The Torah commands in Parashat Mishpatim (Shemot 23:18), “Lo Tizbah Al Hametz Dam Zibhi,” forbidding offering the Pesach sacrifice while one has Hametz in his possession. The Pesach sacrifice is offered on the afternoon of the 14 th of Nissan, and it is forbidden to have Hametz in one’s possession while the sacrifice is being offered. The Sefer Ha’hinuch maintains that this prohibition applies to everyone involved in the sacrifice – including the one who slaughters the animal, the Kohen who sprinkles the blood on the altar, the Kohen who places the fats on the altar, and all participating members of this sacrifice. According to the Sefer Ha’hinuch, anyone who had registered to be included in a Korban Pesach violates this prohibition if he or she possesses Hametz at the time the sacrifice is offered. The reason behind this command, the Sefer Ha’hinuch writes, is because every Misva has its designated time, and the Misva of the Korban Pesach is to be performed once one has rid Hametz from his possession. This sacrifice is, of course, part of the observance of Pesach, when Hametz is forbidden, and so naturally the Torah expects us to eliminate all Hametz before proceeding to perform the Korban Pesach. This Misva is, quite obviously, applicable only during the times of the Bet Ha’mikdash, when the Korban Pesach was sacrificed, and it is binding upon both men and women, as both are included in the obligation of Korban Pesach. The Sefer Ha’hinuch writes that those who transgress this prohibition are liable to Malkut, though the Minhat Hinuch raises the question of why this should be the case. If a member of the group who is not involved in the offering of the sacrifice has Hametz in his possession, he has not performed any forbidden act. A famous rule establishes that Malkut are administered only when one violates a Torah prohibition by committing a forbidden action. It thus seems difficult to understand why the Sefer Ha’hinuch maintained that one is liable to Malkut for having Hametz in his possession at the time of the offering of the Korban Pesach. The Minhat Hinuch leaves this question unanswered. Tosafot in Masechet Pesahim (63) advance a different position, maintaining that only those who actually perform the rituals associated with the Korban Pesach are included in this prohibition. According to Tosafot, this command is directed towards only those who slaughter the sacrifice, sprinkle its blood, and place its fats on the altar. The members of the group do not violate this prohibition by having Hametz in their possession at the time of the offering. Rav Leib Malin (1906-1962) explained that this debate between the Sefer Ha’hinuch and Tosafot reflects a fundamental question regarding the nature of this prohibition. Namely, is this prohibition a law relevant to the sacrifice, forbidding offering the Korban Pesach while possessing Hametz? Or, is this prohibition part of the laws of Hametz, requiring one to eliminate his Hametz before the time the Korban Pesach is offered? Tosafot, apparently, viewed this prohibition as part of the guidelines regarding the offering of the Korban Pesach, and thus in their view, only those who offer the sacrifice are bound by this prohibition. The Sefer Ha’hinuch, however, maintained that this prohibition is part of the laws of Hametz, and thus all people are bound by this command, and may not have Hametz in their possession when their Korban Pesach is offered. These perspectives likely underlie an interesting question posed by the Minhat Hinuch as to whether, hypothetically, this prohibition would apply to meat of the Korban Pesach which is not consumed on the altar until after Pesach. Let us imagine that the sacrifice was placed on the altar in its proper time, on the 14 th of Nissan, but, for whatever reason, some of the meat was not burned throughout the seven days of Pesach, and remained on the altar when Pesach ended. Would it be permissible for the person who offered that sacrifice to take po