Zevachim 112

לגופיה אם כן נימא קרא ביום זבחו יאכל הקריבו למה לי ש"מ ביום שאתה זובח אתה מקריב ביום שאי אתה זובח אי אתה מקריב

for its own purpose?<span class="x" onmousemove="('comment',' To teach that a peace-offering is eaten on the day it is slaughtered and on the next day.');">¹</span> - If so, let Scripture say, 'It shall be eaten on the day of its slaughtering': what is purpose of 'that he offereth'?

ודילמא ה"ק רחמנא אי קריב דם האידנא ניתאכיל בשר האידנא ולמחר אי קריב דם למחר ניתאכיל בשר למחר וליומא אוחרא אם כן נימא קרא ביום הקריבו יאכל זבחו למה לי שמע מינה ביום שאתה זובח אתה מקריבו ביום שאי אתה זובח אי אתה מקריבו:

Infer from it: on the day that you slaughter, you can offer; on the day that you do not slaughter, you cannot offer. Yet perhaps this is what the Divine Law means: If he [the priest] presents the blood on the same day, you may eat the flesh on the same day and on the next; while if he presents the blood on the morrow, you may eat the flesh on the morrow and on the day after? - If so, let Scripture write, 'It shall be eaten on the day that he offereth'; what is the purpose of 'his slaughtering'?

איתמר המחשב לאור שלישי חזקיה אמר כשר רבי יוחנן אמר פסול חזקיה אמר כשר דהא לא אינתיק לשריפה רבי יוחנן אמר פסול דהא אידחי ליה מאכילה

Infer from it: On th day that you slaughter, you can offer: on the day that you do not slaughter, you cannot offer. It was stated: If one intends [eating the flesh] on the evening of the third day,<span class="x" onmousemove="('comment',' The evening preceding the third day, i.e., after the two days permitted for its eating.');">²</span>

האוכל לאור שלישי חזקיה אמר פטור דלא אינתיק לשריפה רבי יוחנן אמר חייב דהא אידחי לי' מאכילה

Hezekiah said: It [the sacrifice] is fit; R'Johanan said: It is unfit. Hezekiah said: It is fit, seeing that it was not yet relegated fire.<span class="x" onmousemove="('comment',' If it remains until the evening of the third day it does not become nothar, to require burning, but only if it remains until the morning (v.v. 17) . Hence the intention to eat it then, expressed at the sacrificing, does not invalidate it.');">³</span>

תניא כוותיה דרבי יוחנן קדשים הנאכלין ליום אחד מחשבין בדמן משתשקע החמה ובבשרן ובאימוריהן משיעלה עמוד השחר קדשים הנאכלין לשני ימים ולילה אחת מחשבין בדמן משתשקע החמה ובאימוריהן משיעלה עמוד השחר ובבשרן משתשקע החמה של שני ימים:

R'Johanan said: It is unfit, seeing that it is rejected from eating.<span class="x" onmousemove="('comment',' It may not be eaten after the two days.');">⁴</span> If one eats [the flesh] on the evening of the third day, Hezekiah maintained: He is exempt,<span class="x" onmousemove="('comment',' From the penalty for eating nothar.');">⁵</span>

ת"ר יכול יהו נאכלין לאור שלישי ודין הוא זבחים נאכלין ליום אחד וזבחים נאכלין לשני ימים מה זבחים הנאכלין ליום אחד לילה אחריהן אף זבחים הנאכלין לשני ימים לילה אחריהן

seeing that it was not yet relegated to the fire; R'Johanan maintained, He is culpable, seeing that it was rejected from eating. It was taught in accordance with R'Johanan: With regard to sacrifices which are eaten on the same day [only], an intention is effective in respect of their blood from sunset, and in respect of their flesh and their emurim, from dawn.<span class="x" onmousemove="('comment',' If he intended sprinkling their blood after sunset, or eating their flesh or burning their emurim after the dawn of the morrow, his intention makes the sacrifice unfit.');">⁶</span>

תלמוד לומר (ויקרא יט, ו) והנותר עד יום בעוד יום הוא נאכל ואינו נאכל לאור שלישי

But as to sacrifices which are eaten two days and one night, an intention is effective in respect of their blood from sunset; in respect of their emurim, from dawn; and in respect of their flesh, from sunset on the second day.<span class="x" onmousemove="('comment',' I.e., the evening of the third day.');">⁷</span> Our Rabbis taught: You might think that they [peace-offerings] may be eaten on the evening of the third day, and this is indeed logical.

