Midrash su Levitico 19:5

1) (Vayikra 19:5) "And if you slaughter a sacrifice of peace-offerings to the L–rd, for your will shall you slaughter it. (Vayikra 19:6) On the day that you slaughter it, it shall be eaten, and on the next day.": Let this not be stated, (for it has already been written, viz. [Vayikra 7:16]). If it is not needed for eating, learn it as applying to slaughtering, i.e., even when you slaughter it, your intent should be to eat it for two days.

2) This tells me only of peace-offerings. Whence do I derive the same for all (offerings) that are eaten for two days? From "And if you slaughter a sacrifice."

3) (Vayikra 19:5) "shall you slaughter it": two heads are not slaughtered at the same time.

9) "on the day that he offers his sacrifice shall it be eaten, and on the next day": This tells me only of their eating (the offering) for two days. Whence do I derive that even at the outset their sacrifice must be with the thought of eating them for two days; it is, therefore, written (Vayikra 19:5): "And when you slaughter a sacrifice of peace-offerings to the L–rd … (Vayikra 19:6) on the day that you slaughter it shall it be eaten, and on the next day." Let this not be written, (for we already know about their eating from here.) If it is not needed for eating, learn it as applying to slaughtering — that even at the outset their slaughtering must be with the intent of eating them for two days.

9) "for praise" (lit., "praises"): We are hereby taught that it requires a benediction both before and after (eating). From here R. Akiva was wont to say: A man should taste nothing before reciting a blessing. (Vayikra 19:5) ("And in the fifth year you may eat its fruit to increase for you its produce; I am the L–rd your G d.") Whence is it derived that thirty days before Rosh Hashanah is considered a full year (for purposes of fruits of the fifth year, so that he need count only three more years until the fifth year)? From "And in the fifth year." "to increase for you its produce": R. Yossi says: It is as if you are adding the fruits of the fifth year to the fruits of the fourth year, viz.: Just as the fruits of the fifth year belong to the owner, so the fruits of the fourth year belong to the owner. R. Akiva says: Scripture here "addresses itself" to the evil inclination. Lest one lament: "I must labor fruitlessly for four years!" it is, therefore, written (as an incentive): "to increase for you its produce."

GEMARA: R. Zeira said: "Where is the Biblical passage to prove this? (Ecc. 5, 11) Sweet is the sleep of a laboring man, whether he eat little or much." R. Ada b. Ahaba said: "From here (Ib. ib. 10) When good increase, they are increased that eat them; and what advantage is there to the owner thereof, saving the beholding of them with his eyes?" We are taught that R. Simon b. Azai said: "Come and see that in the entire chapter of sacrifices there is not mentioned the Divine attributes Ail (God), nor Elohim (God), but the original name Jehova (Tetragrammaton) in order not to allow anyone an opportunity of doubting [as to His monotheism]. It is said concerning a Bullock (Lev. 1, 9) An offering made by fire, of a sweet savour made unto the Lord; and concerning a fowl, it is written (Ib.) An offering made by fire, of a sweet savour unto the Lord; and concerning a meal-offering it says, An offering made by fire, of a sweet savour unto the Lord. From this it may be inferred that whether one donates much or little, he should always direct his attention toward Heaven. Perhaps thou wilt say that He needs it for food; it therefore reads (Ps. 50, 12) If I were hungry, I would not tell thee; for the world is Mine; do I eat the flesh of bulls? etc. I do not ask you to bring sacrifices in order that you should do My desire or likewise, but ye are bringing the sacrifices upon your own free will, as it is said (Lev. 19, 5) In accordance with your, own free will shall it be offered."