Zevachim Daf 56 זבחים דַף 56

Shmuel said that one is only liable for entering the עזרה while tamei for the interior area of the עזרה, 187 amos long by 135 amos wide. Similarly, Rav Nachman quoted his father saying that Kohanim may eat קדשי קדשים in this area, one may shecht קדשים קלים there, and is liable for tumah there. The Gemara asks which other area they intended to exclude from tumah liability. They did not mean to exclude the windows, doors, and thickness of the עזרה walls, because they have the same status as the עזרה. Rather, they meant to exclude לשכות – chambers which were בנויות בחול ופתוחות לקדש – built in non-sacred space (outside the עזרה) and open into sacred space. Although a Mishnah states תוכן קודש – their interior is holy, this is only מדרבנן, but מדאורייתא, they are not part of the עזרה. The Gemara objects that a Baraisa permits eating in such chambers, darshening: בחצר אהל מועד יאכלוה – in the Courtyard of the Tent of Meeting, they shall eat it, התורה ריבתה חצירות הרבה אצל אכילה אחת – the Torah included many courtyards regarding a single eating!? Rava answers that this derashah is unique to eating, but they are not קודש regarding tumah. Another Baraisa adds that one cannot shecht korbanos in such לשכות, which the Gemara concludes is because they are not קודש.

Rav Yitzchak bar Avudimi says: מנין לדם שנפסל בשקיעת החמה – from where do we derive that blood becomes disqualified (for מתנות) at sunset? The passuk says: ביום הקריבו את זבחו יאכל – on the day that he offers his korban it shall be eaten, teaching: ביום שאתה זובח אתה מקריב – on the day that you shecht (the korban), you may offer its blood; ביום שאי אתה זובח אי אתה מקריב – on the day you do not shecht it, you may not offer its blood. Once שקיעה passes, it is no longer the same day that the korban was shechted, and the דם cannot be offered. Although this passuk is needed to teach that שלמים may be eaten for two days and a night, the superfluous word "הקריבו" – “he offers” limits זריקה to the day of shechitah. The Gemara asks that perhaps the passuk is teaching that the two days of eating begin from "הקריבו" (i.e., the זריקה), and answers that the word "זבחו" is also extra, linking the זריקה with the שחיטה to be done the same day.

Amoraim discuss: המחשב לאור שלישי – one who intends (during avodah of a שלמים) to eat its meat on the eve of the third day, Chizkiyah says the korban remains valid, דהא לא אינתיק לשריפה – because it is not yet fully removed from its allotted time to be designated for burning (until the third morning), and his intent is therefore not entirely "חוץ לזמנו". Rebbe Yochanan says the korban is invalid, דהא אידחי ליה מאכילה – because at that time it is already disqualified from eating, so the intent is considered חוץ לזמנו. This machlokes also appears regarding האוכל לאור שלישי – one who eats (שלמים meat) on the eve of the third day. Chizkiyah says he is exempt from bringing a חטאת for eating נותר, דלא אינתיק לשריפה – because it is not yet fully removed from its allotted time for burning, and Rebbe Yochanan says he is liable for נותר, דהא אידחי לי' מאכילה – because it has been disqualified from eating, and is therefore נותר. A Baraisa supports Rebbe Yochanan.