יכול ישרף מיד ודין הוא זבחים נאכלין ליום אחד וזבחים נאכלין לשני ימים מה זבחים הנאכלין ליום אחד תיכף לאכילה שריפה אף זבחים הנאכלין לשני ימים תיכף לאכילה שריפה

Some sacrifices are eaten on the same day, and others are eaten during two days; as those sacrifices which are eaten on the same day [only], the night follows them;<span class="x" onmousemove="('comment',' I.e., they are eaten on the night following.');">⁸</span> so also the sacrifices which are eaten during two days, the night follows them.

ת"ל (ויקרא יט, ז) ביום השלישי באש ישרף ביום אתה שורפו ואי אתה שורפו בלילה:

Therefore it says, And if aught remain until the third day:<span class="x" onmousemove="('comment',' Lev. XIX, 6.');">⁹</span> while it is yet day it may be eaten, but it may not be eaten on the evening of the third day.

<big><strong>מתני׳</strong></big> הבכור והמעשר והפסח קדשים קלים שחיטתן בכל מקום בעזרה ודמן טעון מתנה אחת ובלבד שיתן כנגד היסוד

You might think that it is burnt immediately,<span class="x" onmousemove="('comment',' At the end of the second day, after sunset.');">¹⁰</span> and this is logical: some sacrifices are eaten on the same day, and others are eaten during two days: as the sacrifices which are eaten on the same day, burning immediately follows eating;<span class="x" onmousemove="('comment',' From the moment that it may no longer be eaten, it is to be burnt.');">¹¹</span>

שינה באכילתן הבכור נאכל לכהנים והמעשר לכל אדם ונאכלין בכל העיר בכל מאכל לשני ימים ולילה אחד הפסח אינו נאכל אלא בלילה ואינו נאכל אלא עד חצות ואינו נאכל אלא למנויו ואינו נאכל אלא צלי:

so the sacrifices which are eaten during two days, burning immediately follows eating. Therefore it says, 'On the third day it shall be burnt with fire': you must burn it by day, but you must not burn it at night.

<big><strong>גמ׳</strong></big> מאן תנא אמר רב חסדא ר' יוסי הגלילי היא דתניא ר' יוסי הגלילי אומר חלבו לא נאמר אלא חלבם דמו לא נאמר אלא דמם לימד על בכור ומעשר ופסח שטעונין מתן דמים ואימורין לגבי מזבח

<big><b>MISHNAH: </b></big>THE FIRSTLING, TITHE<span class="x" onmousemove="('comment',' Sc. of cattle; v. Lev. XXVII, 32.');">¹²</span> AND PASSOVER-OFFERING ARE SACRIFICES OF LESSER SANCTITY.

כנגד היסוד מנא לן א"ר אליעזר אתיא זריקה זריקה מעולה

THEY ARE SLAUGHTERED IN ANY PART OF THE TEMPLE COURT, AND THEIR BLOOD REQUIRES ONE SPRINKLING, PROVIDED THAT IT IS APPLIED OVER AGAINST THE BASE.<span class="x" onmousemove="('comment',' On a part of the altar which has a base under it. This excludes the east and south (v. supra 53b) .');">¹³</span> THEY DIFFERED IN THEIR CONSUMPTION [AS FOLLOWS]: THE FIRSTLING WAS EATEN BY PRIESTS [ONLY], WHILE THE TITHE MIGHT BE EATEN BY ANY MAN. AND THEY WERE EATEN IN ANY PART OF THE CITY, PREPARED IN ANY MANNER, DURING TWO DAYS AND ONE NIGHT. THE PASSOVER-OFFERING MIGHT BE EATEN ONLY AT NIGHT, ONLY UNTIL MIDNIGHT, AND IT MIGHT BE EATEN ONLY BY THOSE REGISTERED FOR IT,<span class="x" onmousemove="('comment',' By people who had previously registered themselves for that particular animal.');">¹⁴</span> AND IT MIGHT BE EATEN ONLY ROASTED. <big><b>GEMARA: </b></big>Which Tanna [rules thus]?<span class="x" onmousemove="('comment',' The Mishnah enumerates the differences in their mode of consumption only. Whence it follows that they are alike in respect of sprinkling and presentation of emurim. Whose view is this?');">¹⁵</span> - Said R'Hisda, It is R'Jose the Galilean. For it was taught, R'Jos the Galilean said: Not 'its blood' is said, but 'their blood'; not 'its fat' is said, but 'their fat': this teac concerning the firstling, tithe, and the Passover-offering, that their blood and emurim must be presented at the altar.<span class="x" onmousemove="('comment',' V. supra ');">¹⁶</span> How do we know [that it must be sprinkled] over against the base? - Said R'Eleazar: The meaning of 'sprinkling'<span class="x" onmousemove="('comment',' Written in connection with the firstling and tithe.');">¹⁷</span> is learned from a burnt-offering.