כִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהוָ֣ה אֱלֹהֶיךָ֮ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָבַחְתָּ֞ מִבְּקָרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהוָה֙ לְךָ֔ כַּאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ׃
Jeżeliby zbyt odległém od ciebie było miejsce, które wybierze Wiekuisty, Bóg twój, aby położyć imię Swoje tam, - zarzynaj wtedy z rogacizny twojej i z trzód twoich, które dał ci Wiekuisty, - jakom ci rozkazał, a pożywaj w bramach twoich, ile zapragnie dusza twoja;
Shenei Luchot HaBerit
וכי תזבחו זבח (19:5) which speaks about the conditions when sacrifices or parts thereof may be eaten by the owner, legislates the need to sanctify one's foods. I have explained that, as long as the Israelites were in the desert, the consumption of meat was possible only after such meat had become the remains of a peace-offering, שלמים. After the Jewish people settled in their land, and most lived a considerable distance from Jerusalem, the site of the Temple, consumption of meat which had not first been offered on the altar was permitted (Deut. 12,21). The reason that the Torah (19,6) places a restriction on the time sacrificial meat may be consumed, i.e. the law of נותר, may be an allusion to teach us not to ask "what shall we eat tomorrow?" The Torah up to now had addressed itself to the sanctification of the body by its legislating on sexual relations and on permitted foods.