레위기 19:6의 주석
בְּי֧וֹם זִבְחֲכֶ֛ם יֵאָכֵ֖ל וּמִֽמָּחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף׃
그 제물은 드리는 날과 이튿날에 먹고 제삼일까지 남았거든 불사르라
Rashi on Leviticus
ביום זבחכם יאכל ON THE DAY YE SACRIFICE IT [SHALL IT BE EATEN] — This means, when ye slaughter it (וכי תזבחו) slaughter it (תשחטהו =תזבחהו) having in mind the period which I have already fixed for you as that within which it must be eaten (that which is mentioned already Leviticus 7:16).
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Rabbeinu Bahya
ביום זבחכם יאכל, “on the day (and the morrow of the day) you slaughter it must be eaten.” The preferred method is to eat the meat of the offering on the actual day the animal has been slaughtered. On the second day it is permitted to eat it still, but it is not the Torah’s choice that the eating be spread over two days or not be commenced until the day after the slaughter.
When the Talmud in Zevachim 55 speaks of peace-offerings being permitted to be eaten on two days and one night, this means the day of the slaughter, the night following, and the following day. On the night following the second day the offering is already in the category of נותר, “left over,” and must not be eaten anymore, the remains to be burned. This is the meaning of the words: “and what remains of it on the third day must be burned by fire.” These words simply mean that the burning has to take place on the third day, not the eating.
When the Talmud in Zevachim 55 speaks of peace-offerings being permitted to be eaten on two days and one night, this means the day of the slaughter, the night following, and the following day. On the night following the second day the offering is already in the category of נותר, “left over,” and must not be eaten anymore, the remains to be burned. This is the meaning of the words: “and what remains of it on the third day must be burned by fire.” These words simply mean that the burning has to take place on the third day, not the eating.
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