Comentário sobre Levítico 7:18

אם האכל יאכל וגו' ‏ AND IF ANY [OF THE FLESH] SHOULD BE EATEN AT ALL [ON THE THIRD DAY) — Scripture is speaking of one who has the intention whilst slaughtering thė sacrifice to eat it (the flesh) on the third day. One might think that what the text really means is, that if one has eaten of it on the third day it becomes disqualified retrospectively (i. e., that it is regarded as having been invalid from the moment that it was offered)! Scripture, however, states, “As for him that offereth it, there shall be no מחשבה to him” implying that at the time when it is offered it can become disqualified, and that it cannot become disqualified on the third day (Sifra, Tzav, Section 8 1). And the following is its meaning (that of the text): At the time when it is offered, this shall not enter the mind of any priest performing a rite with it, to eat of it on the third day, and if he does harbour such a thought, it becomes פגול, an abominable thing,

ואם האכול יאכל, our sages ignored the plain meaning of this verse, interpreting it as referring to the owner planning to eat of the sacrificial meat on the third day [not provided for in the Torah. Ed.] or planning not to perform any of the 4 basic procedures during the time frame designated by the Torah. (Zevachim 29)

One who intends during the slaughtering. Meaning: If he had an invalid intention about it at the time the kohein sprinkles its blood, that is, to eat it on the third day, which is beyond its permitted time, then it is invalid. But after it was sacrificed, and all of its service was properly performed, no intention or action can invalidate it.

והנפש האכלת ממנו AND THE SOUL THAT EATETH OF IT even within this period (of three days), עונה תשא SHALL BEAR ITS INIQUITY.

Should become invalid retroactively. We should not raise the difficulty: Since the sacrifice was done properly, how could he make it invalid afterwards by the manner in which he eats it? The Sages already answered in Toras Kohanim: Just as we find concerning a zov and a zovoh, and one who counts a day against a day, who were in the presumption of being pure, yet when they see [a discharge] the day is removed from its presumption of purity, so too, here.

This should not enter the mind. Meaning: This is why the verse uses the term: “לא יחשב” to tell you that it is with thought (מחשבה) that it becomes invalid. And this is what it means: “The one who brings it,” that is, at the time of bringing the sacrifice, “לא יחשב לו,” meaning: He should not have the aforementioned thought: “it will be eaten ... on the third day.”

And if he thought of it, “it will be an abomination.” Meaning: If he transgressed and thought. Rashi rectifies a number of matters in his paraphrase of this verse. He explains “המקריב אותו” as referring to the time of bringing the sacrifice, as aforementioned, and not as referring to the kohein who brings it, as implied by the plain understanding. Also, he explains “לא יחשב לו” as a prohibition on thought, and not as a matter of [not] being credited. Additionally, he added the word זאת to teach that the thought about which he is cautioned against having is this thought: “it will be eaten ... on the third day,” which is the thought of eating beyond the prescribed time. However, a thought [of eating] outside of the prescribed place is derived from the verse, “if it should be eaten ... on the third day” in Parshas Kedoshim (19:7), as Rashi explains there: “If this does not refer to [the prohibition of eating it] beyond its [proper] time, etc.” Also, he adds the words “if he thought” before the words, “it will be an abomination,” because otherwise it would be understood from the verse that when the kohein does not think that he will eat it beyond its time it will be an abomination.

During the time limit. During the [prescribed] time it is also an abomination since its invalidity is in thought at the time of slaughtering or sprinkling. Therefore, Rashi emends: “[even] during the time limit.”