Why does the Torah repeat "Ad Boker"?
Rashi #1: "Boker" per se, implies sunrise, so the Torah repeats it to teach us that the meat becomes Nosar already from dawn break.
Rashi #2 and Targum Yonasan: To teach us that what is left over until the morning (of the fifteenth) may only be burned on the morning of the sixteenth. 1
Since one may not burn Kodshim (that may not be eaten) on Yom-Tov (Targum Yonasan). See also Ba'al ha'Turim.
What are the ramifications of the fact that the Torah places the prohibition of leaving over from the Pesach, and the Mitzvah to burn the leftovers, in the same Pasuk?
Rashi (in Pesachim 63a): It teaches us that it is only parts of the Pesach that are edible and that one failed to eat that need to be burned. 1
To exclude the bones, horns, hoofs and the like.
What are the ramifications of the fact that the Torah inserts the Aseh ("ba'Eish Tisrofu") after the Lo Sa'aseh ("Lo Sosiru ...")?
Pesachim 84: It exempts the transgressor from Malkos, because it is a 'Lav ha'Nitak la'Aseh' (a Lav which can be rectified by an Aseh) which is not subject to Malkos.
QUESTIONS ON RASHI
Rashi writes: "Until the second day [wait, then] get up and burn it (the Nosar)."Why does Rashi add the term "get up"?
Gur Aryeh: I might have thought that the Pasuk comes to permit burning the Nosar on the second morning (i.e. after Yom Tov), but does not make it mandatory. Rashi tells us that there is a Mitzvas Aseh to burn leftover Kodshim.
Rashi writes that "Boker" implies sunrise. But the Pasuk in Rus writes, "va'Takam ba'Boker, b'Terem Yakir Ish Es Re'ehu" (Rus 3:14), which cannot refer to after sunrise, because then people recognize one another?
Moshav Zekenim: Because there, the Pasuk intimates that it was before sunrise; but Stam "Boker" means after sunrise.
