Study Zevachim folio 56B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
for the matter itself, to teach that a peace offering may be eaten for only two days? The Talmud answers: If so, let the verse state: On the day he slaughters it shall it be eaten, and the following day. Why do I need the verse to add the term “that he sacrifices it”? Conclude from the wording of
The Talmud questions this proof: But perhaps this is what God is saying: If the blood is sacrificed today, i.e., the day the offering was slaughtered, the meat may be eaten today and tomorrow. If the blood is sacrificed tomorrow, the meat may be eaten tomorrow and the following day. The Talmud an
§ It was stated: With regard to one who slaughters a peace offering and intends to eat it on the evening preceding the third day, Ḥizkiyya says: The offering is valid, and it is not disqualified due to his intention to eat it after its designated time [piggul]. And R' Yoḥanan says: It is disqual
These two amora’im have the same dispute concerning a similar matter: With regard to one who eats a peace offering on the evening preceding the third day, Ḥizkiyya says: He is exempt from karet, because the offering has not yet been removed from its previous status and designated for burning. And
It is taught in a baraita in accordance with the opinion of R' Yoḥanan: With regard to sacrificial animals that may be eaten for one day, if one intends to present their blood after sunset, or if one intends to eat their meat or to sacrifice their sacrificial portions after the first rays of dawn,