Zevachim Daf 28 זבחים דַף 28

The Mishnah on the previous Daf taught that if one shechted with the intent to be זורק its blood (or some of it), or burn its אימורין (or some of them) למחר – the next day, or to eat its meat, or a כזית of it, or a כזית of the עור האליה – hide of the tail the next day, it is פיגול and obligates כרת. The Gemara assumes that עור האליה כאליה דמי – the hide of the tail is like the tail. Therefore, just as a sheep’s tail is burned on the מזבח and not eaten, its עור is as well. The Gemara wonders, how intent to eat the עור האליה generates פיגול: והא קא מחשב מאכילת מזבח לאדם – but he is intending for something meant for מזבח consumption to be eaten חוץ לזמנו by a person!? Shmuel answers that our Mishnah follows Rebbe Eliezer, who holds מחשבין מאכילת מזבח לאכילת אדם – one can effectively intend for something meant for מזבח consumption to be eaten by a person, as well as the reverse. Rav Huna says the עור האליה is not like the אליה, and is eaten. Rav Chisda answers that the Mishnah is discussing the עור האליה of a goat, whose tail itself is eaten.

The Gemara asks for the source that intent for חוץ לזמנו makes full-fledged פיגול, and eating the meat incurs כרת, whereas intent for חוץ למקומו does not. The passuk in פרשת צו says: ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה – and if some of the meat of his shelamim offering shall be eaten on the third day, it will not be accepted. After Rabbah’s attempt to derive both laws from this passuk is rejected, Abaye presents a Baraisa quoting an additional passuk from פרשת קדושים, which says: ואם האכל יאכל ביום השלישי פגול הוא לא ירצה – but if it will be consumed on the third day, it is rejected, it will not be accepted. Since the passuk in צו already taught about חוץ לזמנו, the passuk in קדושים must refer to חוץ למקומו. ומיעט רחמנא גבי נותר  – and the Torah [in the next passuk in קדושים] made an exclusion regarding leftover [kodashim meat], saying ואוכליו עונו ישא – whoever eats it shall bear his sin, thus excluding חוץ למקומו from כרת. The Gemara ultimately derives from a gezeirah shavah (קודש קודש) that this passuk refers to נותר.

The Gemara objects to the above sources: how do we know that the "קרא אריכא" – lengthy passuk (in צו) refers to חוץ לזמנו, and thus liable to כרת, and the passuk in קדושים refers to חוץ למקומו, and thus excluded from כרת? Perhaps it is the reverse!? Rava ultimately concludes: כולהו מקרא אריכא אתיין – all of [the laws] are derived from the lengthy passuk in צו. He proceeds to detail many laws of פיגול derived from this passuk, including חוץ לזמנו and חוץ למקומו. The word "שלישי" refers to intent to consume the korban חוץ לזמנו, and the word "פיגול" later in the passuk refers to intent of חוץ למקומו. The passuk concludes: והנפש האכלת ממנו – and the soul which consumes of it [shall bear its sin (i.e., כרת)]. The singular term implies אחד ולא שנים – only one of the two disqualifying intents incurs כרת, and not the two of them. We derive that חוץ לזמנו is the one which incurs כרת through a gezeirah shavah (עון עון) from נותר, which is similar to חוץ לזמנו with "זב", i.e., they are both זמן – time related פסולים, and these laws apply also to במות, in contrast to חוץ למקומו, which only applies in the Mikdash.