Commentary for Zevachim 56:15

לא יחשב

For it is written, '[But if any of the flesh be] at all eaten':<span class="x" onmousemove="('comment',' Lev. VII, 18.');">¹⁰</span> Scripture refers to two eatings, viz. , eating by man and eating by the altar.<span class="x" onmousemove="('comment',' V. supra 13b. - The exegesis of the whole verse is irrelevant here, but as Raba quotes it he interprets the whole (Sh. M.) .');">¹¹</span> 'Of the sacrifice of his peace-offerings': as [parts of] the peace-offerings render piggu and parts are rendered piggul, so [in sacrifices where there are parts which] render piggul and [parts which] are made piggul [the law of piggul applies].<span class="x" onmousemove="('comment',' The blood of the peace-offerings is the vehicle through which piggul is effected, viz., if an illegitimate intention is expressed during one of the services connected with the blood, the flesh and the emurim are thereby rendered piggul. Just as this is so in the case of the peace-offerings, so does the law of piggul operate in the case of all sacrifices of which the same can be said. This excludes the meal-offerings of priests and of the anointed priest and of the drink-offerings. He treats the word 'sacrifice' in the text as alluding to other sacrifices too, which are thus assimilated to peace-offerings, since they are coupled with them.');">¹²</span> 'Third' means after time.' It shall not be accepted': as the acceptance of the valid [sacrifice], so is the acceptance of the invalid. And as the acceptance of the valid necessitates that all its mattirin be offered, so does the acceptance of the invalid necessitate that all its mattirin be offered.<span class="x" onmousemove="('comment',' He understands 'it shall not be accepted', to refer to the sprinkling of the blood, which is the last of the mattirin, i.e., the services which make the sacrifice 'accepted', - valid. Thus he renders: this sprinkling shall not be accepted (valid) , which implies that the sacrifice does not become piggul until the sprinkling, and if e.g., the blood is spilt and not sprinkled, the sacrifice is not piggul. The acceptance of the invalid means the stamping of the sacrifice as piggul, and this does not take place unless the mattirin are offered, as explained.');">¹³</span> 'Him that offereth': it becomes unfit in offering, but does not become unfit through [being eaten on] the third [day].<span class="x" onmousemove="('comment',' Here he deduces that the sacrifice becomes piggul through an illegitimate intention, thus: the sacrifice becomes unfit only when he is actually offering it, viz., by then intending to eat thereof on the third day. But if he had no illegitimate intention at the actual offering, yet ate thereof on the third day, it does not become piggul retrospectively.');">¹⁴</span> 'It': Scripture speaks of the sacrifice, and not of the priest.<span class="x" onmousemove="('comment',' Var. lec. the sacrificer. - Scripture does not mean that the priest is henceforth unfit to officiate, but that the sacrifice is unfit. Without this 'it' the text might mean: he that offereth (viz., the priest) shall not be accepted, i.e., shall henceforth be disqualified to officiate.');">¹⁵</span> 'It shall not be imputed':

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