a man or woman commits any of the sins a person can commit.” The Torah here equates men and women with regard to sins, thus indicating that they are both included in Misvot Lo Ta’aseh. The Gemara’s formulation in establishing this rule is, “Hishva Ha’katub Isha Le’ish Le’chol Onashim She’ba’Torah” – “The text equates women and men, with regard to all punishments in the Torah.” Rashi explains that this refers to Misvot Lo Ta’aseh, which are punishable with Malkut. This formulation, the Peri Megadim observes, appears to suggest that women are included only in those Misvot Lo Ta’aseh which are punishable. When it comes, however, to the exceptional categories, such as “Lav Ha’nitak La’aseh,” for which violators are not liable to Malkut, we should perhaps assume that such prohibitions do not apply to women. And yet, the Sefer Ha’hinuch writes explicitly that women are included in the prohibition against leaving over the meat of the Korban Pesach – despite its being a “Lav Ha’nitak La’aseh.” The Minhat Hinuch addresses this question at length, and his analysis lies beyond the scope of our discussion. There is also another interesting question that arises with regard to the status of women vis-à-vis this Misva. The command to burn leftover meat of the Korban Pesach would seem to fall under the category of “Misvot Aseh She’ha’zman Gerama” – affirmative commands that apply only at certain times, as it applies only the morning after the sacrifice is offered. As a rule, women are exempt from “Misvot Aseh She’ha’zman Gerama,” and thus, it stands to reason that women are not bound by the Misva to burn leftover meat of the Korban Pesach. The Minhat Hinuch observes that if so, then as far as women are concerned, the prohibition against leaving over meat of the sacrifice does not fall under the category of “Lav Ha’nitak La’aseh” – because for them, there is no Misva to “correct” the